these ceremonies, attempted to paint them in the most captivating terms.
Should he think that Hindoo idolatry is capable of exciting the most
elevated conceptions about the godhead and leading the mind to the true
path of righteousness, let him come and join the Brahmins and their
numerous devotees in crying "Hurree Bole! Hurree Bole! Joy Doorga! Joy
Kally!" "Mr. Forbes, of Stanmore Hill, in his elegant museum of Indian
rarities, numbers two of the bells that have been used in devotion by
the Brahmins. They are great curiosities, and one of them in particular
appears to be of very high antiquity, in form very much resembling the
cup of the lotus, and the tune of it is uncommonly soft and melodious. I
could not avoid being deeply affected with the sound of an instrument
which had been actually employed to kindle the flame of that
superstition which I have attempted so extensively to unfold. My
transported thoughts travelled back to the remote period when Brahmin
religion blazed forth in all its splendour in the caverns of Elephanta:
I was, for a moment, entranced, and caught the odour of enthusiasm. A
tribe of venerable priests, arrayed in flowing stoles, and decorated
with high tiaras, seemed assembled around me, the mystic song of
initiation vibrated in my ear; I breathed an air fragrant with the
richest perfumes, and contemplated the deity in the fire that symbolized
him." And again, in another place, "She, (the Hindoo religion) wears the
similitude of a beautiful and radiant cherub from Heaven, bearing on his
persuasive lips the accents of pardon and peace, and on his silken wings
benefaction and blessing." What strange hallucinations some of these
Christian ministers labour under in attempting to reconcile the ideas of
idolatry with those of the True and Living God!
IX.
THE KALI POOJAH FESTIVAL.
In Bengal, next to the Doorga Poojah in point of importance stands the
Kali Poojah, which invariably takes place on the last night of the
decrease of the moon, in the month of Kartik (between October and
November). She is represented as standing on the breast of her husband,
Shiva, with a tongue projecting to a great length. She has four arms, in
one of which she holds a scimitar; in another, the head of a giant whom
she has killed in a fight, the third hand is spread out for the purpose
of bestowing blessing, while by the fourth, she welcomes the blessed.
She also wears a necklace of skulls and has a girdle of hands of giants
round her loins. To add to the terrific character of the goddess, she is
represented as a very black female with her locks hanging down to her
heels. The reason ascribed for her standing on the breast of her
husband, is the following: In a combat with a formidable giant called
Ruckta Beeja, she became so elated with joy at her victory that she
began to dance in the battle-field so frantically that all the gods
trembled and deliberated what to do in order to restore peace to the
earth, which, through her dancing was shaken to its foundation. After
much consultation, it was decided that her husband should be asked to
repair to the scene of action and persuade her to desist. Shiva, the
husband, accordingly came down, but seeing the dreadful carnage and the
infuriated countenance as well as the continued dancing of his wife, who
could not in her frenzy recognise him, he threw himself among the dead
bodies of the slain. The goddess was so transported with joy that in one
of her dancing feats she chanced to step upon the breast of her husband,
whereupon the body moved. Struck with amazement she stood motionless
for a while, and fixing her gaze at length discovered that she had
trampled on her husband. The sight at once restored her feminine
modesty, and she stood aghast feeling shocked at the unhappy accident.
To express her shame, she put out her tongue and in that posture she is
worshipped by her followers.[73]
Her black features, the dark night in which she is worshipped, the
bloody deeds with which her name is associated, the countless sacrifices
relentlessly offered at her altar, the terrific form in which she is
represented, the unfeminine and warlike posture in which she stands, and
last but not least, the desperate character of some of her votaries,
invest her name with a terror which is without a parallel in the
mythological legends of the Hindoos. The authors of the Hindoo mythology
could not have invented in their fertile imagination a sanguinary
character more singularly calculated to inspire terror[74] and thereby
extort the blind adoration of an ignorant populace. About seven hundred
years ago, a devoted follower of this goddess, named Agum Bagish,
proclaimed that her worship should be performed in the following manner:
The image is to be made, set up, worshipped and destroyed on the same
night. It is a _nishi_ or midnight Poojah on the darkest night of the
month, so that not a single soul from outside could know it. He strictly
observed this rule while he was alive, and it was said that Rajah
Krishnu Chunder Roy of Kishnaghur followed his example for some time.
Baboo Obhoy Churn Mitter of Calcutta and Bhobaney Churn Mookerjee of
Jessore also tried to observe the rule prescribed above, but as it has
been alleged the spirit of secret devotion forsook them after a little
while. They reverted to the general custom of worshipping the goddess
on the darkest night in Kartik, inviting friends and making pantomimic
exhibitions.
Though her Poojah lasts but one night, the sacrifices of goats, sheep
and buffaloes are as numerous as those offered before the altar of
Doorga. In former times, when idolatry prevailed universally throughout
Bengal and religious belief of the people therein was firm and unshaken,
the splendour with which the worship of this goddess was performed was
second only, as I have remarked, to that of the Doorga. Both goddesses,
however, still continue to count their votaries by millions. "The reader
may form some idea," says Mr. Ward, "how much idolatry prevailed at the
time when the Hindoo monarchy flourished from the following
circumstance, which belongs to a modern period, when the Hindoo
authority in Hindoosthan was almost extinct. Rajah Krishnu Chunder Roy,
and his two immediate successors, in the month of Kartick, annually gave
orders to all the people over whom they had a nominal authority to keep
the _shyma_ festival, and threatened every offender with the severest
penalties on non-compliance. In consequence of these orders, in more
than ten thousand houses in one night, in the Zillah of Kishnaghur, the
worship of this goddess was celebrated. The number of animals destroyed
could not have been less than ten thousand."
Kali, like Doorga, Siva, Vishnu and Krishna, is the guardian deity of
many Hindoos, who daily offer their prayers to her both in the morning
and evening. Several, who possess great wealth and know not how to
employ it better, dedicate temples to her service and consecrate them
with ample endowments. In the holy City of Benares, there still exists a
Kali shrine where hundreds of beggars are daily fed at the expense of
the founder, the late Rani Bhobaney of Nattore. Nearly a hundred and
fifty years ago, Raja Ramkrishna erected a temple at Burranagore, about
six miles north of Calcutta, in honor of this goddess, and spent upwards
of a lakh of Rupees when it was first consecrated. He endowed it with a
large revenue for its permanent support, so that any number of religious
mendicants who might come there daily could be easily fed. In his
prosperous days, this rich zemindar paid an annual revenue of fifty-two
lakhs of Rupees to the East India Company. Unfortunately the family has
since been reduced to a state of poverty, and the temple is a heap of
ruins. The endowment, like most other endowments of this nature,
disappeared soon after the death of the founder. The Rajah of Burdwan's
endowment of this kind still endures, and promises to enjoy a longer
lease of life.
The name of Kali, be it observed, is more extensively used than either
that of Doorga or Shiva. Whenever a Native Regiment is to march or set
out on an expedition the stereotyped acclaim is,--"_Kali Maikey Jay_,"
"victory to mother Kali." When the evening gun is fired in any of the
military stations, the almost involuntary exclamation is, "_Jay Kali
Calcutta Wallee_." Nor is her worship less universal than her fame. On
the last night of the decrease of the moon in Kartik, every family in
Bengal must worship her though in a somewhat different shape. Every
family, rich or poor, Brahmin or Soodar, must celebrate the Lucki or
Kali Poojah before the sacred _Reck_ of _dhan_ or paddy, which in the
estimation of a Hindoo is a valuable heritage.[75] Several incidents
connected with this religious festival are worth recording. In the Upper
and Central Provinces, as in the South of Hindoostan, it is called the
_Dewallee_ Festival. Though the image is not set up, yet the Hindoo and
Parsi inhabitants observe the holiday by opening their new year's
account on that day. Illuminations, fireworks and all sorts of
festivities mark the day. To try their luck for the next year, almost
all Hindoo merchants and bankers indulge in gambling that night, and
large sums are sometimes at stake on the occasion. In Calcutta, where
gambling is strictly prohibited, the law is shamefully violated on that
dark night. This does not imply any reflection on the vigilance of the
Police, because the game is carried on surreptitiously. The Parsi
merchants who deal in wines and stores throw open their shops and treat
their European customers free of cost on that particular day. Their
brethren in Bengal are, however, not so liberal to their customers,
simply because it is not their new year's day. In Calcutta and all over
Bengal the night is remarkable for illumination,[76] fireworks,
feasting, carousing and gambling. There is a time-honored custom among
the people to light bundles of _paycattee_ or faggots that night. As is
naturally to be expected the children take a great delight in such
pastimes. At the close of the Poojah a servant of the house takes a
_Koolow_ or winnowing fan and a stick with which he beats and sings "Bad
luck out" and "Good luck in."[77]
Kali is also the guardian deity of thieves, robbers, _thugs_ and such
like desperate characters. Before starting on their diabolical work,
they invoke her aid to protect them from detection and punishment. The
supposed aid of the goddess arms them with courage and leads them to
commit the most atrocious crimes. When successful they come and offer
sacrifices of goats, spirituous liquors and other things, under an
impression that the superintending power of the goddess has shielded
them from all harm. But the unbending rigor of the British law has
almost entirely dissipated the delusion. Many an infamous dacoit in
Bengal has confessed his guilt on the scaffold, lamenting that "_Ma
Kali_" had not protected him in the hour of need. The notorious "Rugho
Dacoit" of Hooghly, whose very name terrified a wayward child into
sleep, made fearful disclosures as to the originating cause of his
numerous crimes. Some forty years ago there lived in Calcutta a very
respectable Hindoo gentleman, by name Rajkissore Dutt, who was a very
great devotee of this goddess. Every month, on the last night of the
decrease of the moon, he, it was said, used to set up an image of this
goddess, and adorned her person with gold and silver ornaments to the
value of about one thousand Rupees which were afterwards given to the
officiating priest. On the annual return of this grand Poojah in the
month of Kartik, he used to give the goddess a gold tongue, and decorate
her four arms with divers gold ornaments to the cost of about three
thousand Rupees, and his other expenses amounted to another six or seven
thousand. For a number of years he continued to celebrate the Poojah in
the above magnificent style, his veneration becoming more intensified as
his wealth increased. He established a Bank in Calcutta called the
"India Bank," which circulated notes of its own to a considerable
amount. A combination was formed among a few influential Natives, whose
names I am ashamed to mention, and a well concocted system of fraud was
organised. Through one, Dwarkey Nath Mitter, a son-in-law of Rajkissore,
Company's Paper or Government Securities to the amount of about twenty
Lakhs of Rupees were forged and passed off as genuine on the public. But
as fraud succeeds for a short while only, the gigantic scheme was soon
discovered, and the delinquent was tried, convicted and sentenced to
transportation for life to one of the Penal Settlements of the East
India Company, where he lived for several years to rue the consequences
of his iniquitous conduct. His eldest son told the writer that his
father concealed in a wall of one of the rooms of his house Bank notes
for upwards of a Lakh of Rupees. When the search of the Police was over
he opened the part of the wall and to his utter disappointment found all
the notes crumbled to pieces, and become a small bundle of rotten paper
of no earthly use to any one. Thus was iniquity rightly punished. No
wonder that the deep faith of Rajkissore in the goddess Kali did not
avail him in the hour of danger. His flagitious career commenced by a
blind devotion to his guardian deity, culminated in a gigantic forgery,
and closed with transportation and infamy.
It is generally known that there exists a temple of this goddess in the
suburbs of Calcutta, which has long been celebrated for its sanctity.
The place is called Kali Ghat, about four miles south of Government
House. It is not exactly known when this temple was first built. The
probable conjecture is that some three hundred years ago a shrewd and
far-seeing member of the sacerdotal class, observing the great
veneration in which the goddess was held among the Hindoos of those
days, erected a temple to the image and gave the place a name after her,
the renown of which, as Calcutta grew in importance, gradually spread
far and wide. To perpetuate the holy character of the shrine, and to
consecrate it by traditional sanctity, the following story was given
out, in the truth of which the generality of the orthodox Hindoos have a
firm belief. In time out of mind, when the Suttee (Doorga) destroyed
herself on the _Trisool_ (three edged weapon), one of her fingers was
said to have fallen on the spot on which the temple now stands and in
whose recess the priests pretend it is still preserved. Hence the sacred
character of the shrine, which still attracts thousands of devotees
every year from all parts. In popular estimation from a religious point
of view she does not yield much to the Juggernauth of Orissa, the
Bisseshur of Benares, the Krishna of Brindabun, the Gyasoor of Gya, and
the Mahadeb of Buddinauth. Fortunately for the site of the temple, which
is in close proximity to the metropolis of British India, and until
recently was in the immediate neighbourhood of the highest Appellate
Court (Suddur Dewanny Adawlut) independently of its bordering on the
_Addigunga_ (the original sacred stream of Ganges), it has always drawn
the wealthiest and poorest portions of the Hindoo community. Had the
offerings in gold, silver and in kind fallen to the share of one priest,
it is not too much to say that he would long before this have been as
rich as the Juggut Sett (Banker of the world) of Moorshedabad, who was
reputed to have been worth upwards of fifteen _crores_ of Rupees.
Wealthy Hindoos, when on a visit to Kali Ghat, expend from one to fifty
thousand Rupees on the worship of this goddess, in the shape of valuable
ornaments, silver plate, dishes &c., sweetmeats and food for a large
number of Brahmins, and small presents to thousands of beggars, besides
numerous sacrifices of goats, sheep and buffaloes, which make the space
before the temple swim with blood. The flesh of goat, and sheep is
freely used by the _sakta_ class of Hindoos when offered to Kali and
Doorga, but they would never use it without such an oblation. It is
otherwise called _britha_ or unsanctified flesh, which is altogether
quite unfit for the use of a religious Hindoo. But the progress of
English education has made terrible inroads on the religious practices
of the people, at least of the rising generation.[78] The following
description of the Kali or _Shyma_ Poojah given by Mr. Ward will serve
to convey to the reader some idea of the nature of the festival.
"A few years ago," says he, "I went to the house of Kali Sunkur Ghose at
Calcutta, at the time of the Shyma festival, to see the animals
sacrificed to Kali. The buildings where the worship was performed were
raised on four sides, with an area in the middle. The image was placed
at the north end with the face to the south; and the two side rooms, and
one of the end rooms opposite the image, were filled with spectators: in
the area were the animals devoted to sacrifice, and also the
executioner, with Kali Sunkur, a few attendants, and about twenty
persons to throw the animal down and hold it in the post, while the head
was cut off. The goats were sacrificed first, then the buffaloes, and
last of all, two or three rams. In order to secure the animals, ropes
were fastened round their legs; they were then thrown down, and the neck
placed in a piece of wood fastened into the ground and open at the top
like the space betwixt the prongs of a fork. After the animal's neck was
fastened in the wood by a peg which passed over it, the men who held it
pulled forcibly at the heels, while the executioner, with a broad heavy
axe cut off the head at one blow; the heads were carried in an elevated
posture by an attendant, (dancing as he went) the blood running down him
on all sides, into the presence of the goddess. Kali Sunkur, at the
close, went up to the executioner, took him in his arms, and gave him
several presents of cloth, &c. The heads and blood of the animals, as
well as different meat offerings, are presented, with incantations, as a
feast to the goddess, after which clarified butter is burnt on a
prepared altar of sand. Never did I see men so eagerly enter into the
shedding of blood, nor do I think any butchers could slaughter animals
more expertly. The place literally swam with blood. The bleating of the
animals, the numbers slain, and the ferocity of the people employed,
actually made me unwell, and I returned about midnight, filled with
horror and indignation." In the foregoing account, Mr. Ward has omitted
to say anything about the nocturnal revelry with which the festival is
in most instances accompanied. I have witnessed scenes on such
occasions, which are too disgusting to be described. Not only the
officiating priest and the spiritual guide, but all the members of the
family and not a few of the guests partake of the spirituous liquors
offered to the goddess, and in a state of intoxication sing _Ramprasadi_
songs befitting the occasion. The festival closes with orgies such as
are observed in the worship of Bacchus. There are, however, a few
honorable exceptions to the rule, who, though they perform the worship
of this goddess, yet altogether abstain from drinking. The goddess,
Kali, is their guardian deity, they worship her daily, but are known
never to touch a drop of wine. They attribute to her all the worldly
prosperity they enjoy and look to her for everlasting blessedness. Such
men have no faith in the common drunken motto, "_Bharey ma Bhobaney_,"
mother _Bhobaney_ (another name of Kali) is in the cup. But the grand
characteristic of this and similar festivals which are annually
recurring is, as I have already mentioned, "the wine, the fruit and the
lady fair."
"Even _bacchanalian_ madness has its charms."
But to return to the priests of Kali Ghat.--As time rolled on, their
descendants multiplied so rapidly that it soon became necessary to allot
a few days only in the year to each of the families, and on grand
occasions, which are not a few, the offertories are proportionately
divided among the whole set of the sacerdotal class. Thus it has now
become a case of what a Hindoo proverb so aptly expresses: "The flesh of
a sparrow divided into a hundred parts," or infinitesimal quantities.
God has so constituted man that he can find little or no enjoyment in a
state of inactivity. The proper employment of time, therefore, is
essentially necessary to the progressive development of our powers and
faculties, the non exercise of which must needs induce idle and vicious
habits. No bread is sweet unless it is earned by the sweat of our brow.
The Haldars (priests) of Kali Ghaut having no healthy occupation in
which to engage their minds, and depending for their sustenance on a
means which requires neither physical nor mental labor, have inevitably
been led to adopt the Epicurean mode of life, which says, "eat, drink
and be merry." This habit is further confirmed by the peculiar nature of
the religious principles which the worship of this goddess enjoins.
Certain texts of the Tantra Shaster expressly inculcate that without
drinking the mind is not properly prepared for religious exercise and
contemplation. The pernicious effects of such a monstrous doctrine are
sufficiently obvious. It has been said that not only the men but the
women also are in the habit of drinking. As a necessary consequence the
vicious practice has not only enervated their minds but made their
"wealth small and their want great." Disputes often arise between the
worshippers and the priests of the temple respecting the offerings and
the proper division of the same, the latter often claiming the lion's
share which the former are unwilling to submit to. Gross lies are
sometimes told in the presence of the goddess in order to secure to the
major portion of the offerings in the interests of the worshippers--an
expedient which the notorious rapacity of the officiating Brahmins
imperatively demands. Surrounded by an atmosphere densely impregnated
with the miasm of a false religion and a corrupt morality, the ennobling
thought of a true God and the moral accountability of man never enters
their minds. The chief end and aim of their life is to impose on the
credulity of their blind votaries, and thereby pander to their
unhallowed desires and selfish gratification. Nor can they rise to a
higher and purer sphere of life because from their childhood they are
nurtured in the cradle of error, ignorance, indolence and profligacy.
Who can contemplate the effects of their impure orgies on the eighth,
ninth, fourteenth and fifteen nights of the increase and decrease of the
moon without being reminded of the saturnalia of the Greeks?[79] If a
sober-minded man were to visit the holy shrine of Kali Ghat on one of
these nights, he would doubtless be shocked at the unrestrained
debauchery that runs riot in the name of religion. The temple, no less
than the private domicile of the priests, presents an uninterrupted
scene of bacchanalian revelry, which is unspeakably abominable. Men
deprived of a sense of shame, and women of decency and morality, mingle
in the revels, and the result is that all the cherished notions of the
better part of humanity are at once put to flight. It is painful to
reflect that notwithstanding the progress of enlightenment in the great
centre of Indian civilization, people still cling to the adoration of a
blood-thirsty goddess, and to the support of a depraved class of
priests. The sacrifices of goats that are daily offered before the altar
of Kali being too numerous for local consumption, are sold to outside
customers much in the same manner as fruits and vegetables are brought
from the neighbouring villages into the market. On Saturday the sale is
larger than on the other week days, because that night is specially
dedicated to the worship of Bacchus, Sunday affording a respite from
work. But the sale of Kali Ghat goat meat has of late been much
interfered with by the establishment of rival shrines in several parts
of Calcutta, where a pound is to be had for three annas. The owners
(mostly prostitutes and drunkards) of these pseudo-goddesses, vulgarly
called _Kashaye_ or butcher Kali, sacrifice one or two goats every
morning without any ceremony, except on Saturday when the number is
doubled to meet increased requirements. Thus a regular and profitable
butcher's trade is openly carried on in the name of the goddess, and the
generality of the _Sakta_ Hindoos feel no religious scruples in using
the meat which is thus sanctified. The comparative ease with which flesh
is now obtained in Calcutta has tended, in no small degree, to encourage
habits of drinking among a proverbially abstemious race of men; it being
the popular impression that meat neutralises the effects of spirituous
liquors.[80]