ORIENTAL MEMOIRS:
SELECTED AND ABRIDGED FROM
A SERIES OF FAMILIAR LETTERS
SEVENTEEN YEARS RESIDENCE IN INDIA:
INCLUDING
OBSERVATIONS
ON
PARTS OF AFRICA AND SOUTH AMERICA,
AND
A NARRATIVE OF OCCURRENCES IN FOUR INDIA VOYAGES.
Illustrated by Engravings from Original Drazwings.
By JAMES FORBES, F.R.S. &e.
rE
IN FOUR VOLUMES.
VOL. III.
LONDON:
PRINTED FOR THE AUTHOR BY T. BENSLEY, BOLT COURT.
PUBLISHED BY WHITE, COCHRANE, AND CO. HORACE’'S HEAD,
FLEET-STREET.
1813.
g 320246 “Gy
iDOAG
WGY 15 1945
“rionae use
CONTENTS.
CHAPTER XXVIII.
District of Chandode. . solemn groves. .sanctity of Chandode.. brahmins. . temples. .
altars. . Jaggernaut.. account of the ceremonies there by Dr. Buchanan. . funeral
ceremony of the Hindoos.. beautiful address to the elements..extract from Sa-
contala..four grand divisions of Hindoo castes..temple and village worship. .
sealing of the worshippers. .imark on the forehead very generally adopted, . orna-
ments and paintings in the temples... Menu’s Hindoo laws.. preliminary dis-
course,. brahminical belief in the unity of God.. polytheism of the Hindoos..
beautiul letter from a Hindoo rajah to Aurungzebe.. doctrine of the metempsy-
chosis. . doctrines of the Grecian philosophers, compared with the religion of the
patriarchs. . character of a real Yogee.. pure brahminism.. mysteries in their reli-
gion. .sublimity admitted. . truth and beauty of divine revelation far beyond them
.. happy death of a christian contrasted by Hindoo darkness and superstition. é
further considerations on that subject..idea of the Indian natives respecting
christianity in its doctrines and practice..the subject pursued in different points
of view. . effects of modern philosophy among the Europeans in India. . its different
effects. .an interesting conversion. . further reflections. .character of an excellent
minister, Swartz, and other Indian missionaries.. interest taken by George the
First and Archbishop Wake for the conversion of the Hindoos ; letter from the
prelate to the missionaries. . cause and effects of irreligion. .a sovereign remedy. .
beautiful extract from the writings of Bishop Horne..conclusion of the solemn
SUDJECE. coe cece cere eee none econ ere ee eres eeee nesses eeveresseesernens 5
CHAPTER XXIX.
Conquest of Ahmedabad by General Goddard..journey from Dhuboy thither,
through Baroche, Ahmood, Jamboseer, and Cambay..Guzerat coss, .Ahmood
VOL, Ill. b
vi
CONTENTS.
purgunna, .town of Ahmood,. swelling of the Indian rivers.. account of a dread-
ful storm in Guzerat.. mode of crossing the Guzerat rivers..mango topes. .Jam-
boseer purgunna.. plentiful crops..general effects of famine in Hindostan..
particulars of a dreadful faraine in the Bengal provinces... British humanity on
that occasion..town of Jamboseer..Gurry.. Hindoo houses..Coolies, a tribe
of robbers... poetical description of a Hindoo village. manner of travelling. .
brahminic kites and vultures.. Pariar dogs.. erroneous geography of Pliny. .sar
donyx mountains. .river Myhi.. further account of the Coolies..the'r country
described.. Cambay purgunna..remains of antiquity near Cambay..Cambat..
ancient pillar.. pillar of Feroze Shah... Sacred Isles of the West, a very curious
research, , resemblance between the Hindoo and English festivals.. that of the
Hooli, and Vastu Puja..singular ceremonies of Hindoo worship. . strange mis-
conception of a transaction at Dhuboy..cruel oppressions by the nabob of Caim-
bay.. ruinous state of his country and capital. . noble character of Akber. . arrival
at Cambay, and polite reception by the Nabob and Vizier,.elegant entertain-
ment at the Vizier’s house. . Persian emigrants at Cambay.. magnificent jewels.
the hill of lustre, and ocean of lustre, two transcendant diamonds in Persia. .
Tucht-Taoos, the peacock throne. . its value..commerce of Cambay in the reign
of Queen Elizabeth. .its former opulence. . causes of its decline.. Dr. Robertson’s
picture of a Hindoo rajah proved to be erroneous. . wild beasts in Guzerat. . dis-
covery of lions.. perilous adventure of a company of sportsmen on that oecasion
.. departure from Cambay.. Sejutra..Guzerat villages and cultivation. . beauty of
the antelopes. .Soubah of Guzerat in the reign of Akber,. division of the empire
at that period.. valuable oxen in Guzerat..horses in India..ancient splendor of
Guzerat. . beautiful mausoleums at Betwah.. affectionate veneration for the dead
in Hindostan..description of the Taje Mahal at Agra..estimate of the expenses
in building that wonderful structure. .short comparison with Solomon’s temple at
MertrSeal Grate Sassy o%5%sra tes tor gae aneite aim ona vorebedekeuayansioreto aiete cE vcierem ctor terete ie eas aren eee
CHAPTER XXX.
Description of Ahmed-abad..when built by Sultan Ahmed. .its former magnitude»
and great decay, compared with Nineveh and Babylon. .contrast between the
Mogul palaces and Mahratta hovels.. melancholy situation of the reduced Mogul
families... charities in Hindostan,. caravansaries..those on the royal roads de-
CONTENTS. vii
scribed, . Jumma-musjed at Ahmed-abad, its uncommon grandeur and extent...
tomb of sultan Ahmed..mosques of Sujaatt Khaun..ivory mosque. . dreadful
heat.. public wells and aqueducts.. palaces and gardens..city of dust..banian
hospital... gold formerly coined there. . public hammums.. news writers... Kokarea
uncommon palmyra.. Dutch burying-ground.. Dutch and English factories. .
trade at that time.. manufactures. .artists.. Persian and Mogul beauties. . nurses
in India..mausoleums and mosque at Sercaze..palace and gardens at Shah-
Bhaug.. park and pleasure-grounds,. Zenana.. arrangement in Akber’s haram..
Damascus rose. . ottar of roses,. Nurse’s well, a most costly structure. . sepulchres
of Mahomedan nurses. . Narwallee, the ancient capital of Guzerat, . conquered by
Afghans. .indolent and peaceable character of the Hindoos..became an easy
conquest to these northern invaders..immense plunder,. splendid taste of their
monarchs. . the celestial bride, a gorgeous temple erected by sultan Mahmood. .
Afghans conquered by the Mogul Tartars.. character of Timur-Lung.. his dread-
ful cruelty in the massacre at Delhi..his posterity to the beginning of the eigh-
teenth century..declining state of the empire, and usurpation of the nabobs..
the cause of Ahmed-abad and Cambay becoming independent... Ahmed-abad
conquered by the Mahrattas..nabob flies to Cambay, and pays tribute to that
power. .taken by the English under General Goddard.. Ayeen Akbery.. Akber..
Abul Fazel.. his sublime and beautiful preface to the Institutes of Akber. .succes-
sors to that emperor... splendid taste of the Mogul princes. .the Dewane-khass, a
magnificent hall in the palace of Shah Allum, described,.reflections on the
Mogull WIStory..c.c00s = cist cinie nine aise o cin, tlgu erp sissies sia eta ess cstie uly
CHAPTER XXXII.
Departure from Ahmedabad.. visit the mosques and tombs at Peerana,. Dolcah, a
large and strong town..Cusbattees on military tenure.. beauty of the country..
depredations of the Coolies.. Bursora..return to Cambay..summer palaces and
gardens.. palace in Cuttek..correspondence with Mirza Zummaun, vizier of
Cambay, when disgraced by the nabob..Siddees and attendants on the nabob..
slavery in India. . portrait of an Asiatic sovereign..cruelty of zemindars and offi-
cers of government... purchase of slaves..nabob’s entertainment at Dil Gusha..
gardens,.temple of fountains.. luxury of an oriental evening. . pavilions. . danc-
ing-girls, .songs.. poetry... Persian stanzas and distichs.. Persian feast. . professed
vill CONTENTS.
story-tellers at Cambay. . illustrations of Scripture by modern customs in India. .
Voltaire’s philosophy... fatal tendency of infidelity in India. . David Hume. . dis-
crimination in the oriental entertainments as to food and presents of apparel. .a
passage in scripture explained from Homer, and modern manners in Hindostan
, further illustrations... familiarity of the inferior Mahomedans at great feasts. .
subjection of Asiatic females,.tents and pavilions. . palanquins.. hackaree. , feast
of Ahasuerus contrasted with modern entertainments. . great similarity of ancient
and modern despotism. . princely banquet from a Persian story... intelligent brah-
mins, . departure from Cambay, . reflections on the Journey ..eeeeseee+seeee LOL
CHA PTEIR® XxX Xi.
Improvement in the population, cultivation and revenue of the Dhuboy purgunnas
..irruptions of the Gracias and Bheels.. character of those banditti. .endeavours
to bring them to terms..insolence and cruelty of the Gracias..their shameful
behaviour at the Gate of Diamonds. .expedition against their capital of Mandwa
.- instructions of the British commanding officer. . success of the enterprize. . cap-
ture of the town, and the ladies in the haram..their treatment as hostages at
Dhuboy.. correspondence with Kessoor Khan, chief of Vazeria,. account of the
Bhauts, demanded as security for the good behaviour of the Gracias. . similarity
in the language and conduct of those people, with several in ancient times..
treaties entered into with the Gracia chieftains on Bhaut security ; hostages re-
leased, and peace restored..Hindoo legend of the Bhauts..bards proclaim the
praises of heroes, and sometimes of females..account of the Charuns, a similar
tribe. . astrologers and soothsayers in Hindostan compared with Balaam, and those
in the Grecian and Roman annals.. astrology and geomancy taught in the Hin-
doo seminaries..schools instituted by Akber..wise women of the east.. known
among the Jews, Greeks, and Romans,.consulted chiefly by lovers in India. .
one of them apphed to by ~Zeida..anecdote of this interesting female and an
English gentleman, after such an application. . warm imagination and lofty flights
of the Persian poets,.stanzas from the Yusef Zelakha of Jami.. virtues of oint-
ments and love-potions. . passage from Horace. . spells and charms complained of
in the courts of Adawlet at Baroche and Dhuboy.. virtues of the Hinna. . poisons
and enchantments..on the death of Germanicus. .....
TeeRa ec esies ele eamas Ola
CONTENTS. Ix
CHAPTER XXXIIL.
Excursion with the new chief of Baroche, and a party, through the English purgun-
nas in Guzerat..the cold season delightful for travelling. .Cubbeer-Burr. . bats
of enormous size..serpents..cure of their venomous bite by Lullabhy. . extraor-
dinary anecdote on that subject. .character of Lullabhy.. weddings in his family
.. behaviour on the death of his daughter.. description of Corall.. Ranghur..
Baubul forests; method of killing the antelopes.. pleasant manner of travelling. .
Vanjarrahs, their commercial journeys and comforts, . life of the palanquin-bearers
..anecdote of a young Hindoo mother. . country near Zinore,. pass of Bowa- peer
..depredation of the Mahratta armies.. beauty and fertility of Guzerat. . revisit
Chandode.. Hindoo superstition. . questions respecting the recluse brahmins..
answered from Craufurd’s Sketches.. arrival at Dhuboy..improvement of that
purgunna, . miseries of war.. letter from the Princess Charlotte of Mecklenburgh
Strelitz to the King of Prussia. suggested improvements in agriculture and reve-
nue, . landed property in India.. mountain of Powaghur.. Brodera.. the capital of
the Guicwars described. .interior of the durbar.,debauched character of Indian
princes. . haram.. Mahomedan women. . mosques and sepulchres. . funeral ceremo-
nies.. grand wells..inscriptions.. Rebekah and Eliezer..great men travel with
water in jars.. stone bridge.. provisions at Brodera.,.cheapness and abundance in
other districts.. few wants in India..superior beauty of the Brodera purgunna. .
lotos..lotophagi.. valuable produce of the district. . villages. .oppressions of go-
vernment..character of Futty Sihng..his titles..horn of victory..invitation to
his daughter’s wedding. . presents. . anecdote at Sindia’s durbar respecting Khiluts
.. Magnificent wedding of Vazeer Ally. character of Asuf-ud-Dowlah.. anecdote
of Hyder Ally, and letter from that prince to Colonel Wood..letter from the
Mahratta Peshwa to George the Third.. presents on that occasion insignificant
compared with the munificence of ancient sovereigns..system of oppression. .
Akber.. happy consequences to be expected from the power and influence of the
British government in India..music of the Hindoos..ceremonies at a Hindoo
wedding..cremation of widows. . flattery of Futty Sihng’s heralds..chamber of
mirrors.. Tippoo Sultaun’s sleeping apartment,.noble traits in Neber’s character
-.- compared with Alfred. . weighing of the royal person. . coins and seals of Akber
.. zodiac rupees... delightful encampment near Brodera.. cold in India. , wretched
state of the Chandalahs,. compared with the brahmins,. injustice of the system
CONTENTS.
and general character of the Hindoos.. Meah Gaum Rajah..his amiable chiarac-
ter..death and character of Hiroo Nand.. sacrifice of his widow.. her superior
endowments, .compared with celebrated English females,. Mahomedan women
.. extraordinary character of Avyar, a Hindoo female philosopher and celebrated
author..extracts from her writings. .serpents. . serpent-eaters. . locusts. . distillers
.. potters. . Hindoo deities. . floods. . average Of annual. Lains,s 4.00.0 eveveroeete oh 249
CHAPTER XXXIV.
Cession of Baroche, Dhuboy, and the English purgunnahs in Guzerat, to the Mah-
rattas and Mahdajee Sindia, at the peace in 1783..rise of Mahdajee Sindia’s fa-
mily in the Mahratta state.. illegitimacy of that chieftain. .dissensions in the
family, . assassination of Jeajee..elevation of Mahdajee Sindia by Mahdarow..
chosen mediator of the treaty of peace between the English and Mahrattas in
1783..the city and district of Baroche presented to him for this service... Dhu-
boy and Zinore ordered to be surrendered to the Mahrattas. . sorrow of the inha-
bitants of Baroche, and their behaviour on giving it up to the Mahratta gover-
nor.. these facts opposed to former ill-founded prejudices in England. . instances
of oriental gratitude. . letters from different natives of India..noble behaviour of
the inhabitants of Dhuboy on the report of its being restored to the Mahrattas..
present of Hindoo images brought to England, and placed in a temple erected
for their reception, . beauty and peculiarity of the nymphea lotos..events of the
day on which Dhuboy was to have been delivered up to the Mahratta pundit. .
his non-arrival..dissuasion of the brahmins from my leaving Dhuboy.. reasons
assigned for their conduct. . threats and intended ambuscade of the Gracias. . the
mantra, and divinations communicated by the brahmins.. paper presented by the
elders of Dhuboy, stating the happiness of the English government, and their
misery at its being withdrawn. . reasons for inserting it.. translation of the address
.. divination of the Gracia soothsayers. . arrangements in consequence, . departure
from Dhuboy.. lines written on the oceasion.. proceed to Baroche.. attack of the
Gracias on my escort. . murder of the cavalry officer, servant, and attendants..
further cruelty and plunder... funeral processions..my narrow escape from the
ambuscade.. conduct of the relations of the murdered people. . general behaviour
of the Mahomedan women on such occasions. . intentions of the Gracias, had they
succeeded in my capture... various modes of poisoning their prisoners, . effects of
_— a
Stri
CONTENTS. xi
deleterious drugs on the body and the mind.. poisons ameng the ancients. . reco-
very of part of my effects..sheep-skin death..anecdote in consequence. . death
by thirst.. another scheme of the Gracias frustrated... oriental sorceries. . remarks
Onl a particul ay Provid ence sere «tracks c/creretslclaiers; a4 eloteloreiersisiecei eine cele etalon Wem OAT
CHA DT-E Rex XV.
king the British colours, and final departure from Baroche.. situation of the civil
and military servants on that establishment. . arrival at Surat..double government
of the English in that city. . evils attending it.. abolition of the nabob’s authority,
and sole administration cf the English.. provision for the nabob.. consequent
happiness of Surat..gloomy aspect of the company’s affairs in 1783..hard situa-
tion of many exiled civilians from Baroche..resolution to return to Europe..
late changes at Surat..decline of its magnificence and commerce. . effects of a
dreadful storm. . devastations at Mahmud-a-Bhaug.. pavilions in oriental gardens
.- oriental villas compared with Pliny’s at Laurentinum.. Elisha’s chamber. .
summer parlour of Eglon..gardens at Zulam Bhaug..chief beauties in Indian
gardens,.amrah, the mango blossom.. variety of custard apples..their sacred
destination. . oriental perfumes.. Moguls and Persians at Surat. . literary charac-
ters there..Gibbon’s remark on eastern literature..character of Avyar, a cele-
brated female philosopher.. morality and piety of her writings..her aphorisms
and maxims. . font at Belgram, the Pierian spring of India..its reputed effects
.. general female portrait in Asiatic cities,.oriental state insignia. . necessity of
preserving it..reflections in consequence, .revisit Pulparra.. Hindoo supersti-
tions there. .immolation of Hindoo widows never practised at Bombay. . infanticide
prevented in Guzerat.. introduction of vaccination in India,. its blessed effects. .
encouraged by the bralmins.. previously known in the districts of Benares; au-
thenticity of that fact.. general statement of medical practice in India. . particu-
jar instances.. liberal and scientific character of Serfojee, rajah of Tanjore...
letter from that prince..cure of the ophthalmia.. practice of medicine among the
Mahrattas. . zodiac rupees, by whom coined and for what purpose. arrival at
Bombay.. great alteration in the style of life and manners at that presidency...
final resolves of the emigrants from Baroche.. increase of population at Bom-
bay.. increase of private expense and the public expenditure. . increase of crimes
and punishments among the natives in consequence.. ungrateful and immoral
traits in the Indian character.. letter on the desertion of sepoys..summary of
Indian depravity, by Sir James Mackintosh, . excursion to the islands of Salsette
xii CONTENTS.
and Elephanta..improvements at Tannah.. further remarks and illustrations of
the excavations in those sacred islands..atmosphere of Salsette.. reflections on
the summit of the excavated mountains.......ccccccscecccecccccveccccece 401
CHAPTER XXXVI.
The author desirous of travelling to Powa Ghur, and the confines of Malwa; pre-
vented by his official duties, . avails himself of every opportunity to gain inform-
ation of those districts... becomes possessed of Mr. Cruso’s papers containing the
particulars of a journey from Sarat to Calcutta, with Sir Charles Malet.. which,
amplified and corrected by that gentleman, form the most interesting part of this
and the following chapters..cause of the embassy, and Sir Charles Malet’s ap-
pointment by the supreme government of Bengal.. public papers relative to the
embassy..the gentleman who accompanied Sir Charles..arrival at Surat from
Bombay..departure from Surat for Baroche.. arrival there. .dancing-girls. .a
bé-ropee, or buffoon... dilapidations of Bowran,.. melancholy picture of Vezelpoor
and the English garden-houses in that village... reflections and verses on reading
these remarks. . ingratitude of some of the higher orders at Baroche towards the
English. . Tuckarea,. Borahs..rajah Ramul Sihng oppressed by Futty Sihng..
Gracias. . fertility and beauty of the Brodera purgunna..arrival at Brodera..
reception and visit from Futty Sihng..ceremonies at this visit.. presents. . dress
of Futty Sihng and his brother..the visit returned at the Brodera durbar. . pa-
lace described... particulars of the visit.. leave the Guicwar dominions, and enter
those of Mhadajee Sindia. . Jarode, Halool. . Powa-Ghur ; that fortress described. .
Champoneer formerly the capital of Guzerat.. romantic country near Malow..
Belah fruit..intestine broils in that wild district.. lofty hills.. Barreah, . visit
from the rajah, . the visit returned. . pleasant character of the Bareah rajah. . con-
tinuation of wild country. . infested by robbers..alarm.. precautions. . design frus-
trated... Dohud.. escort from the Jaboo rajah through this perilous tract. . visit
from this rajab.. Pitlabad.. cross the Myhi.. character of the country near that
river..its borderers notorious robbers. . Rajoud..sources of the Myhi and Coto-
ser rivers..Churruns, a very singular tribe, described..robbery at the tents..
Noulai.. the opposite direction of the rivers in this part of Hindostan, . produce of
the country... poppies.. manner of extracting the opium..aul tree.. province of
Malwa proverbially fertile and well watered..singular mud villages, . arrival at
459
Dojen..ccccccsscccccccovcccccvscvressescvscesseserersssscerscarvere
THE PECULIAR SANCTITY OF THE HINDOO TEMPLES, GROVES
CHAPTER XXVIII.
A DESCRIPTION OF CHANDODE;
AND LAKES, IN THAT DISTRICT; AND A COMPARISON
BETWEEN THE RELIGIOUS TENETS OF THE
VOL. III.
BRAHMINS, AND THE SUBLIME
TRUTHS OF CHRISTIANITY.
17 St.
«* From whence the progress of the Sage’s mind,
Beyond the bounds by Nature’s laws assign’d ?
Whence, every form of vulgar sense o’erthrown,
Soars the rapt thought, and rests on God alone?
Perhaps, by smooth gradations, to this end
All systems of belief unconscious tend,
That teach the infinite of nature swarms
With gods subordinate through endless forms,
And every object, useful, bright, malign,
Of some peculiar is the care, or shrine.
Ask the poor Hindoo if material things
Exist: he answers, their existence springs
From Mind within, that prompts, protects, provides,
And moulds their beauties, or their terrors guides.
Blooms the red flow’ret? Durva blushes there.
Flash lightnings fierce? dread Indra fills the air.
The morning wakes, or high the white wave swells.
That Surya brightens, Ganga this impells.
Thus in each part of this material scene,
He owns that matter leans on Mind unseen ;
Andin each object views some God pourtray'd,
This all in all, and that but empty shade !”’ C. Grant.
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CONTENTS.
District of Chandode—solemn groves—sanctity of Chandode—brah-
mins —temples—altars—Jaggernaut—account of the cerenionies
there by Dr. Buchanan—funeral ceremony of the Hindoos—beau-
tiful address to the elements—extract from Sacontala—four grand
divisons of Hindoo castes—temple and village worship—sealing of the
worshippers—mark on the forehead very generally adopted—orna-
ments and paintings in the temples—Menu’s Hindoo laws—preli-
minary discourse—brahminical belief in the unity of God--poly-
theism of the Hindoos—beautiful letter from a Hindoo rajah to Au-
rungzebe—doctrine of the metempsychosis—doctrines of the Grecian
philosophers, compared with the religion of the patriarchs—character
of areal Yogee—pure brahminism—mysteries in their religion—sub-
limity admitted—truth and beauty of divine revelation far beyond
them—happy death of a christian contrasted by Hindoo darkness
and superstition—further considerations on that subject—tdea of the
Indian natives respecting christianity in its doctrines and practice—
the subject pursued in different points of view—effects of modern
philosophy among the Europeans in India—its different effects—an
interesting conversion—further reflecttons—character of an excel-
lent minister, Swartz, and other Indian missionaries—interest
taken by George the First and Archbishop Wake for the conver-
sion of the Hindoos; letier from the prelate to the missionaries—
cause and effects of irreligion—a_ sovereign remedy—beautiful ex-
tract from the writings of bishop Horne—conclusion of the solemn
subject.
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CHAPTER XXVIII.
Apjo1nine the Zinore purgunna, and equally under my juris-
diction, was a little district called Chandode, to which the brah-
mins attributed peculiar sanctity; the town, situated on the lofty
banks of the Nerbudda, was intersected by ravines and water-
courses, formed by heavy rains and encroachments of the river:
as these inundations subsided, they left deep hollow-ways, and
steep precipices overhung by trees entangled with under-wood
and jungle-grass, affording an impenetrable cover for tigers, hyenas,
serpents, and noxious reptiles.
Immense groves of the ficus religiosa and indica, overshadow-
ing numerous Hindoo temples, and spacious lakes, cast a more
than common gloom on this venerated spot.
«« What solemn twilight, what stupendous shades
« Enwrap those sacred floods! Through every nerve
x
© Unusual horror thrills; a pleasing fear
‘© Glides o’er my frame. The forest deepens round ;
‘© And more gigantic still, the impending trees
©
Stretch their extravagant arms athwart the gloom.
«« Are these the confines of some fairy world,
«© A land of Genii?” ARMSTRONG.
6
No place in the western provinces of Hindostan is reputed so holy
as Chandode; none at least exceed it: its temples and seminaries al-
most vie with the fanes of Jaggernaut, and colleges of Benares. ‘Two
thirds of the inhabitants are brahmins and devotees of various de-
criptions: Hindoos of every caste from all parts of Guzerat, and pil-
grims from a greater distance, resort thither, at stated festivals, to
bathe in the Nerbudda, and perform their religious ceremonies on
its sacred banks; every temple has its respective images, every burr-
tree its holy lingam, or tutelary deity. ‘There the brahmins seem
to be almost idolized, and inflated with the appellation given
them in the code of Menu, of “ something transcendently divine.”
Such they may be thought by their deluded disciples; to other
observers their earthly origin is sufficiently conspicuous. My duty
led me thither on occasional visits to collect the Company’s share
of the revenue in their hely districts. I lived near four years
within a few miles of the solemn groves where those voluptuous
devotees pass their lives with the ramjannees, or dancing-gitls at-
tached to the temples, in a sort of luxurious superstition and sanc-
tified indolence unknown in colder climates.
‘he dewals, or temples, at Chandode daily undergo a variety
of lustral ceremonies: not only do the priests and worshippers of
the various deities in the Hindoo mythology, perform these fre-
quent ablutions, but the lingam, the images, and the altars are
washed and bathed with water, oil, and milk. We read in the
Ayeen Akbery, “ that the brahmins wash the images of Jagger-
naut six times every day, and dress them each time in fresh clothes.
As soon as they are dressed fifty-six brahmins attend them, and
re
present them with various kinds of food. The quantity of vic-
tuals offered to these idols is so very great as to feed twenty thou-
sand persons. ‘They also, at certain times, carry the image in pro-
cession upon a carriage of sixteen wheels; and they believe that
whoever assists in drawing it along obtains remission of all his
sins.”
Such was the account of Abul Fazel, the Mahomedan vizier of
Akber, two hundred years ago- He has there omitted one material
circumstance in the procession of Jaggernaut; that of the volun-
tary human sacrifices to this lascivious god! This can now be too
well supplied from a late publication by Dr. Claudius Buchanan,
who was an eye-witness of the horrid scene he describes; which I
shall curtail as much as possible.
Jaggernaut, 14th June 1806.
* T wave seen Jaggernaut. No record of ancient or
modern history can give, I think, an adequate idea of this valley
of death; it may be truly compared with the valley of Hinnom.
The idol called Jaggernaut, has been considered as the Moloch of
the present age; and he is justly so named, for the sacrifices offered
up to him by self-devotement are not less criminal, perhaps not
less numerous, than those recorded of the Moloch of Canaan. Two
other idols accompany Jaggernaut, namely Boloram and Shubu-
dra, his brother and sister; for there are ¢hree deities worshipped
here. They receive equal adoration, and sit on thrones of nearly
equal height.
“‘ The temple is a stupendous fabric, truly commensurate with
the extensive sway of the horrid king. As other temples are
8
aie
usually adorned with figures emblematical of their religion, so
Jaggernaut has numerous and various representations of that vice
which constitutes the essence of his worship. ‘The walls and gates
are covered with indecent emblems, in massive and durable sculp-
ture. I have also visited the sand plains by the sea, in some
places whitened by the bones of the pilgrims; where dogs and
vultures are ever seen, who sometimes begin their attack before
the pilgrim is quite dead. In this place of skulls I beheld a poor
woman lying dead, or nearly dead, and her two children by her,
looking at the dogs and vultures which were near. The people
passed by without noticing the children: I asked them where was
their home; they said “ they had no home but where their mother
was.” O, there is no pity at Jaggernaut; no mercy, no tenderness
of heart in Moloch’s kingdom! ‘Those who support his kingdom
err, I trust, from ignorance: “ they know not what they do.”
Jaggernaut, 18th June.
“1 wave returned home from witnessing a scene which
I shall never forget. At twelve o'clock of this day, being the
great day of the feast, the Moloch of Hindostan was brought out
of his temple amid the acclamations of hundreds of thousands of
his worshippers. When the idol was placed on his throne, a shout
was raised by the multitude, such as I had never heard before. It
continued equable for a few minutes, and then gradually died
away. After a short interval of silence, a murmur was heard at
a distance; all eyes were turned to the place, and behold a grove
advancing: a body of men, having green branches, or palms in
their hands, approached with great celerity. ‘The people opened
9
a way for them; and when they had come up to the throne, they
fell down before him that sat thereon and worshipped. And the
multitude again sent forth a voice, “like the sound of a great
thunder.” But the voices I now heard were not those of melody,
or of joyful acclamation. Their number indeed brought to my
mind the countless multitude of the Revelations; but their voices
gave no tuneful Hosanna or Halleluia: it was rather a yell of ap-
probation !
«The throne of the idol was placed on a stupendous car,
about sixty feet in height, resting on wheels which indented the
ground deeply as they turned slowly under the ponderous machine.
Attached to it were six cables, of the size and length of a ship’s
cable, by which the people drew it along. Upon the tower were
the priests and satellites of the idol, surrounding his throne. The
idol is a block of wood, having a frightful visage painted black,
with a distended mouth of a bloody colour; his arms are of gold,
and he is dressed in gorgeous apparel. The other two idols are of a
white and yellow colour. Five elephants preceded the three towers,
bearing lofty flags, dressed in crimson caparisons, and having
bells hanging thereto, which sounded musically as they moved.
“¢ IT went on in the procession, close by the tower of Moloch;
which, as it was drawn with difficulty, grated on its many wheels harsh
as thunder: after a few minutes it stopped; and now the worship
of the god began. A high priest mounted the carin front of the
idol, and pronounced his obscene stanzas in the ears of the people;
who responded, at intervals, in the same strain. “ These songs,”
said he, “are the delight of the god; his car can only move when
he is pleased with the song.” The car moved on a little way, and
VOL:, ILI. c
10
then stopped; a boy of about twelve years old was now brought
forth, to attempt something yet more lascivious, if peradventure the
god would move. ‘The child perfected the praise of his idol with
such ardent expression and gesture, that the god was pleased, and
the multitude emitting a sensual yell of delight, urged the car
along. After a few minutes it stopped again. An aged minister
of the idol then stood up, and with a long rod in his hand, which
he moved with indecent action, completed the variety of this dis-
gusting exhibition.
** After the tower had proceeded some way, a pilgrim an-
nounced that he was ready to offer himself a sacrifice to the idol.
He laid himself down in the road before the tower as it was
moving along, lying on his face with his arms stretched forward.
The multitude passed round him, leaving the space clear; and he
was crushed to death by the wheels of the tower. A shout of
joy was raised to the god; he is said to smile when the libation of
blood is made. The people threw cowries, or small money, on the
body of the victim, in approbation of the deed. He was left to
view a considerable time, and was then carried by the hurries to
the Golgotha, where I have just been viewing his remains.” .
Jaggernaut, 20th June.
“ Tne horrid solemnities still continue; yesterday a
woman devoted herself to the idol. She laid herself down on the
road in an oblique direction, so that the wheels did not kill her
instantaneously, as is generally the case; but she died in a few
hours. This morning as I passed the ‘ place of skulls’ nothing re-
mained of her but her bones.
11
‘© And this, thought I, is the worship of the brahmins of Hin-
dostan! and their worship in its sublimest degree! What then shall
we think of their private manners, and their moral principles!
For it is equally true of India as of Europe; if you would know
the state of the people, look at the state of the temple.
“« The idolatrous processions continue for some days longer;
but my spirits are so exhausted by the constant view of these enor-
mities, that I mean to hasten away from Jaggernaut sooner than
I first intended. As to the number of worshippers assembled
here at this time, no accurate calculation can be made: the na-
tives themselves, when speaking of the number at particular festi-
vals, usually say that a lac of people, (one hundred thousand)
would not be missed. . I asked a brahmin how many he supposed
were present at the most numerous festival he had ever wit-
nessed: ‘ How can [ tell,” said he, “ how many grains there are in
a handful of sand ?”
These horrid superstitious rites are not practised in Guzerat;
nor are sanguinary sacrifices of any kind offered on the Hindoo
altars. Self-immolation by widows too often pollute the flowery
banks of the Nerbudda, and female infanticide, to a great extent,
was then encouraged among whole tribes in the province. These
are now happily prevented by the interference of the British govern-
ment. Under the groves of Chandode are many funeral monu-
ments in memory of those pilgrims who died on their journey to
these sacred shrines, and whose ashes were brought to this sanc-
tified spot, and cast into the river: because it forms an essential
part of the Hindoo system that each element shall have a portion
of the human body at its dissolution.
12
~_
When there is no hope of recovery, the patient is generally
removed from the bed, and laid on a platform of fresh earth,
either out of doors or prepared purposely in some adjoining room
or veranda, that he may there breathe his last. In a physical
sense, this removal at so critical a period must be often attended
with fatal consequences; though perhaps not quite so decisive as
that of exposing an aged parent or a dying friend on the banks
of the Ganges. I now only mention the circumstances as form-
ing part of the Hindoo religious system. After having expired
upon the earth, the body is carried to the water-side, and washed
with many ceremonies. It is then laid upon the funeral pile, that
the fire may have a share of the victim: the ashes are finally
scattered in the air, and fall upon the water.
During the funeral ceremony, which is solemn and affecting,
the brahmins address the respective elements in words to the fol-
lowing purport: although there may be a different mode of per-
forming these religious rites in other parts of Hindostan.
O Eartu! to thee we commend our brother; of thee he was
formed; by thee he was sustained; and unto thee he now returns!
O Fire! thou hadst a claim in our brother; during his life
he subsisted by thy influence in nature; to thee we commit his
body: thou emblem of purity, may his spirit be purified on enter-
ing a new state of existence!
O Air! while the breath of life continued, our brother re-
spired by thee: his last breath is now departed; to thee we yield
him!
O Water! thou didst contribute to the life of our brother;
thou wert one of his sustaining elements. His remains are now
13
dispersed: receive thy share of him, who has now taken an ever-
lasting flight !
Eastern and western philosophers seem to coincide in senti-
ment respecting this disposition of the human frame at its disso-
lution: at least the author of the Night Thoughts has thus beau-
tifully expressed himself on a similar subject.
«« The moist of human frame the sun exhales ;
«© Winds scatter, through the mighty void, the dry ;
«« Earth repossesses part of what she gave;
«« And the freed spirit mounts on wings of fire:
«« Each element partakes our scattered spoils ;
«* As nature, wide, our ruins spread !—Man’s death
«* Tnhabits all things, but the thought of Man! Younc.
In the brahminical benediction at the commencement of Sa-
contala, the Hindoo system of philosophy is still more enlarged,
and contains a beautiful part of their mythology. “ Water was
the first work of the Creator, and fire receives the oblations or-
dained by law; the sacrifice is performed with solemnity: the two
lights of heaven distinguish time; the subtle ether, which is the
vehicle of sound, pervades the universe; the earth is the natural
parent of all increase; and by air all things breathing are ani-
mated: may Isa, the god of nature, apparent in these eight forms,
bless and sustain you !”
I have occasionally mentioned the most striking features in the
moral and religious character of the Hindoos. It would be end-
less to enter into the various shades of caste and different cere-
monials observed among them; nor are they of importance to an
English reader. One doctrine which I have not particularly ad-
14,
verted to, has the greatest possible influence among all the castes,
and keeps them in that extraordinary state of distinction and sub-
ordination which forms their peculiar characteristic; it is that the
four grand divisions, or castes, proceeded from Brahma, the creat-
ing power, in the following manner: The brahmin issued from the
mouth, implying wispom; to pray, to read, and to instruct.
The chetterce proceeded from the arms, implying srrENGTH; to
draw the bow, to fight, and to govern. ‘The bece came from the
belly or thighs, which implies NourgIsHMENT; these must pro-
vide the necessaries of life by agriculture and commerce. The
sooder came from the feet, which means suBJECTION ; these are
born to labour, and to serve. From these four grand divisions all
the subordinate castes are derived. .
1 had constant opportunities of seeing the religious ceremonies
at the Hindoo temples in Dhuboy and Chandode. The brahmini-
cal worship is generally divided into the Narganey Pooja, and
Sarganey Pooja ; or the worship of the great invisible Gon, and the
worship of idols. ‘The latter always appeared to me to be the ob-
jects of devotion both of the priests and people. Exclusive of the
temple for public worship, in most of the Guzerat villages is a
sacred burr, or pipal-tree; under which is the figure of a cow, the
lingam, one or two of the deities, or a vase containing a plant of
the tulsee, or sweet basil, growing on the top of the altar. Some-
times the object of worship is only a plain stone, or a block of
black or white marble, on which flowery sacrifices are daily offered
by the villagers, either with or without the presence of a brahmin.
Sometimes they are joined in their religious rites by a Yogee, who
lives under the tree on the skin of a tiger or leopard, which they
15
are very fond of: if that is beyond their reach, they content them-
selves with a mat, and frequently a terrace of cow-dung, where
the worshipper remains motionless for many hours together, in a
stupid kind of absorption. With the other sacrifices the Hindoos
often mingle a small quantity of oil of sandal, mogrees, and
odoriferous plants; more common unguents are rubbed on the
stone. The custom of anointing stones with oil, and converting
them into altars, is very ancient. When Jacob had been favoured
with the heavenly vision on his journey to Mesopotamia, he took
the stone on which he had slept, and set it up fora pillar, and
poured oil upon it; as is practised at this day on many a shape-
less stone throughout Hindostan.
Although the object of their worship is erroneous, and painful
to the feelings of more enlightened minds, it is pleasing to see
the Hindoos every morning perform their ablutions in the sacred
lakes, and offer an innocent sacrifice under the solemn grove.
After having gone through their religious ceremonies, they are
sealed by the officiating brahmin with the tiluk, or mark, either of
Vishnoo or Seeva; the followers of those respective deities forni-
ing the two great sects among the Hindoos, The mark is impressed
on the forehead with a composition of sandal-wood dust and oil,
or the ashes of cow-dung and turmeric: this is a holy ceremony,
which has been adopted in all ages by the eastern nations, how-
ever differing in religious profession. Among the [indoos of
both sexes, and all descriptions among the castes permitted to at-
tend the temple worship, it is daily practised. ‘To the Jews it was
well known, as also to the Mahomedans. Many passages in the
Old and New Testament allude to it; and a Jewish rabbi says
16
* the perfectly just are sealed, and conveyed to Paradise.” Chris-
tians are said by the apostle to be sealed by the Spirit until the
day of redemption; and in the Apocalypse the charge given to
the destroying angel is illustrated by this oriental practice. “ Hurt
not the earth until we have sealed the servants of our Gop in the
forehead; and they shall see his face, and his name shall be on
their foreheads.”
The principal temple at Chandode is finished in a superior
style of taste and elegance to any in that part of India: the cen-
tral spire is light and in good proportion; the interior of the dome
is forty feet diameter ; the concave painted by artists from Ahme-
dabad, on subjects in the Hindoo mythology. They are done in
distemper, which is very durable in that climate: but the drawing
is bad, and the style altogether hard, incorrect, and deficient in
the effect of light and shade: a light and dark shade seem indeed
to be all they are acquainted with: the modern artists have no
idea of middle tints, or the harmony of colouring. ‘The outline,
though greatly inferior in proportion and line of beauty, bears
some resemblance to the ancient Greek and [truscan vases. The
temples at Chandode abound with exterior sculpiure, inferior to
that at the Gate of Diamonds at Dhuboy, and to the figures at
Salsette and Elephanta; nor can they be named with the graceful
statues of ancient Greece.
During the latter years of my residence in India, I had so
little intercourse with my own countrymen, and my lot was so com-
pletely cast among the brahmins of Guzerat, that I naturally be-
came interested in all their concerns as far ascircumstances admitted.
At that time very few publications had appeared in Europe re-
Ly
specting the Hindoos; nor were the English then settled in In-
dia likely, from their pursuits, to obtain much knowledge of their
religion, morality, and manners. In the circumscribed island of
Bombay, where society was confined to the European circles,
little information of that kind was to be expected; the same cause
operated at the principal subordinate settlements: but at Dhuboy
I was in a peculiar situation of seclusion and solitude; and, will-
ing to profit by the opportunity, I endeavoured to acquire all the
paruculars I could respecting these extraordinary people. ‘The
observations I made enable me to confirm what I have since met
with in the writings of Sir William Jones, and other celebrated
orientalists. But the code of laws translated from the Sanscreet
of Menu, affords the best and most authentic system of Hindoo
policy and manners. Although their chronology and history ex-
tend far beyond our computation of time, we must allow this
book to be one of the most ancient records any where extant.
The preliminary discourse affixed to it, composed by modern
pundits and brahmins, is a liberal and manly essay; and although
the Hindoo literati of the present day are very inferior to their
ancestors in science and wisdom, many of them are taught the lan-
guage in which those valuable treatises were written, and have the
same fountain to apply to for information. In this preliminary
discourse several eminent brahmins, with great elevation of mind,
and liberality of sentiment, thus address themselves.
“From men of enlightened understandings, and sound judg-
ment, who in their researches after truth, have swept from their
hearts the dust of malice and opposition, it is not concealed that
the contrarieties of religion, and diversities of belief, which are
VOL. III. D
18
causes of envy, and of enmity to the ignorant, are in fact a
manifest demonstration of the power of the Supreme Being. For
it is evident that a painter, by sketching a multiplicity of figures,
and by arranging a variety of colours, procures a reputation
among men; and a gardener, for planting a diversity of shrubs,
and for producing a number of different flowers, gains credit and
commendation; wherefore it is absurdity and ignorance to view,
in an inferior light, Hrm, who created both the painter and the
gardener. ‘The truly intelligent well know that the differences
and varieties of created things are a ray of his glorious essence ;
and that the contraricties of constitutions are a type of his wonder-
ful attributes, whese complete power formed all creatures of the ani-
mal, vegetable, and material world, from the four elements of fire, wa-
ter, air, and earth, to be an ornament to the magazine of the creation ;
and whose comprehensive benevolence selected man, the centre of
knowledge, to have dominion and authority over the rest: and,
having bestowed upon this favourite object judgment and under-
standing, gave him supremacy over the corners of the world; and,
when he had put into his hand the free control and arbitrary dis-
posal of all affairs, he appropriated to each tribe its own faith,
and to every sect ils own religion; and having introduced a nu-
merous variety of castes, and a multiplicity of different customs,
he views in each particular place the mode of worship respectively
appointed to it. Sometimes he is employed with the attendants
upon the mosque, in counting the sacred beads; sometimes he is
in the temple at the adoration of idols; the intimate of the Mussul-
man, and the friend of the Hindoo; the companion of the Chris-
tian, and the confident of the Jew. Wherefore men of exalted
e
19
notions, not being bent upon hatred and opposition, but consider-
ing the collected body of creatures as an object of the power of
the Almighty, by investigating the contrarieties of sects, and the
different customs of religion, have stamped to themselves a lasting
reputation upon the page of the world; particularly in the ex-
tensive empire of Hindostan, which is a most delightful couniry;
and wherein are collected a great number of Turks, Persians,
Tartars, Scythians, Europeans, Armenians, Abyssinians, &c.”
The beauty and philanthropy of this quotation will, [ trust,
apologize for its prolixity. During my residence among the brah-
mins and religious sectaries of the Hindoos, I witnessed so much
of their life and conduct as convinced me of the usefulness of
many who performed their active duties; and, as far as the laws
of caste and their own knowledge permitted, instructed those who
were allowed to learn, in their religious and moral duty. I am
also convinced, that the most enlightened brahmins believe in the
unity of Gop, although they think it necessary to represent his
different attributes under symbolical forms, for the comprehen-
sion of the vulgar. ‘They have also permitted the representation of
celestial beings for a similar purpose; in the same manner as the
stoics and other philosophers, who were unwilling to disturb the
popular religion of their country, yet knowing how truth was ob-
scured by fable and allegory, they ventured to establish tenets
which enlarged the ideas, and ennobled the minds of their fol-
lowers; and went as far in their system as human nature can
attain, unenlightened by the Sun of Righteousness. Many of
their writings clearly indicate the sublimity of their conceptions.
Strabo, probably, gives the general opinion of those ancient sages
20
when he asserts that “ the thunder of Jupiter, the «gis of Minerva,
the trident of Neptune, the torches and snakes of the Furies,
together with the whole heathen theology, are all fable; which the
legislators who formed the political constitution of states, employ
as bugbears to overawe the credulous and simple.”
Among my Hindoo visitors at Dhuboy, I have frequently heard
liberal and intelligent men express themselves almost in the very
words of Jesswant Sihng, the Hindoo rajah, who wrote the follow-
ing letter to the emperor Aurungzebe, a prince of a most fanati-
cal and persecuting spirit: it is deservedly preserved by Orme in
his valuable history.
“ Your royal ancestor, Abker, whose throne is now in heaven,
conducted the affairs of this empire in equity and firm security, for
the space of fifty years; preserving every tribe of men in ease and
happiness, whether they were followers of Jesus or of Moses, of
David or of Mahomed; were they brahmins of the sect of Dha-
rians, they all equally enjoyed his countenance and favour: inso-
much that his people, in gratitude for the indiscriminate protection
which he afforded them, distinguished him by the appellation of
Juggut-Grow, guardian of mankind. If your majesty places any
faith in those books, by distinction called divine, you will there
be instructed that Gop is the God of all mankind; not the God
of Mahomedans alone. ‘The Pagan and the Mussulman are equally
in his presence; distinctions of colour are of his ordination: it is
HE who gives existence. In your temple, to his name, the voice
is raised in prayer; in a house of images, where the bell is shaken,
sull ug is the object of adoration. To vilify the religion and
customs of other men, is to set at naught the pleasure of the Al-
21
mighty. When we deface a picture, we naturally incur the re-
sentment of the painter; and justly has the poet said, “ presume
not to arraign, or to scrutinize the various works of power
divine.”
It is well known the Hindoos admit of no proselytes to their
religion: a man must be born a Hindoo, he cannot become one.
The preceding letter confirms the liberality of their sentiments to-
wards all other religious systems. It also establishes the fact, that
the enlightened brahmins firmly believe in the unity of the God-
head; while at the same time, as just observed, polytheism, on as
extended a scale as ever entered into the Grecian mythology, is
the creed of the vulgar; all unite in the belief of the metempsy-
chosis, but the ideas of the generality on this subject are vague,
unsatisfactory, and uninfluencing. Frequently, when arguing
with the brahmins on this favourite tenet, I have stated, even on a
supposition of its truth, that it could have little influence on a set
of beings who retained no consciousness of a pre-existent state,
whether virtuous or vicious: they generally declined the subject,
by saying such knowledge was imparted to a few highly-favored
brahmins, and twice-born men; but the doctrine of the metem-
psychosis was to be received by all the various tribes of Hindoos
as an article of faith.
The doctrine of the metempsychosis, is not only of very re-
mote antiquity, but was widely spread among the most civilized
nations. Pythagoras, who travelled into Egypt, Chaldea, and
India, on his return to Greece confirmed those tenets which had
been previously introduced there by his master Pherecides. And
it appears that not only the doctrine of future rewards and punish-
22
ments, as set forth in the brahminical code, were publicly taught
by Pythagoras, but also many of the other moral and religious
tenets of the Hindoos, Craufurd says many of the latter believe
that some souls are sent back to the spot where their bodies were
burnt, there to wait until the new bodies they are destined to oc-
cupy be ready for their recepuon. ‘This appears to correspond
with an opinion of Plato; which, with many other tenets of that
philosopher, was adopted by the early christians. ‘The institutes
of Menu, enlarging on this subject, assert that the weal souls of
those men who have committed sins in the body, shall certainly,
after death, assume another body, composed of nerves, with five
sensations, in order to be the more susceptible of torment; and
being intimately united with those minute nervous particles, ac-
cording to their distribution, they shall feel, in that new body, the
_ pangs inflicted in each by the sentence of Yama.
It was a prevailing idea with the Grecian and Roman philo-
sophers, and, as is often mentioned in these memoirs, it is equally
so among the enlightened brahmins, that the spirit of man origi-
nally emanates from the Great Sout or Berne, the Divine
Spirit: and when, by the inevitable stroke of death, it quits its
tenement of clay, it is again absorbed into the immensity of the
Deity. This, they taught, was to be the final state of the virtuous,
while the souls of the wicked were doomed to punishments pro-
portionate to their crimes. Such were the purest doctrines of
Pythagoras, Socrates, Plato, and Aristotle; both these and their
moral system deserve our admiration, but how far short do they
fall from the faith of the ancient patriarchs in the Great Jehovah,
long before the law was given to Moses, or grace and truth
2g
CS
came by Jesus Christ? Whether God vouchsafed his revelation
immediately from himself, as he sometimes did to Abraham; or by
the administration of angels, as to Lot; or in a dream, as by
Jacob’s symbolical ladder; those highly-favoured men had none
of those doubts which perplexed the philosophers of Greece and
Rome. They could not, with metaphysical subtilty, argue in the
Stoa or dispute in the Lyceum, yet these unlettered shepherds of
Mesopotamia went far beyond them: in strong faith Abraham
could plant a grove at Beersheba, and call upon the name of the
everlasting God! When he sent his servant into Mesopotamia, to
take a wife for his son, he could say in simple language, “'The Lord
God of Heaven, who took me from my father’s house and from
the land of my kindred, he shall send his angel before thee to
direct thee in the way.” ‘There was no mystery in the revelation to
Isaac when the Lord appeared to him at Beersheba, and said “ I
am the God of Abraham thy father, fear not, for I am with thee,
and will bless thee!” Who can be a Swanger to Jacob’s sentiments
when, after leaving his father’s house in poverty and distress, and
sleeping on the ground, on his journey to Haran, with only a stone
for his pillow, he dreamed that. a ladder was set upon the earth,
and the top of it reached to heaven; and behold the angels of God
ascended and descended on it? When he awoke, he was not left
to conjecture, but piously exclaimed, ‘ Surely the Lord is in this
place; it is none other but the house of God, and the gate of hea-
ven!” In his extreme old age, after such an eventful life as few
experience, he blessed Joseph, and said, “ The God before whom
my fathers Abraham and Isaac did walk, the God which fed
me all my life long until this day, the Angel which redeemed me
from all evil, bless thy sons!” When these patriarchs had ful-
24
filled their generations, and their remains had been long deposited
in the cave of Macpelah, the Almighty calls himself the God of
Abraham, of Isaac, and of Jacob; and one greater than Abraham
has told us, that God is not a God of the dead, but of the liv-
ing. What simplicity, what beauty, what sublimity, are in these
passages !
What do the doctrines of the ancient philosophers, or the re-
reveries of modern brahmins, senassees, and yogees, offer in the
comparison? ‘These devotees are composed from any of the
other sects of the Hindoos, except the caste of Chandala; they leave
their family, break every tender connexion of life, and wander
over the face of the earth, in the exercise of their religious duties.
‘heir rules are very strict, and some of their voluntary penances
of the severest kind; but to what do they tend? In Craufurd’s
sketches is an extract from the Sanscrit writings, in which it is
said, “that a senassee or yogee, who shall devote himself to a
* solitary religious life, shall wear no other clothing but what may
*¢ be necessary to cover his nakedness; nor have any other worldly
“ ¢oods but a staff in his.hand, and a pitcher to drink out of.
“That he shall always meditate on the truths contained in the
sacred writings, but never argue upon them. That his food
“shall be confined to rice and vegetables; that he shall eat but
‘once a day, and then sparingly. ‘That he shall Jook for-
“¢ ward with desire to the separation of the soul from the body;
be indifferent about heat, or cold, or hunger, or praise, or re-
proach, or any thing concerning this life; and that unless he
Os
‘ strictly follow these rules, and subdue his passions, he will only
“6
be more criminal by embracing a state the duties of which he
“ could not perform, and neglecting those he was born to observe.”
95
Sir William Jones, and other oriental writers on the Hindoo
mythology, agree with the narralions of Bernier, Chardin, La
Croze, and many celebrated travellers in former days, as to the
brahminical faith in the purity and sublimity of One Supreme
Being, under the name of Brahma, or the Great One; “ that he
is the spirit of wisdom, the universal soul that penetrates every
thing; that God is as upon a sea withvut bounds; that those who
wish to approach him, must appease the agitation of the waves;
that they must be of a tranquil and steady mind; retired within
themselves; and their thoughts being collected, must be fixed on
God only.”
These are as sublime ideas as can enter into the soul of man
in his present state of existence; and that some of the brahmins
may attain to the enjoyment of such spiritual delight, far be it
from me to contradict; but we certainly may assert, that this at-
tainment is confined to a few, when compared with the millions
that form the great mass of Hindoos; and so far are the brah-
mins from wishing the inferior castes to acquire such knowledge,
that they keep them as much as possible in a state of ignorance.
And in the Code of Menu it is asserted that if one of the Sudra
caste reads the Vedas to either of the other three tribes, or listens
to them, heated oil, wax, and melted tin, shall be poured into his
ears, and the orifice stopped up; and that if a Sudar gets by heart
the Vedas, he shall be put to death.
Shall we then, with modern sceptics and philosophists, com-
pare the religion of the Hindoos with that of the gospel? with
the blessed Catholicon, which, wafied on wings of celestial love, is
spread forth for the healing of the nations, when immersed in
VOL. III. E
26
folly, ignorance, and vice? Who can understand the mysteries
of Brahma, or enter into the abstracted reveries of his priests?
They have answered this question themselves, by saying, that as
God is a being without shape, of “ whom no precise idea can be
“ formed, the adoration before idols, being ordained by their
“ religion, God will receive, and consider that as adoration offered
* to himself.”
But what saith the God of Israel, the High and Holy One who
inhabiteth eternity? “ I am the first and I am the last, and besides
me there is no God! ‘Thus saith the Lord thy Redeemer, the
Holy One of Israel, who created the heavens, and stretched out
the earth, he that giveth breath unto the people upon it, and spirit
unto them that walk therein; I am the Lord thy God, that is my
name; and my glory will I not give to another, nor my praise to
graven images!” And to the poorest of his church, as well as to
the kings who should be its nursing fathers, and the queens who
should be its nursing mothers, he thus speaks by his prophets;
“Comfort ye, comfort ye my people, saith your God! speak ye com-
fortably to Jerusalem, and say unto her, that her warfare is accom-
plished, that her iniquity is pardoned! O thou that bringest good
tidings to Zion, lift up thy voice, and say unto the cities of Judah,
Behold your God!” And hear the language of the great propitia-
tory Sacrifice unto these brahmins, senassees, and devotees of
every denomination, who torture themselves for the expiation
of sin: “ Look unto me, and be saved! for I am God, and
none else !”
Such is the prophetical language of the Old Testament: in the
fulness of time these predictions were verified, and the birth of the
27
Messiah was announced by a heavenly choir singing “ Glory to
God in the highest, and on earth peace, good-will towards men!”
During his ministry, with whom did this divine teacher associate,
to whom did he preach the consolatory truths of his gospel? Not
to the rich, the great, and the learned, but to the poor, the humble,
and the ignorant. He who spake as never man spake, not confin-
ing his blessings nor his invitation to any particular class of people,
saith, with a beneficence unparalleled, “Come unto me, aut ye
that labour and are heavy Jaden, and I will give you rest!”
I shall not add more upon this interesting subject than be-
comes a christian, who in peculiar situations has endeavoured to
acquire a knowledge of the religious doctrines and moral practice
of India. I allow the benevolent Hindoo, the compassionate Ma-
homedan, and the follower of Zoroaster, their respective virtues; I
have also met with mild and amiable characters among the Hot-
tentots of Africa, the Negroes of Caffraria, and the Indians of
South America, but nothing in their religion or morality can be
compared with the exalted ideas inspired by the gospel! With
what sublimity and purity does it clothe the divine attributes! On
what a basis does it erect our faith, elevate our hope, and extend
our charity! What a system of moral virtue does it inculcate! With
what mild persuasion, pathetic simplicity, and dignified authority
were these interesting truths delivered! Surely every unprejudiced
mind must say with the Roman centurion who witnessed the suf-
ferings of the Messiah, and beheld the convulsions of nature at the
termination of that awful scene, “ Truly this was the Son of God!”
For near two thousand years has this religion been spreading
itself over the world: in due time its saving influence will, I have
28
no doubt, extend to the nations of the east, and embrace them
all in the arms of H1s mercy “ who brings his sons from far, and
his daughters from the ends of the earth;” whose religion is suited
to all capacities, and adapted to all situations, whether high or
low, rich or poor, learned or unlearned; none can be too high for
its exalted promises, none too low for its divine consolations. It
has no invidious distinctions for the elated brahmin; no despond-
ing degradation for the outcast Chandala! for it teaches that God
is no respecter of persons, but that all the faithful disciples of a
crucified Redeemer shall be accepted through him.
We need not go for these consoling truths to the palaces of
princes, nor the seminaries of the learned; the humblest village
affords strikingexamples; because to the poor the gospel is preached.
I have witnessed the triumphant language of a domestic servant
on the bed of sickness and near the hour of death, after suffering
for years in painful and languishing disorder. I beheld her, with
the countenance of an angel and the fervour of a saint, thus ad-
dress the minister and friends assembled round her: “ I have long
experienced, and in this trying hour I know the truth, and sen-
sibly feel the support of that consoling promise, “ When thou
passest through the waters I will be with thee, and through the
rivers they shall not overflow thee; when thou walkest through
the fire, thou shalt not be burned; neither shall the flame kindle
upon thee: for I am the Lord thy God, the Holy One of Israel,
thy Saviour !”
Whither would not such a subject lead a philanthropist? As
a contrast to these delightful truths, I insert an extract from the
travels of that acute observer, Dr. Francis Buchanan, who was
29
employed in the year 1800 by the Marquis Wellesley, Governor-
general of India, to investigate the state of agriculture, arts, com-
merce, religion, &c. of several different kingdoms in Hindostan.
“The 'Tigulas, a caste in Mysore, have some faint notions of a
future state; but rather as a thing of which they have heard, than
as a thing of which they are firmly convinced, or in which they
are much interested. The Palliwénlu, like all the other inhabitants
of this country, are much addicted to the worship of the destructive
powers, and endeavour to avert their wrath by bloody sacrifices. In
the Smartal sect, among the crimes for which no pardon can be given
is that of eating in company with persons of another caste, or of
food dressed by theirimpure hands. And among their punishments
for smaller faults is that of giving large draughts of cow’s urine,
which is supposed to have the power of washing away sin! ‘The
only thing in which a Sudra ought to be instructed to believe is,
that the bralimins are greatly his superiors, and that the only means
of gaining the favour of the gods is by giving them charity. And
to those who refuse to acknowledge these doctrines, no men can be
more intolerant, nor violent.” And to conclude such painful ex-
tracts, Dr. Buchanan says ‘* that among the Morasu, a caste of Sudra
Hindus, where bloody sacrifices of sheep and goats are offered to
Kala, one of the destroying powers, is this singular custom: when
a woman is from fifteen to twenty years of age, and has borne
childen, terrified lest the angry deity should deprive her of her in-
fants, she goes to the temple, and as an offering to appease his
wrath, she cuts off one or two of her fingers from the right hand.”
Such are the remarks of this intelligent writer; and I can but too
30
well confirm his assertion, that the gods of many villages are re-
presented by a shapeless stone.
Since my return from India, 1 have been often asked by men
skilled in political and commercial knowledge, yet seemingly
ignorant of the inestimable benefits of christianity, why we should
convert the Hindoos; why not leave them as we found them? Such
questions are easily answered; but at present I will only ask why
ihe compilers of that fine prayer, which forms part of the esta-
blished liturgy of the English churches in Hindostan, inserted this
petition, “ Give to us, and to all thy servants whom thy Provi-
“dence hath placed in these remote parts of the world, grace to
“discharge our several duties with piety towards thee our God;
“loyalty towards our king; fidelity and diligence towards those
*‘by whom we are employed; kindness and love towards one
** another, and sincere charity towards all men; that, we adorning
“the gospel of our Lord and Saviour in all things, these Indian
“nations among whom we dwell, beholding our good works, may
**be won over to the love of our most holy religion, and glorify
‘thee, our Father which art in heaven!”
Let us then hope, and by every gentle means endeavour to
realize the hope, that at no very distant period the Hindoos may
have a knowledge of those scriptures where the God of truth and
holiness is revealed in characters becoming his glorious attributes,
especially in the gospel of Jesus Christ, where mercy and justice
meet together in the atonement made fora guilty world. Instead
of being absorbed in their mystical reveries, may the brahmins fecl
the influence of the Holy Spirit, in opposition to the endless laby-
31
rinth of the metempsychosis! may they be taught the resurrection
of the body, its reunion with the soul, and the unchangeable state
of the righteous and wicked, at the final day of retribution, in
realms of bliss, among angels and purified spirits in the Paradise
of God; or, in a state of alienation from his beatific presence,
with evil doers, in the abodes of misery and woe!
Let not this subject be placed upon a level with the cui bono of
mundane speculations; THEY must come to an end: but here, the
blessings of heaven and earth, the blessings of time and eternity,
the justice and the mercy of God, all conspire to magnify its im-
portance !
Mella jubes Hyblza tibi, vel Hymettia nasei,
Et thyma Cecropiz Corsica ponis api. Marr.
Alas! my friend, you try in vain
Impossibilities to gain :
No bee from Corsica’s rank juice
Hyblzan honey can produce. Lewis.
The preceding remarks, amplified since my return to Engiand,
were originally written under the brahminical groves in Guzerat :
so were most of the following observations; which, with mingled
sensations, I have copied and enlarged from those manuscripts.
By some, the ensuing pages may be thought irrelevant to the
general subject of these volumes; many, I trust, will be of a dif-
ferent opinion. I have been for some time undetermined whether
to indroduce them in part, or entirely to suppress them. Diffi-
dence suggested the latter: a hope of doing some good to the
rising generation, and especially in endeavouring to give a proper
bias to the yet unprejudiced mind in India, prompts me to bring
Q
52
forward what was originally written among those very brahmins
who asked the questions; connected with the observations of
maturer experience, and a retrospecuive view of later occurrences
in England. °
Although the generality of the brahmins at Dhuboy and Chan-
dode were more zealous than any I conversed with in other parts
of India, some of them were inquisitive about the worship of
chrisuans; of which they had conceived a faint idea from Hindoo
pilgrims, or from slight observations made at our settlements dur-
ing their own travels. Similar inquiries have been put to me by
intelligent Indians of other castes who understood our books, and
conversed in English; men of diferent religious professions, Hin-
deos, Mahomedans, and Parsees; especially by Muncher Jevan,
a Parsee merchant at Bombay: a character well known, and uni-
versally esteemed for integrity, urbanity, and good sense.
These people, in their own artless, expressive style, often asked
me this important question, ‘* Master, when an Englishman dies
docs he think he shall go to his Gop?” My answer in the aftirma-
tive generally produced a reply to this effect: ‘ Your countrymen,
inaster, seem to take very little trouble about that business; they
choose a smooth path, and scatter roses on every side. Other
nations are guided by strict rules and solemn injunctions in those
serious engagements, where the English seem thoughtless and un-
concerned. The Hindoos constantly perform the ceremonies and
sacrifices at the Dewal; the Mahomedans go through their stated
prayers and ablutions at the Mosques; the Parsees suffer not the
sacred fire to be extinguished, nor neglect to worship in the tem-
ple. You call yourselves Christians, so do the Roman Catholics,
33
who abound in India; they daily frequent their churches, fast and
pray, and use many penances. ‘The English alone appear uncon-
cerned about an event of the greatest importance !”
On such a theme the candid mind cannot remain in a state of
neutrality. The lukewarm church of Laodicea appears to have
been the most offensive, and the most severely rebuked of all the
Asiatic churches to whom the divine admonitions were sent. Those
interested in the important concern of establishing Christianity in
British India, must in the preceding paragraph behold a weighty
obstacle to its success. What fruit can be expected from seed
sown by the most prudent and zealous missionary if the lives of
professing Christians militate against the doctrinal truths and moral
precepts of the Gospel? ‘Those Hindoos who read, and in some
degree enter into the spirit of the Bible, allow its beauty and
purity; nor do they seem to doubt its authenticity. In that re-
spect, the disciples of Brahma are liberal; but, as a quiet thought-
ful people, they wonder that Christianity has so little influence on
the practice: they wonder such sublime precepts, such affectionate
invitations, such awful threatenings, should not have more effect
on its professors. ‘The incarnation of the Son of Gop is no rock
of offence, no stumbling block to the Hindoo, who believes in the
avatars of his own deities. But he finds it difficult to reconcile a
Christian’s faith with what he sees of his conduct. “ By their
fruits ye shall know them” is the grand criterion pointed out by
the Founder of that faith, to prove his disciples.
The differing castes and tribes of Indians in the English settle-
ments, know that we have one day peculiarly set apart for public
worship, as well as themselves: how do they see it observed? ‘They
VOL. .ILT. P
¢ ,
oA:
know that our blessed Redeemer preached a gospel of purity and
self-denial, how do they see those virtues practised? They know
that an incarnate God offered himself as a sacrifice for sin; the inno-
cent for the guilty; that he died an ignominious death, to redeem
unto himself a peculiar people, zealous of good works; instituted
the eucharist in commemoration of his dying love, and before his
awful sacrifice, said, ‘‘do this in remembrance of me.’ The In-
dians perform the sacrifices enjoined them; they well know their
typical and sacramental meaning: what judgment must they form
of our obedience to this divine ordinance ?
The East has been the scene of wonders trom the earliest
ages; the nursery of art and science; true religion there first shed
her glorious rays; and there, I trust, she will again become a “ light
to lighten the gentiles, and be the glory of the people of Israel!” It
should also be remembered, that the hand-writing upon the wall
appeared to an impious monarch in the east, when rioting with his
princes and nobles, his wives and concubines, on the night the
Chaldean monarchy was destroyed by Darius, the predecessor
of the Persian Cyrus. ‘The awful example of that night, in which
the glory of Babylon was lost for ever, concerns every individual
on whom the light of truth hath shined, whether in a cottage or a
palace: each has respective duties to fulfil, an example to set, a
circle to influence. All therefore should seriously reflect how far
the mysterious T'eKEL is applicable to them; “ Thou art weighed
in the balance, and art found wanting!”
I have been asked by many natives of India, whether we
really believed the truth of our own scriptures; when our general
conduct so little corresponded with their divine injunctions. What
3D
5)
may now be the prevailing practice I cannot say; certainly the
spirit of Christianity was not the actuating principle of European
society in India. A thoughtlessness of futurity, a carelessness
about religious concerns, were more prominent. Highly as I
esteemed the philanthropy, benevolence, and moral character of
my countrymen, I am sorry to add, that a spirit of scepticism and
infidelity predominated in the younger part of the community ;
especially in the circle of those who had received what is called a
good education; implying a knowledge of classical, mathematical,
and metaphysical learning, as far as such knowledge can be ac-
quired at sixteen years of age; the period when most of the writers
were then appointed to India.
My mind is at this moment solemnly impressed with scenes
long past in those remote regions; especially in conversation at
the breakfast table of a gentleman, frequented by young men of
the first character in the Company’s civil service: infidelity was
the order of the day; the systems of Voltaire and Hume the prin-
cipal topic of discourse; the philosophy of Sans Souci, the grand
subject of admiration! The truths of Christianity were so entirely
effaced by these doctrines, that for years together, many of those
deluded youths never entered a place of worship, nor read the
Bible, except for the purpose of misapplying texts, and select-
ing unconnected passages; so often, and so ably refuted, by all
that can be urged by the force of reasoning, or the extent of
learning.
T have since had occasion to witness the effect of those fatal
errors upon the living and dying conduct of many who then em-
braced that pernicious system of infidelity. I know the misery it
36
has caused, and still causes, to some of the former; and the re-
morse which occurred at the closing scene of one of the most
learned, sensible, and best informed of those eastern philosophists.
This gentleman had, long before his last illness, seen the fallacy of
the creed he had adopted; the same interesting passage in the pro-
phecies of Isaiah, which engaged the attention of the minister of
the Ethiopian queen, and so happily effected the conversion of a
dissipated English nobleman, had, by the divine blessing, been
equally instrumental to the conviction of my deluded friend. On
his return to England, his brother, at that time one of our most
eminent and zealous prelates, employed every mean in his power
to convince him of his error, and providentially succeeded.
Soon after my arrival in London I paid him a visit, without
knowing of this change in his sentiments. I found him studying
the Bible; then opened at the fifty-third chapter of Isaiah, with
his own manuscript comment upon that affecting and wonderful
passage. ‘This gentleman had been educated, in a more than ordi-
nary manner, a Christian; but alas! separated far from the guides
of his youth, he forgot the covenant of his God, and became
enamoured with the continental philosophy: he lost his anchor of
hope, sure and steadfast; and parted with the heavenly pilot,
which would have conducted him through the rocks and quick-
sands of time, to the haven of peace, in a. blissful elernily! He
avowed himself to have been a champion in the cause of infidelity,
and was too successful in the combat.
The breakfast party I have alluded to was principally com posed
of my own select friends; young men of superior talents, amiable
dispositions, and elegant accomplishments: as such, I loved and
37
esteemed them: in another point of view I was happily permitted
to adopt the decision of the venerable patriarch, “ O my soul!
come not thou into their secret; unto their assembly, mine honour,
be not thou united!” The volume of Truth was my study; and
its divine lessons were pathetically enforced in the annual letters
of my beloved parents, and the revered preceptor of my youth.
He constantly corresponded with me during my absence, and
lived more than twenty years after my last return, a bright example
of piety and virtue; until, at the advanced age of ninety, he was re-
moved from works to rewards. Such was the Reverend David
Garrow, of Hadley, a name beloved; a memory revered!
The gentleman of whom I have related the preceding anec-
dote became an eminent pattern of Christianity, as a husband,
father, friend, and master; in a word he walked worthy of his
high and holy vocation. His house was the house of prayer, and
the incense of praise arose morning and evening from his assem-
bled family. Painfully could I reverse this picture; hope, deli-
cacy, inclination, forbid me!
In a few years it pieased that all-wise Being, in whose hands
are the issues of life and death, to afflict his approved servant,
now well prepared for the awful change, with a long and trying
illness. Finding his last hour approach, and having taken leave of
his wife and children, as the concluding act of his life, he wrote
an earnest and affecting letter to a friend who had been his chief
associate in the false creed of philosophy, but had not, like him,
returned to that source of truth, “ the merchandize whereof is
better than silver, and the gain thereof than fine gold! to that wis-
38
dom whose ways are ways of pleasantness and all her paths are
{7
peace
The decrees of heaven are mysterious to short-sighted mortals.
“Thy way is in the sea, and thy paths in the great waters!” was
the exclamation of a pious monarch; and it must often arise in
the mind of every one who attentively reads the history of man-
kind, or marks events passing around him: the former begins with
the premature death of righteous Abel, a living pattern of faith
and piety, and the continuance of his murderer Cain, as a fugitive
and vagabond upon the face of the earth. In contemplating suc-
ceeding events through every period of time, true wisdom will
instruct us in this truth, “ Man was not made to question, but
adore.”
When I was a youth, a ship from England, bound for Bengal,
unexpectedly arrived at Bombay, with a number of passengers
for Calcutta; among them was a venerable clergyman, eminent for
his talents and piety, to whom I had the pleasure of an early in-
troduction: he preached only once, after having been a fortnight
on the island, and taken pains to study the character of the Euro-
pean inhabitants. He selected his text from the solemn address
to the church of Ephesus on forgetting her first love; and applied
it to the false philosophy which then pervaded the different classes
of society: ‘‘ Remember, therefore, from whence thou art fallen:
and repent, and do the first works: or else I will come unto thee
quickly, and will remove thy candlestick out of its place, unless
thou repent!” The discourse was such as became a faithful teacher,
replete with sound reasoning, great earnestness, and affectionate
39
solicitude. The application, especially to the younger part of his
audience, was conciliating, pathetic, and impressive: this excellent
minister preached no more; he was the next day seized with an ill-
ness which soon terminated his earthly career! Such a pastor
was suddenly taken away, while shepherds of a different descrip-
tion were left to feed the flock in the wilderness: for India might
then be termed a spiritual wilderness, compared with the religious
societies in Europe.
I never saw the apostolical Swartz, for fifty years the zealous
missionary on the coast of Coromandel, whose fame must ever
live in the eastern churches. Nor, during my abode in India,
had I the happiness of meeting with any similar character. I
was acquainted with some missionaries of the Romish communion
on the Malabar coast ; and several of the regular clergy stationed
in the Catholic churches at Bombay, Anjengo, and other places;
but with none belonging to the Danish mission, oer other protestant
church. Were such ministers as Swartz more common in Hin-
dostan, much good might be done among our own countrymen,
and the Indians; but while the higher classes of European society
continue in thoughtless indolence, lukewarmness, or infidelity, and
ihe garrisons and cantonments are left without religious instructors,
we have little reason to expect the Hindoos will become converts
io Christianity. “ Let your light so shine before men, that they
may see your good works, and glorify your Father which is in hea-
yen,” is one of the most solemn injunctions given by its great
Founder.
What good may be done in India by prudent and zeaious
missionaries, Swartz and others have clearly evinced. What may
40
still be done is pointed out in letters written at the beginning of
the eighteenth century by George the First, king of England, and
that eminent prelate Dr. Wake, Archbishop of Canterbury, to the
Indian missionaries: they are epistles becoming a monarch of
Great Britain, and of the first dignitary in the Protestant church.
I reluctantly forbear inserting the letter of the former, and shall
only make a short extract from the latter, to the missionaries
Ziegenbalg and Grundlerus, then propagating the gospel in
India.
** Tt will be your praise, a praise of endless duration on earth,
and followed by a just recompence in heaven, to have laboured in
the vineyard which yourselves have planted; to have declared the
name of Christ where it was not known before; and through much
peril and difficulty, to have converted to the faith those among
whom ye afterwards fulfilled your ministry. Your province, there-
fore, brethren, your office, I place before all dignities in the church.
Let others be pontiffs, patriarchs, or popes; let them glitter in pur-
ple, in scarlet, or in gold; let them seek the admiration of the won-
dering multitude, and receive obeisance on the bended knee: ye
have acquired a better name than they, and a more sacred fame.
And when that day shall arrive when the chief Shepherd shall give
to every man according to his work, a greater reward shall be ad-
judged to you. Admitted into the glorious society of the pro-
phets, evangelists, and apostles, ye with them shall shine, like the
sun among the lesser stars, in the kingdom of your Father,
for ever!
“« God hath already given to you an illustrious pledge of his
favour; an increase not to be expected without the aid of his
AL
grace. He will continue to prosper your endeavours, and will
subdue unto himself, by your means, the whole continent of orien-
tal India. O happy men! who, standing before the tribunal of
Christ, shall exhibit so many nations converted to his faith by your
preaching; happy men! to whom it shall be given to say before the
assembly of the whole human race, ‘ Behold us, O Lord! and the
children whom thou hast given us; happy men! who being jusu-
fied by the Saviour, shall receive in that day the reward of your
labours; and also shall hear that glorious encomium, ‘ Well done,
good and faithful servants, enter ye into the joy of your Lord.”
Such is the path, such the reward of the Indian missionary.
The clergy stationed in that remote part of the world may do much ;
and every individual can do something towards the glorious struc-
ture, the living temple; which is to continue not only for the short
period of time, but will endure throughout those eternal ages
when “ time shall be no more!” ‘They may all, in some degree,
enrol themselves among those wise builders who shall shine as
the brightness of the firmament: they will know that “he who con-
verteth a sinner from the error of his ways, shall save his soul from
death; and they that turn many to righteousness, shall shine as
the stars for ever and ever!”
A christian, who knows and feels his obligations to the Author
of his being for creation, preservation, and redemption, will en-
deavour to act as becometh his high and holy vocation, from the
motive of love. To him, a religious life, far from being a com-
pulsive obligation, becomes his deliberate choice, a service of per-
fect freedom; an unlimited conformity to the manners and cus-
VOL. III. G
42
toms of a thoughtless age, would be a cruel bondage. His heart
having received a different bias, the world ceases to allure; he
aspires after h savenly-mindedness; he tastes the celestial manna ;
and enjoys a peace which the world can neither give nor take
away. Buthis religion, far from rendering him gloomy or austere,
prompts him to perform every relative and social duty with pecu-
liar delight. On proper occasions he partakes of rational re-
creation, innocent amusement, and convivial pleasure. ‘Thus he
pursues his carthly career, in lively faith, cheerful hope, and active
charity; looking through the valley of the shadow of death
to that city which hath foundations whose builder and maker
is Gop !
In India, a climate favouring voluptuousness, with other local
causes, aids the fascinating stream of fashionable inconsideration ;
which, united with many smaller rills, flows in a full and rapid
current through the higher classes of society in Europe; and power-
fully carries all before it. Against such strong temptations, where
shall we find an antidote equal to the vigilance required by Chris-
tianity, and the grace promised to those who seek it? The love of
God is the first principle of that religion, and leads to the practice
of all inferior duties; while a forgetfulness of this great and ado-
rable Being is the source of an irreligious and worldly spirit. In
prosperity we should be cautious how we enter that vortex of dissi-
pation from whence it is difficult to extricate ourselves: so flowery
is the path to the Circean palace, so delightful the fascinating cup
of pleasure, that it requires a careful step and vigilant eye to escape
the alluring charms; and where to draw the line is the great diffi-
43
culty: but in this combat we shall soon find that strength con-
sists in a consciousness of our own weakness, and that retreat is
victory.
Let us then, in a spirit of humility and love, meditate upon
the volume of divine inspiration; we shall find the whole to possess
those charms which bishop Horne has sweetly described; and we
shall then know, in a degree, the delight which he experienced
in writing his invaluable commentary on the Psalms. “ Great-
ness,” says this amiable prelate, “confers no exemption from the
cares and sorrows of lite. Its share of them frequently bears a
melancholy proportion to its exaltation: this the Israelitish monarch
experienced ; he sought in piety that peace which he could not
find in empire, and alleviated the disquietudes of state with the
exercise of devotion.”
‘* His invaluable psalms convey those comforts to others,
which they afforded to himself. Composed upon particular occa-
sions, yet designed for general use, they present religion to us in the
most engaging dress; communicating truths which philosophy
could never investigate, in a style which poetry can never equal;
while History is made the vehicle of Prophecy, and Creation
lends all its charms to paint the glories of Redemption. Calcu-
lated alike to profit and to please, they inform the understanding,
elevate the affections, and entertain the imagination. Indited
under the influence of H1m to whom all hearts are known, and
all events foreknown, they suit mankind in all situations; grateful
as the manna which descended from above, and conformed itself
to every palate. ‘The fairest productions of human wit, after a
few perusals, like gathered flowers, wither in our hands, and lose
44
their fragrancy; but these unfading plants of Paradise become,
as we are accustomed to them, more and more beautiful; their
bloom appears to be daily heightened; fresh odours are emitted,
and new sweets extracted from them. He who hath once tasted
their excellencies, will desire to taste them again; and he who
tastes them oftenest will relish them best.”
I had the happiness of a personal acquaintance with the vene-
rable prelate whose energetic language I have quoted ; his life and
doctrine were consistent. He was an eminent disciple of that
Saviour whose precepts he loved and honoured; and his closing
scene realized the sublime description of the poet.
«« The chamber where the good man meets his fate,
<< Ts privileg’d beyond the common walk
«© Of virtuous life, quite in the verge of heaven :
«© God waits not the last moment, owns his friends
“© On this side death ; and points them out to men,
« A lecture silent, but of sovereign power ;
“© To Vice confusion, and to Virtue peace !” YOunc.
T will conclude in the words of a pious modern writer, who
has happily condensed all I would further say on this moment-
ous concern. “I do not presume to appreciate what his feel-
ings, or his fears may be, who says in his heart that there is no
God; nor yet of fzs, who pretends to acknowledge the being
of a God, and wholly disbelieves a divine revelation of his will.
If there be no God, there can be no future state. What then
will be the value of life? If there be a God that hath made
no revelation of his will, consequently hath afforded not one gleam
of hope beyond the grave, what will be the value of death? ‘The
45
expectation of annihilation will add no value to a life where all
moral principle has been wanting. It will give no comfort to a
death, where every thought, every word, every action, every friend
and every foe is buried. in one eternal oblivion. Happy Chris-
tian! sleep in peace; thy Saviour is thy kind and compassionate
friend, through all the stages of thy various life; and if, by Divine
grace, thou continuest faithful unto death, thou mayest look for-
ward to his further help, when he shall open for thee the gate of
an everlasting state of existence!” Brewster.
Be _ ’
ifn msi On! -p oy atten sn jas iw Poy at totats he s
jyoied 994) Proe da br Pig Bie ¥: .5stiteniae itaget anit “aieuig: Lehi |
‘ ier genes “rol nae setae Mae RE (isin sVnlyr OR
. Sti Ai 2 Momilit, leniatotolle rt Ronda ai sit" vies bis |
a S at A ey Woe Hattol eke et suoRih? qa 998 ata te Cahite
1 a : ; al . / “F “ e ‘i j fre Aw 7ont enorn® “4itoteaaite “ayy the ie. ?
- ae x) Apt i Justa ue eftssh nhiet fevitsinat ne Oe io
he ~ - me: Oo Se sas sid 40} faZO" Itc Sek aeeter? yd ages
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OCCURRENCES DURING A JOURNEY FROM BAROCHE TO AHMED-
CHAP TE. Rex xrXx.
ABAD, THROUGH THE DISTRICTS OF AHMOOD,
JAMBOSEER, AND CAMBAY.
1781.
Lo, Ganges’ genius mourns! while yet, sublime,
With arts and muses smil’d his native clime ;
And rich with science, round his plains he loy'd
The golden hours in blooming circle moy'd,
With grief he saw the future ages rise,
Dark with their sad and fearful destinies ;
Mark'd bleeding science pinion’d to the ground,
And all her blasted trophies withering round!
—Alas! how dark the baleful ruins spread !
What filial tears the sons of Science shed !
While in each bower the widow'd Arts repine,
And Learning clasps her violated shrine.
Sad on his staff, ‘mid Casis’ blasted scenes,
Himself how fallen! the aged Pandeet leans.
C. Granr.
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iw
CONTENTS.
Conquest of Ahmedabad by General Goddard—journey from Dhuboy
thither, through Barocke, Ahmood, Jamboseer, and Cambay—
Guzerat coss—Ahmood purgunna—town of Ahmood—swelling
of the Indian rwers—account of a dreadful storm in Guzerat—
mode of crossing the Guzerat rivers—mango topes—Jamboseer
purgunnah—plentiful crops—general effects of famine in Hindos-
tan—particulars of a dreadful famine in the Bengal provinces—
British humanity on that occasion—town of Jamboseer—Gurry—
Hindoo houses—Coolies, a tribe of robbers—poetical description of
a Hindoo village—manner of travelling—Brahminic kites and
vultures—Pariar dogs—erroneous geography of Pliny—sardonyx
mountains—river Myhi—further account of the Coolies—their
country described—Cambay purgunna—remains of antiquity near
Cambay—Cambat—ancient pillar—pillar of Feroze Shah—Sacred
Isles of the West, a very curious research—resemblance between the
Hindoo and English festivals—that of the Hooli, and Vastu Puja
—singular ceremonies of Hindoo worship—strange misconception of
a transaction at Dhuboy—cruel oppressions by the Nabob of Cam-
bay—ruinous state of his country and capital—noble character of
Akber—arrival at Cambay, and polite reception by the Nabob and
Vizier—elegant entertainment at the Vizier’s house—Persian emi-
grants at Cambay—magnificent jewels—the hill of lustre, and ocean
VOL. Tit: H
—_—.*
of lustre, two transcendant diamonds in Persita—Tucht-Taoos, the
peacock throne—its value—commerce of Cambay in the reign of
4 “ o
Queen Elizabeth—its former opulence—causes of its decline—Dr.
Robertson’s picture of a Hindoo rajah proved to be erroneous—wild
beasts in Guzerat—discovery of lions—perilous adventure of a com-
pany of sportsmen on that occasion—departure from Cambay—
Sejutra—Guzerat villages and cultivation—beauty of the antelopes
—Soubah of Guzerat in the reign of Akber—division of the empire
at that period—valuable oxen in Guzerat—horses in India—ancient
splendor of Guzerat—beautiful mausoleums at Betwah—affection-
ate veneration for the dead in Hindostan—description of the Tajé
Mahal at Agru—estimate of the expenses in building that wonder-
Sul structure—short comparison with Solomon’s temple at Jerusalem.
CA ALP Oy cB ie OX.
Generat Goddard, in command of the army detached from
Bengal in 1779 to the assistance of the government at Bombay,
having conquered Ahmedabad and several other places in the Gu-
zerat province, I embraced the first opportunity in my power to
visit that celebrated capital, formerly the pride of western Hindos-
tan, and still vying with Agra and Delhi in magnificent remains of
mogul grandeur.
Having finished the latter harvests, and collected the revenues
in the Dhuboy districts, in the month of April 1781 I commenced
my journey, proceeding first to Baroche, and from thence to Ah-
mood, a distance of twenty miles. In Guzerat, as in most other
parts of India, the distance from one place to another is reckoned
by the coss, which in that province seldom exceeds one mile and a
half. Its length varies in different countries, although geographers
generally estimate the coss in Hindostan at two English miles.
The usual rate of travelling in a hackery, drawn by a pair of bul-
locks, or in a palanquin, with eight bearers to relieve each other, is
from three to four miles an hour; this they will keep up for five
hours without inconvenience.
The Boukie and Nyar are the only rivers between Baroche and
52
Ahmood: the former in the rainy months is a rapid stream, con-
fined within a narrow bed; the latter broad and gentle. So late in
the season they were both nearly dry. The soil in the Ahmood
pergunnais a rich, black mould, producing cotton, rice, wheat, and
a variety of Indian grain. ‘The Ahmood cotton is esteemed the
best in these fertile provinces, and is sold at the highest price in
the Bengal and China markcts.
I passed the night at Ahmood, a small town which gives its
name to the district; it is built on the borders of a shady lake, and
belonged half to the English and half to a Gracia rajah, between
whom the revenues of the purgunna were also divided. ‘The for-
mer possessed the citadel, a place of little strength, and a small
garrison. A member of the council at Baroche occasionally re-
sided there to collect the company’s share of the revenue, which
annually amounted to a lac of rupees, or twelve thousand five
hundred pounds.
The next morning I renewed my journey, and about three miles
from Ahmood reached the Dahder, then a small stream, but six
years before, when Ragobah’s army was encamped on its banks,
and I passed a wretched night under the lee-side of an elephant, a
tremendous torrent. In the rainy months the mountain floods
swell the small rivers of India in a wonderful manner. Within a
few hours they often rise twenty or thirty feet above their usual
height, and run with astonishing rapidity. The Nerbudda, Tap-
pee, and larger rivers, generally gentle and pellucid, are then furi-
ous and destructive, sweeping away whole villages with their inha-
bitants and cattle; while tigers, and other ferocious animals from
the wilds, join the general wreck in its passage to the ocean.
53
The great rivers frequently swell some time before the rain falls
in the low countries, from what immediate cause I know not. This
sudden rise is easily accounted for in those rivers whose source anong
mountains, with snow-capped summits, receive additional streams
from the power of the sun in the hottest season of the year. Although
the Nerbudda and Tappee do not spring among such wintry regions,
I have seen these rivers in an awful state, threatening destruction.
Two years before I left India, some weeks previous to the set-
ting in of the south-west monsoon, we had the most dreadful storm
ever remembered in Guzerat; its ravages by sea and land were
terrible ; the damage at Baroche was very great, and the loss of
lives considerable. It came on so suddenly, that a Hindoo wed-
ding passing in procession through the streets by torch-light, with the
usual pageantry of palanquins, led-horses, and a numerous train of
attendants, were overtaken by the tempest, and fied for shelter into an
old structure, which had for ages withstood the rage of the elements :
on that fatal night, from the violence of the winds and rain, both
roof and foundation gave way, and seventy-two of the company
were crushed to death.
_At our villa every door and window was blown away, the ele-
ments rashed in at all directions, and spoiled furniture, pictures,
books, and clothes. The roof of the stable giving way, the main
beam killed a fine Arabian horse, and maimed several others. The
garden. next morning presented a scene of desolation, strewed with
large trees torn up by the roots, broken pillars, seats and orna-
ments, sea and land birds, wild and tame animals, porcupines,
guanas, serpents, and-reptiles, all crushed, together. Large fish
from the ocean, together with those of the river, were left upon the
54
banks, and covered the adjacent fields) One of the company’s
armed vessels lately arrived from Bombay was lost in the river,
together with a great number of large cotton boats and other craft,
richly laden.
The effects of this storm at Surat were still more dreadful ;
many ships foundered at the bar, or were driven on shore ; the
banks of the 'Tappee were covered with wrecks, which the violence
of the wind and swelling floods carried to a great distance inland;
the river flowed into the city, covered the surrounding country, and
did incalculable damage. I will not give the melancholy detail
which at the time interested every feeling heart, though one cir-
cumstance must not be entirely passed over. The English being
at war with the Mahrattas, large detachments of their cavalry were
then in the vicinity of Surat, committing their usual depredations.
About three thousand inhabitants, to avoid their cruelty, deserted
the villages, and took refuge on an island in the Tappee, with their
wives, children, cattle, furniture, looms, spinning wheels, and stock
of grain for the rainy season. ‘There they anticipated an asylum
until the setting in of the monsoon should drive the Mahrattas from
the country, and allow them to return home. They had, alas! a
more formidable enemy to contend with; on that fatal night the
river entirely overwhelmed the island, and carried off every indi-
vidual!
My palanquin-bearers now found no difficulty in fording the
stream of the Dahder; the last time I crossed it was with some
danger, ona raft placed over earthen pots, a contrivance well
known in modern Egypt, where they make a float of earthen pots
tied together, covered with a platfurm of palm leaves, which will.
55
bear a considerable weight, and is conducted without difficulty.
This satisfactorily explains the earthen-ware boats of Juvenal.
Hac seevit rabie imbelle et inutile vulgus,
Parvula fictilibus solitum dare vela phaselis,
Et brevibus pictz remis incumbere teste. Sat. 15. ver. 126.
On crossing the Dahder I entered the Jamboseer purgunna ; it
presents a more pleasing landscape than Ahmood and Baroche,
which generally consist of open cultivated plains, with trees only
near the villages. Here the fields are enclosed, and the whole
country enriched by plantations of mango, tamarind, and banian-
trees. Forty or fifty full-grown mango-trees will cover a square
acre of ground, forming a dark grove of beautiful foliage to shelter
the traveller from meridian heat; and at the season I was there,
affording a golden produce for his refreshment. The mangos vary
as much in size as flavour, weighing from two ounces to near a
pound. Although the tamarind tree is exquisitely beautiful, and
its fruit pleasant and wholesome, it is deemed by the natives ex-
tremely unhealthy to sleep or even torest under its shade. Captain
Williamson justly observes, that “the numerous plantations of
mango-trees by the natives, chiefly through ostentation, afford con-
siderable convenience to persons inhabiting tents. - Some of these
plantations, or topes, are of such extent that an army of ten or
twelve thousand men may encamp under shelter; a circumstance
which to the native soldiery, with whom tents are not in use, is of
great moment. In the hot season the shade is both pleasant and salu-
tary, in the cold months these woods afford warmth by keeping off
the bleak wind; and in the rainy portion of the year those trees
56
which have the thickest foliage contribute to the comfort of the
troops, by throwing the water off from certain spots, and rendering
them habitable. Sporting parties are benefited in a similar man-
ner; such places are chosen as are well shaded, and near to wells
or tanks. It is a general practice when a plantation of mango
trees is made, to dig a well on one side of it. The well and the
fope are married, a ceremony at which all the village attends, and
large sums are often expended. The well is considered as the hus-
band; as its waters, which are copiously furnished lo the young
trees during the first hot season, are supposed to cherish and im-
pregnate them. Though vanity and superstition may be the basis
of these institutions, yet we cannot help admitting their effects, so
beautifully ornamenting a torrid country, and affording such gene-
ral convenience.”
The soil of the Jamboseer purgunna is light and fertile, fa-
vourable to juarree, bajeree, and other grain. The western plains,
of a rich black earth, produce abundant crops of wheat and cot-
ton. ‘This district had then been six years in the company’s pos-
session, under the care of Mr. Callander, a gentleman whose atten-
tion to agriculture and the happiness of the peasants, rendered the
villages flourishing, wealthy, and populous. ‘The country had the
appearance of a garden, and peace and plenty smiled around him.
The annual revenue usually amounted to five lacs of rupees.
‘The crops, similar to those in the Dhuboy districts, were in ge-
neral very abuudant; failure of rain sometimes causes a scarcity,
but a real famine is seldom experienced in Guzerat: when it does
happen the consequence is dreadful! Famine is generally succeeded
by pestilence, and the paradise of nations becomes a desert! “ All
- oo Vr ee ee oe ee er =O ee ee oe
57
nature sickens, and each gale is death.” During my residence in
India I never witnessed these calamities in any alarming degree ;
since my return to England both sides of the peninsula have felt
their dire effects. I remember the rains at Bombay being once with-
held until long after the usual season. 'l’o avert the fatal consequences
apprehended, the professors of all the different religions on the island
made solemn processions to their respective places of worship, to
offer up prayers and supplications to the Great Parent of the
universe. In the Protestant and Romish churches the usual pceti-
tions were made for this blessing. ‘The Hindoos were lavish in
their ceremonies; the mahomedans daily opened their mosques, and
the Parsees fed the sacred fire with a double portion of holy oil and
sandal-wood. At length the rain poured down copiously, fear
vanished, “ the wilderness and the solitary place rejoiced, and the
desert blossomed as the rose!”
The extent of these dreadful famines in India is not easily con-
ceived in Europe. ‘The account of one in the northern provinces
of Bengal, by Captain Williamson, is truly affecting. It is a plain
unvarnished tale which I shall not pass over, because, among many
interesting particulars, it displays the English character in India in
the light in which it deserves to be estimated. A Briton, wherever
his lot may be cast, feels and acts in the true sense of Terence’s
often-quoted line,
«* Homo sum, humani nihil a me alienum puto.”
I am a man, and have a fellow-feeling for every thing belonging to man!
« Nothing could be more distressing than the effects produced
by the famine, which, owing to the extreme drought of the year
VOL. III. I
a
b
a8
1783, prevailed throughout all the subsequent season throughout
the whole of the northern provinces, but was especially felt in the
dominions of the Nabob Vizier of Oude. Even in the fertile and
well-culivated districts subject to the control of the English go-
vernment, a very alarming scarcity prevailed, which would proba-
bly, but for the tumely precautions adopted, have proved of irreme-
diable injury. In the Nabob Vizier’s territories, where order was
wanting, and where industry is by no means a characteristic, the
inhabitants were reduced to the utmost distress. The more opulent
had hoarded up their grain; some, perhaps, did so under the li-
mited and prudent intention of securing their own families from
want, while many, foreseeing what was inevitable, neglected no
means to procure corn of all descriptions, with the nefarious view
of taking advantage of the times, and bent on raising their fortunes
on the miseries of their fellow-creatures. Few, however, succeeded
in their speculations. The hordes of famished wretches who pa-
troled the country made no distinction of property, but, urged by
the imperious calls of nature, plundered alike the savings of the
provident and the accumulations of the monopolists.
«<'This being but a temporary relief, had the baneful effect of
encouraging a spirit of depredation, whereby, in lieu of retailing
what did exist with a sparing hand, all was profusion for the mo-
ment, and not a little lost in the scramble. Such was the blind
infatuation of the million of walking spectres, that, in the moment
of phrenzy and despair, many granaries were burnt. Resentment
overcame even the principles of self-preservation, and impelled
them to the perpetration of follies such as indicated the wish not
to obtain redress, but to involve all under one general ruin.”
59
** Here.it may be proper, as well to prevent illiberal suspicions
from attaching to Europeans at that period as on other occasions,
to state, that throughout the country the most zealous and unani-
mous means were. adopted to check the evil. So far from blemish-
ing the national character, the philanthropy displayed by the
gentlemen of all professions in India justly entitles them to the
foremost rank. Their sensibility and energy did them immortal
honour. Of this, however, it would not be very easy to satisfy a
famished multitude. We cannot expect discrimination from the
poor wretch whose cravings guide his thoughts to one object only,
and which, moreover, he views according to his own disconsolate
situation.
“ When it became obvious that the famine could not be
averted, government sent supplies, which indeed could be ill
afforded, from Bengal, where the scarcity was least felt, to the
troops through the upper country. ‘This measure, however salutary,
could have but a partial effect, but more could not be done. To
lessen the evil as much as possible, the European gentlemen en-
tiered into large contributions for the purposes of procuring grain
from other parts. ‘The liberal scale on which these subscriptions
were conducted will be sufficiently understood when it is stated
that, at Cawnpore alone, where about eight thousand men were
cantoned, no less a sum than a lac of rupees, equal to twelve thou-
sand five hundred pounds, was collected, and being vested with a
committee, whose economy and assiduity merit the warmest enco-
miums, was applied to the relief of as many persons as it was sup-
posed could be maintained until the next harvest.
«* All could not be relieved; consequently the station occasion-
60
ally exhibited a scene of the most horrid licentiousness, which few,
however necessary it might be, could harden their hearsts suf-
ficiently to repel! As to live stock, litle was left. Religious
boundaries were annihilated, and all castes or sects were seen to
devour what their tenets taught them either to respect or to abhor.
Many devoured their own children! and thousands perished while
altempting to force open pantries, and other places containing
victuals, insomuch that it was common to find in the morning the
out-offices of our houses half filled with dying objects, who with
their ghastly countenances seemed to express hope, while their
tongues gave utterance to curses!
* The good intention of the donors was productive of a very
serious evil, which in the first instance was not, perhaps, sufficiently
guarded against. ‘The intelligence was rapidly spread throughout
the country that the Europeans, at the several military and civil
stations, had made provision for supplying the poor with rice.
This induced all to bend their course towards the nearest asylum.
Thousands perished by the way from absolute hunger, while num-
bers fell an easy prey to the wolves, which being bereft of their
usual means of subsistence by the general destruction of all eatable
animals, were at first compelled, and afterwards found it convenient
to attack the wretched wanderers. ‘The little resistance they ex pe-
rienced in their depredations on these unfortunate creatures, em-
boldened them in an astonishing manner, and taught them to look
with contempt and defiance towards a race of whose powers they
were heretofore in awe.
«¢ Such numbers, however, succeeded in finding their way to the
cantonments, that we were to all intents in a state of siege. ‘The
61
wolves followed, and were to be seen in all directions committing
havoc among the dying crowd. They absolutely occupied many
gardens and out-houses, and often in open day trotted about like
so many dogs, proceeding from one ravine to another without
seeming to entertain the least apprehension. So familiar had they
become with mankind, and so little did they seem disposed to re-
move from what to them was a scene of abundance! I cannot
give a stronger idea of our situation than by informing the reader,
that not only the wolves, but even the swine, were to be seen in all
directions attacking the poor wretches, whose feeble endeavours to
drive away their ravenous devourers, were the only indications that
the vital sparks were not quite extinct.
“ The demise of such numbers tainted the air, and caused a
sickness among the troops. Many officers died of putrid fevers,
and the most serious consequences would inevitably have followed
but for the setting in of the rains, which both abated the extreme
heat of the atmosphere and carried off immense quantities of of-
fensive remains. It is not easy to assert how many died, but I
heard it stated by some gentlemen of the committee for managing
the subscription money, that at least two hundred thousand per-
sons had flocked from the country, of whom not more than one in
twenty could be maintained for the number of months which must
elapse before the soil could render its aid. ‘T'o calculate upon
less than a regular supply until such should be the case, would
have been absurd; for there was not the smallest probability
of the scourge being abated in the meanwhile. The lower pro-
vinces, as before remarked, could do little more than support them-
selves; and no periodical supply of the fruits, &c. usually produced
in the rainy season, could be expected in a country of which nearly
two-thirds of the population was destroyed.
‘This mournful scene, however, gradually drew to a close.
The unfortunate group had either died, or had been restored to
health, and were capable of returning to their occupations. The
wolves now felt themselves bereft of their usual prey, but did not
lose their habit of attacking men; many of whom, though in gene-
ral provided with some means of defence, which circumstances had
rendered necessary, yet became victims to their depredations, till
at length measures could be taken to check their rapacity, and they
were obliged to have recourse to their former researches for food.”
Jamboseer, the capital of the purgunna, is only seven miles
from Ahmood, although I have made a long digression from the
direct road to the distant provinces of Bengal. The town is two
miles in circumference, surrounded by a mud wall. The gurry
was deemed a place of strength against the country powers, but
these citadels soon fell before European artillery. Some of the
Hindoo houses are large; the exterior style of architecture has nei-
ther elegance nor proportion; the interior generally consists of
small dark low rooms, surrounding an open area, which sometimes
contains a garden and fountain, with an altar of tulsee, the sacred
plant of the brahmins. The stairs are always steep and narrow;
the roofs are often flat, but frequently covered with tiles. The
inferior houses have either led roofs, or are thatched with jungle
grass, or the Jeaves of the palmyra. Like most large towns in Gu-
zerat, Jamboseer is situated near an extensive lake, the banks
adorned with Hiudoo temples and caravansaries, overshadowed by
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rate gardens, baths, and fountains. The apartments for the officers
and attendants of the court were still further detached. Every
thing indicates the taste and judgment of Shah Jehan, in planning
this lovely retreat from the cares of royalty. It now exhibits a
scene of solitude and ruin, except the palace itself. The zenana
seems to have been intended to accommodate a great number
of females: whether Shah Jehan entertained the same political
sentiments on this subject as his grandfather Akber, is foreign
to the purpose; but it may not be irrelevant to give Abul
Fazel’s account of Akber’s seraglio, both for its novelty and good
sense.
That intelligent writer allows ‘“ that there is in general a great
inconvenience arising from a number of women; but his majesty,
out of the abundance of his wisdom and prudence, has made it
subservient to public advantage; for by contracting marriages
with the daughters of the princes of Hindostan and other coun-
tries, he secures himself against insurrections at home, and forms
powerful alliances abroad.” He then describes the haram as an
enclosure of such an immense extent, as to contain a separate
room for every one of the women, whose number exceeded five
thousand; who were divided into companies, and a proper em-
ployment assigned to each individual. Over each of these com-
panies a woman was appointed (darogha) ; and one was selected
for the command of the whole, in order that the affairs of the
haram might be conducted with the same regularity and good
government as the other departments of the state. Every one re-
ceived a salary according to her merit: the pen cannot measure
‘the extent of the emperor's largesses, but the ladies of the first
VOL. ill. T
138
quality received from one thousand to sixteen hundred rupees
per month; and the servants, according to their rank, from two
rupees to fifty-one, monthly. And whenever any of this multitude
of women wanted any thing, they applied to the treasurer of the
haram, who according to their monthly stipend took care their
wants should be supplied. The inside of the haram was guarded
by women, and the most confidential were placed about the royal
apartments. The eunuchs watched immediately on the outside
gate, and at proper distances were placed the rajepoots, and
porters of the gates; and on the outside of the enclosure, the om-
rahs, the ahdeeans, and other troops mounted guard, according
to their rank.”
The gardens of the zenana at Shah-bhaug, on the banks of the
Sabermatty, must have been peculiarly delightful. I am a pas-
sionate admirer of water, shade, and verdure, especially in a sultry
climate; but those pleasure-grounds, and all the Asiatic gardens I
ever saw, were deficient in the verdant lawns, artless shrubberies,
and varied scenery, which when attempted to be introduced in
France, Italy, and Germany, I always found dignified by the
appellation of “Jardins 4 VAngloise.” In Hindostan the royal
gardens are often called the Garden of God; perhaps Paradise is
the term intended; although it must be allowed that the Maho-
medans in every thing affect to ascribe their blessings to the bene-
volence of the Deity.
‘The princely gardens at Shah-bhaug still boast of some noble
cypresses, cedars, palmetos, sandal, and cassia trees, with mango,
tamarind, and other spreading fruit trees. The large and small
aqueducts, admirably contrived for conveying water to every tree
139
and bed in the garden, with all the surrounding oriental scenery,
minutely resembled a picture drawn by the son of Sirach; “ I was
exalted like a cedar in Libanus, and as a cypress tree upon the
mountain of Hermon; I was like a tall palm-tree in Engaddi, and
a rose in Jericho; as a fair olive in a pleasant field, and as a plane-
tree by the water. I gave a sweet smell like cinnamon and aspa-
lathus; I yielded a pleasant odouras myrrh, galbanum, and frank-
incense. I came out as a brook from ariver, and as a conduit
into a garden; to water my best garden, and abundantly to water
my garden bed.”
How these oriental portraits may suit in a cold climate I can-
not determine. I doubly felt their truth and beauty in the sultry
spot where I wrote them; although for the first ume during my resi-
dence in Hindostan I was then on the borders of the temperate zone.
Such as above described by an ancient writer, is still the per-
fection of an eastern garden. ‘The same trees shade their retreats,
the same flowers adorn their borders; but especially the rose of
Sharon, or the Damascus rose, which from the age of Solomon to
the present day has been an universal favourite; and formerly, a
considerable quantity of ottar of roses, the most delicate of all
perfumes, was made from the rosaries near Ahmed-abad. ‘ihe
usual method of making this is to gather the roses with their
calyxes, and put them into a sull, with nearly double their weight
of water; which, when sufficiently distilled, will be highly scented
with roses: it is then poured into shallow earthen vessels, and ex-
posed to the nocturnal air; the next morning the oltar or essential
oil, extracted from the flowers, is found in small congealed parti-
cles, swimming on the surface; it is carefully collected and pre-
140
served in small glass bottles. One hundred pounds of roses sel-
dom yield more than from two to three ounces of this precious
essence, which it is difficult to procure unadulterated; as the dis-
tillers frequently put sandal-wood, scented-grass, and other oily
plants into the still, which depreciate the value and debase the
fragrance of the rose. ‘The genuine ottar is of different colours,
sometimes green, frequently of a bright yellow like amber, and
often of a reddish hue; the rose water which remains is generally
very good. There may be other methods of extracting this first of
all perfumes, in different countries.
About a mile from Shah-bhaug, is a large well, or rather a
noble reservoir, constructed by a nurse to one of the kings of Gu-
zerat, and sul called the “ Nurse’s well.” A grand flight of steps
leads to the water, through double rows of pillars and pilasters,
elegantly finished, far below the surface of the earth. This reser-
voir is all of hewn stone, surrounded by galleries, ascended by
circular steps and a dome supported by light columns over each;
these galleries communicate with the principal stairs, and add to the
general magnificence. Upwards of thirty thousand pounds were
expended on this munificent work; which some attribute to the
nurse, and others to a rich dancing-girl, who erected it with the pro-
duce of one of her ancle-jewels ; the other she is reported to have
thrown into the water, to reward the search of the diver; from
that deep abyss it has never been recovered. This ridiculous
anecdote appears very inconsistent with the good sense and bene-
volence of the female, who not only dug this beautiful reservoir,
but also founded a handsome mosque near it, where her body is
deposited under a costly tomb.
141
In many parts of Hindostan are mosques and mausoleums,
built by the Mahomedan princes, near the sepulchres of their
nurses. ‘They are excited by a grateful affection to erect these
structures, in memory of those, who with maternal anxiety watched
over their helpless infancy; thus it has been from time immemo-
rial. How interesting is the inverview which Homer has described
between Ulysses and Euriclea! When Rebecca too left her parents,
on being betrothed to Isaac, we read that she was accompanied
by her nurse, who never left her until the day of her death ; which
event is not deemed unworthy of being recorded in the patriarchal
annals. ‘* Here Deborah, Rebecca’s nurse, died, and was buried
under an oak; and the name of it was called Allon-bachuth, or
the * Oak of weeping.”
Ahmedabad was not always the capital of Guzerat, which
was once a kingdom under the Hindoo rajahs, who kept their
court at Narwalla, a city renowned in the ancient history of Hin-
dostan for wealth, population, and extent. Guzerat, as already
mentioned, was always esteemed among the most fertile and beau-
tiful countries in India; it was one of the early conquests of the
Afghans, a hardy race from the mountains which separate Persia
from Hindostan; they are often called Patans. ‘These invaders
established the empire of Ghisni in the 361st year of the Mahome-
dan hejira, corresponding with the 975th year of the Christian zra;
this empire, in its most flourishing period, comprehended nearly
half the kingdoms of Asia.
The Hindoos, naturally indolent, and, under the influence of
their benevolent institutions, fond of peace, were unable to with-
stand the incursions of those northern enthusiasts; who, impelled
by bigotry and rapacity, rushed like a torrent upon their fruitful
plains. Although the difiercnt rajahs sometimes united in the
common cause, and raised immense armies, the fierce moun-
taineers found India an easy conquest. Its largest cities and
strongest fortresses were alternately subdued, the Hindoo images
destroyed, their temples purified, and dedicated to the unity of
Alla.
These northern invaders conunued their depredations for many
years against the rajahs of Delhi, Ajmere, and the neighbouring
kingdoms, and always overpowered the Hindoo armies by their
superior skill and matchless courage. When the Afghans poured
down with such irresistible fury, the Hindoo princes promised obe-
dience, and submitted to pay a tribute; but becoming impatient
of the yoke, they again assisted each other, and united in a gene-
ral revolt. This caused their implacable enemies to renew their
cruelties; and, to use the emphatical language of the eastern histo-
rians, “to drown themselves, and their devoted victims, in the
crimson torrent of revenge.”
The gold, jewels, and wealltn of every kind, found at Nagra-
cote, Somenaut, and other celebrated temples, is beyond calcu-
lation, Sultan Mahmood made thirteen cruel and successful ex-
peditions from Ghisni, against the Hindoo rajahs. From one of
which he carried to his capital a spoil of fifty thousand captives,
three hundred and fifty elephants, with gold, diamonds, pearls,
and precious effects, to an incredible amount. These riches were
generally secreted in the temples: hollow images were filled with
jewels; gold and silver, which had been accumulating for ages, were
buried under the pavement. At the destruction of the temple of
143
Somenaut, the brahmins offered the Sultan a large sum to spare
the principal idol, which he refused; saying he preferred the title
of “the destroyer of idols,” to the “ sedler of idols,” and brandish-
ing his mace, inflicted so violent a blow on the image, that it
broke in pieces, and there issued from it an amazing collection of
the most precious jewels. ‘The Sultan was immediately congratu-
lated by his Mahomedan courtiers, on the purity and effect of his
zeal; and from thence assumed the additional title, a glorious
one in their estimation, of Bhool Skikun, the ‘ Destroyer of
Idols.”
Such were the effects of the Mahomedan invasions on the
wretched Hindoos, in the tenth century; and such are now the
fatal consequences of modern conquests and depredations by Hin-
doos, over the descendants of those very invaders, in all the
splendid cities in the northern kingdoms of Hindostan. Delhi,
Lahor, and Agra, are, like Ahmedabad, a picture of desolation and
despair; realizing those pathetic stanzas in the tears of Khorassan.
«« The mosque no more admits the pious race ;
“© Constrain'd, they yield to beasts the holy place,
«« A stable now, where dome nor porch is found:
«© Nor can the savage foe proclaim his reign,
«© For Khorassania’s criers all are slain,
«« And all her minarets levell’d with the ground.
‘« Pity, ah pity, those, who oft in vain
** Seek suppliant, drooping nature to sustain,
«« A scanty portion of the coarsest corn ;
*« Alas! how alter’d, since with sensual air,
«« And pamper'd pride, they loath’d the sweetest fare,
‘« And turn'd from costly delicates with scorn.
144
“© Pity, ah pity, those whom, dead to joy,
“© No soothing thoughts engage, nor cause employ
«© But night and day their hapless fate to mourn
«« Pity, who fore’d by sullen Fortune’s frown,
«© Have chang'd for bed of straw their couch of down ;
*« O sad transition, and estate forlorn !”’
Such are the sad consequences of war, directed by a fatal
thirst for honour, wealth, and power. Fearful of such convul-
sions, and influenced by an avaricious disposition, the Hindoos
frequently deposited their wealth in the bowels of the earth; a
practice still continued by their posterity. The Afghan and
Mogul princes, on the contrary, appropriated their riches to much
better purposes, in the encouragement of literature, art, and
science. ‘They adorned the imperial cities, and other large towns,
with splendid palaces and mosques, triumphal arches, extensive
aqueducts, and commodious caravansaries; which although in
elegant proportion and taste inferior to the public works of
Greece and Rome, might vie with them in magnitude and dura-
bility.
The jumma musjed, or grand mosque, built by sultan Mah-
mood, deserves a particular description. ‘The walls, columns,
floors, and minarets, were of the choicest marble, granite, and por-
phyry, inlaid with agates and precious stones; the ornaments
within were of gold and silver, with hangings and carpets of the
richest manufacture, and large chandeliers of massive gold; this
plendid temple was called the Celestial Bride. Near it the sultan
founded a large college, and an extensive library, with a museum
containing a variety of curiosities from all parts of the world; he
145
also endowed Jands for the maintenance of the students, philoso-
phers, and learned men, whom his munificence attracted to the
capital; and several of his successors emulated his example.
Such were the effects of the Afghan victories over the Hindoos;
these invaders maintained their conquests until the end of the
thirteenth century, when the Moguls, or Mogul: Tartars, com-
menced their ravages, and entered some of the northern districts
of the Afghan empire; and in 1397, the celebrated Timur-lung,
Timur the lame, or Tamerlane, crossed the Indus, and laid waste
the adjacent provinces. We must not judge of this conqueror
from: Rowe’s tragedy of Tamerlane; whatever may be the stage
effect, it is not founded upon truth: history represents him with
an almost unexampled ferocity, depopulating kingdoms, burning
cilies, and murdering their inhabitants, to gratify his boundless
‘ambition, intolerant zeal, and sanguinary disposition; Mogul
annals paint him grasping the empire of Hindostan through seas
of blood. I will relate only one instance of ‘l'imur’s cruelty from
the many which blast his laurels. When he was attacked by the
Afghans before the citadel of Delhi, there were upwards of an
hundred thousand prisoners in his camp, taken after he crossed
the Indus. On hearing that some of them had expressed. satis-
faction on this occasion, the inhuman tyrant issued an order to
put all above the age of fifteen to death; on that day of horror
the greater part of those miserable captives were destroyed. After
the conquest of Delhi, he ordered a massacre no less cruel, on the
wretched inhabitants of that devoted city, in which he spared
neither age, nor sex, nor condition. Such conduct procured him
the tile of Hillak Khan, the ‘“ destroying prince;” yet this is
VOL. III. U
146
the man represented on the English stage with every princely
virtue ;
«« The scourge of lawless pride, and dire ambition,
«© The great avenger of a groaning world!
«© Well did he wear the sacred cause of justice
«© Upon his prosperous sword. Approving heaven
«© Still crown’d the righteous warrior with success ;
*« As if it said, go forth, and be my champion,
«© Thou most like me, of all my works below.” Rowe's TAMERLANE.
Although Timur-lung and other tyrants made such horrid de-
vastation in Hindostan, the Mogul annals do not date its final
conquest until 1525; when sultan Baber, a descendant of ‘Timur,
seated himself on the musnud at Delhi, and assumed the command
of the empire. His son Humaioon, a mild prince, succeeded him
in the imperial dignities, and extended his conquests, as there
were still some of the smaller Afghan governments unsubdued;
and the kingdom of Guzerat, with its capital Ahmedabad, pre-
served its independence for fifty years longer; when, during the
reign of sultan Mahmood, the last of the Pathan dynasty, it
yielded to Akber, son of Humaioon, and became a part of the
Mogul empire. From that period it formed one of the twelve
grand soubahs, and was generally governed by a son of the em-
peror, as soubah-dar or viceroy; sometimes that honour was con-
ferred upon a favourite omrah, under the title of nawab, or
nabob.
In the beginning of the eighteenth century, when many of
the distant provinces shook off their allegiance to the Mogul em-
peror, and these nabobs established themselves as independent
147
princes, the governor of Ahmedabad and Cambay followed the
example, and assumed the sovereignty of that part of Guzerat;
which continued in succession to Mohman Khan, who was the
last Mogul prince in Ahmedabad; for during his reign, the Mah-
rattas under Ragonauth Row conquered it about the middle of
the eighteenth century. The nabob fled to Cambay, and submitted
to the limits of a small territory, subject to the humiliating condi-
tion of paying an annual choute, or tribute, to the Mahrattas.
Mohman Khan was the nabob of Cambay during my several
visits to that capital.
Ahmedabad continued under the Mahratta government until
1779, when an English army, commanded by general Goddard,
took it by storm; and, for political reasons, the city witht its imme-
diate territory, was ceded to Futty Singh, a Hindoo chieftain of
Guzerat, leaving an English garrison in the citadel, which they
were in possession of on my arrival; at the termination of the war
in 1783 it was restored to the Mahrattas.
I could not describe this celebrated city, without adverting
to its former splendour, and the cause of its decay, which im-
perceptibly led me to an outline of the general history of Hin-
dostan, under its ancient rajahs, and the subsequent governments
of the Pathan and Mogul princes, during the latter dynasty, when
the empire enjoyed tranquillity, arts, science, agriculture, and manu-
factures, were encouraged, and the blessings of peace am ply dif-
fused, even under a despotic government. Few reigns can be
perused with more delight than that of Akber, who is more en-
titled to the character of Great, than many on whom it has been
bestowed ; his name, like Alfred’s, fills the mind with delight ; he
148
forms a striking contrast to most Asiatic sovereigns. During areign
of more than forty-nine years this great prince made the welfare
and happiness of his extensive empire the supreme object of his
concern; and, assisted by his excellent vizier, Abul Fazel, and
his Hindoo. minister, Bheer Bhul, he established such wise institu-
tions, as have seldom been surpassed in the civil or military depart-
ments of the most enlightened sovereigns. Whoever peruses the
Ayeen Akbery, or “ the Institutes of the emperor Akber,” must
he pleased with the wisdom and humanity which regulated the
conduct both of the monarch and his minister, and pervaded the
whole system of jurisprudence. ‘The former died at Agra, at the
age of sixty-three, in the year 1605; the latter was murdered on
returning from the Deccan, three years before, by some banditti,
to the inexpressible sorrow of his royal master: of Bheer Bhul’s
fate I am ignorant.
The piety and humility of Abul Fazel shine conspicuously
in his preface to the Ayeen Akbery, which thus commences:
‘* IN THE NAME OF THE MOST MERCIFUL GoD!
* Q Lorp! all thy mysteries are impenetrable.
* Unknown are thy beginning, and thy end.
“ In ree both beginning and end are lost!
**'The name of both are lost in the mansions of thy eternity !
It is sufficient that I offer up my thanksgiving, and meditate
‘in astonishment.
“© My ecstasy is sufficient knowledge of Thee !” i
Abul Fazel’s character of Akber, with which his sublime preface
concludes, is grateful, just and beautiful.
1490
* Praise be unto Gop! Akber, the exalted monarch of our own
times, is endowed with such laudable dispositions, that it is no
exaggeration to say he surpasses all the sages of antiquity. From
the light of wisdom he discovers all ranks of men; and by the
rectitude of his conduct, he adds splendour to his understanding,
by the performance of laudable actions. Who is it that is abie to
measure the extent of his virtues? ‘They are not only beyond
expression, but even exceed conception. It it better that I make
not the attempt, but point out a few intelligible wonders, by setting
forth his regulations for the household, for the ordering of the
army, and for the prosperity of the kingdom; upon which three
things depends the glory of a monarch; hereby preparing a rich
gift for the intelligent, who seek after knowledge.”
So highly respected was Akber among the Hindoos, who wish
to appropriate every thing to themselves, that in Wilford’s Essays,
we find they insist that Akber was a Hindoo, in a former gene-
ration, The proximity of the time in which this famous emperor
lived, has forced them, however, to account for this in the follow-
ing manner. ‘There was a holy brahmin, who wished very much
to become emperor of India; and the only practicable way for
him was to die first, and be born again. For this purpose he made
a desperate tapasya, wishing to remember then every thing he
knew in his present generation. This could not be fully granted,
but he was.indulged with writing on a brass plate a few things
which he wished more particularly to remember; then he was
directed to bury the plate, and promised that he would recollect
the place in the next generation. Mucunda, for that was his
name, went to Allahabad, buried the plate, and then burned him-
self: nine months after he was born in the character of Akber:
who, as soon as he ascended the throne, went to Allahabad, and
easily found the spot where the brass plate was buried. Thus the
Hindoos claim Mahomed and Akber as their own; exactly like
the Persians of old, who insisted that Alexander the Great was the
son of one of their kings; so that, after all, they were forced to sub- .
mit to their countrymen only.
Akber was succeeded by Selim his son, who then took the
name of Jehangire; this emperor appointed his son sultan Currain
to be viceroy of Guzerat, and conferred on him the tile of Shah-
Jehan, “king of the world,” which he retained after he became
emperor, in 1628. It was during the reign of Jehangire, in 1615,
that Sir Thomas Roe was sent on an embassy to the Mogul court,
by James the First, king of England. About that time the soubah
of Guzerat was in a very flourishing condition; if we are to be-
lieve the Mogul writers, Ahmedabad then contained near three
millions of inhabitants; I should imagine one third of the number
to be nearer the truth. When I was there they were reduced to
three hundred thousand, of whom two parts were Mahomedans,
and the rest Hindoos.
During the reign of Shah Jehan, his sons, Morad and Aurung-
zebe, successively enjoyed the soubahship of Guzerat, and kept
a splendid court at Ahmedabad, which they greatly improved,
and there fostered all the arts of peace. The Mogul emperors
from Akber to Aurungzebe, who died in 1707, although fond of
foreign conquests, and of humbling other princes, in their own
dominions encouraged agriculture and commerce, patronized the
arts and sciences, and distributed impartial justice, to the best of
151
their abilities, in the remotest districts of their extensive empire.
In their days arose those magnificent structures which now adorn
the northern cities of Hindostan; the palaces, aqueducts, and
mausoleums lately described, were all erected by those emperors ;
and Shah Jehan, who built the summer-palace on the banks of
the Sabermatty, erected the Taje Mahal at Agra, in memory of a
favourite Sultana, which is still the wonder of the eastern world.
The most splendid palaces at Ahmedabad were in too ruinous
a state during my visit to furnish a sufficient description; but to
give some idea of these structures in the time of the imperial
princes, I shall mention the dewané khass, one of the halls in the
palace of Shah Allum, described by Francklin; which, although
repeatedly stripped and plundered by successive invaders, still re-
tains great beauty. “ This building is a hundred and fifty feet in
length, by forty in breadth. ‘The roof is flat, supported by nume-
rous columns of fine white marble, which have been richly orna-
mented with inlaid flowered work of different coloured stones. ‘The
cornices and borders have been decorated with a frize and sculp-
tured work. ‘The cieling was formerly incrusted with a rich foliage
of silver, throughout its whole extent; and the delicacy of the
inlaying in the compartments of the walls is much to be admired.
Around the exterior of the dewan khass, in the cornice, are the
following lines, written in letters of gold, upon a ground of white
marble: “ If there be a paradise upon earth this is it; at ts this;
it is this!” The terrace of this building is composed of large slabs
of marble, and the whole is crowned at top with four cupolas of
the same material. The royal baths built by Shah Jehan near the
152
dewan khass, consisting of three large rooms, surmounted by domes
of white marble, are lined with the same, and ornamented with
beautiful borders of flowers, worked with cornelians, and other
stones.”
During the splendid reigns of the imperial house of ‘Timur,
we behold despotism in rather an engaging form; in cultivating
the arts of peace, she assumes her mildest aspect; yet absolute
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CONTENTS.
Improvement in the population, cultivation and revenue of the Dhuboy
purgunnas —irruptions of the Gracias and Bheels—character of
those banditti—endeavours to bring them to terms—insolence and
cruelty to the Gracias—their shameful behaviour at the Gate of
Diamonds—expedition against their capital of Mandwa—instruc-
tions of the British commanding-officer—success of the enterprize
—capture of the town, and the ladies in the haram—thew treat-
ment as hostages at Dhuboy—correspondence with Kessoor Khan,
chief of Vazeria—account of the Bhauts, demanded as security for
the good behaviour of the Gractas—similarity in the language and
conduct of those people, with several in ancient times—treatics en-
tered into with the Gracia chieftains on Bhaut security; hostages
released, and peace restored—Hindoo legend of the Bhauts—bards
proclaim the praises of heroes, and sometimes of females—account
of the Charuns, a sumilar tribe—astrologers and soothsayers in Hin-
dostan compared with Balaam, and those in the Grecian and Ro-
man annals—astrology and geomancy taught in the Hindoo semina-
ries—schools instituted by Akber—wise women of the east—known
among the Jews, Greeks, and Romans—consulted chiefly by lovers
in India—one of them applied to by Zeida—anecdote of this in-
teresting female and an English gentleman, after such an applica-
tion—warm imagination and lofty flights of the Persian poets—
stanzas from the Yusef Zelakha of Jami—virtues of ointments and
love-potions—passage from Horace—spells and charms complained
of in the courts of Adawlet at Baroche and Dhuboy—virtues of
the Hinna—poisons and enchantments—on the death of Germa-
nicus.
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CHAPTER XXXII.
Tue emigrations from the Brodera purgunna, occasioned by
Futty Sihng’s oppressive government, added so much to the pros-
perity of the Dhuboy districts, that at the commencement
of the fair season, after the most seasonable rains in 1782,
I found their population, and consequently the cultivation
and revenue much increased. They would have been. still
more flourishing, had not the cruel depredations of the Bheels
and Gracias prevented the distant villages from sharing the tran-
quillity enjoyed by those situated nearer the protection of the
capital. I have occasionally mentioned both these banditti; the
former were wild mountaineers, under no regular government,
and almost in a savage state; the latter, in considerable numbers,
were arranged according to their religion and caste, under a variety
of petty sovereigns, Hindoos and Mahomedans, who were dig-
nified by the titles of rajah, ranah, and other royal appellations ;
and had their viziers, officers of state, and usual appointments in
an oriental durbar, blended with a meanness and rapacity, difficult
to conceive. In this instance I allude to the rajahs and ranahs of
Mandwa, Vazeria, and Veloria, contiguous to the Dhuboy pur.
214
gunnas. There were Gracia chieftains at Ahmood and other places
in Guzerat of a more respectable character.
These Gracias style themselves the aborigines of the country;
alleging that many ages ago the ancestors of the modern Hindoos
possessed themselves of their property, and drove them to the
eastern hills; under this plea, they rush down, armed, in large
bodies of horse and foot, upon the defenceless villages, and make
heavy demands upon the inhabitants; which, if not complied
with, subjects them to the most atrocious cruelty and depreda-
tion. The marauders leave a written menace, or deliver a threat
to the patell of the village, and probably on the following night
come down with considerable force to burn the houses, drive off
the cattle, and destroy the harvest. They sometimes murder men
women, and children, without the least provocation. Dr. Francis
Buchanan, describing the banditti in Canara, justly observes, that
pestilence, or beasts of prey, are gentle in comparison with Hindoo
robbers; who, in order to discover concealed property, put to the
torture all those who fall into their bands.
During the Hindoo and Mogul governments at Dhuboy, de-
tachments of armed cavalry patrolled the country, and protected
the inhabitants; if the cruel Bheels and merciless Gracias did not
retire on their approach, they cut them down, or destroyed them
as so many wild beasts. On my appointment to Dhuboy, willing
to give the Gracias a better opinion of British administration, and
to impress their minds with a sense of our justice and. moderation,
I wrote letters to the different chieftains, desiring them to send
‘proper persons to state their claims, in the cutcheree (or revenue-
215
court) at Dhuboy; assuring them, that at the time of settling the
jumma-bundee, or harvest agreements, and appropriating the
revenue to the respective claimants, their reasonable demands
should be satisfied; provided they remained within their own dis-
tricts, and did not molest the Company’s subjects. ! threatened
them at’ the same time with the punishment. due to such atrocity,
if they continued their depredations.
The Gracias, from the first, made light of these proceedings,
and afterwards treated them with contempt. My small detach-
ment of cavalry, patrolling the districts, could effect but little
against much larger bodies of Gracias well accoutred. 'The ver-
tunnees, or armed-men, kept for the defence of each village, were
generally driven within their mud walls. They sometimes sent
me the head of a Bheel, as already mentioned, but met with no
encouragement for so doing. Year after year of remonstrances,
and mistaken clemency on my part, only added insolence to their
cruelty and treachery. Anonymous letters, filled with abusive
menaces to the inhabitants of Dhuboy, and threatening destruc-
tion to the villages, were tied up by night to the outward gates of
the city. When apprehensive of any effective measures being
taken against them, the Gracia chieftains thought proper to dis-
avow any knowledge of these papers, which were sometimes ad-
dressed to myself; but always without a signature. Tliese letters
were sometimes more openly delivered, accompanied by the most
wanton cruelties.
The Gate of Diamonds, or eastern portal at Dhuboy, has been
particularly described; as also the custom of the inhabitants, to
repair thither to enjoy the fresh air, and verdant shades without
216
the walls. There they met their friends every morning, and talked
over the news of the day, a subject the Indians of all denomina-
tions are fond of: the same remark, by Pococke and Russell, illus-
trates this passage in Ezckiel ** the children of thy people are
talking concerning thee by the walls, and at the doors.” A few
peaceful Hindoos were cne morning assembled ou a verdant slope
without the Gate of Diamonds, when two armed Gracias on horse-
back rode up, and asked them if I was at the durbar; being an-
swered in the affirmative, one of these cruel wretches threw a letter
to a brahmin, saying, “ deliver this to your sirdar; but that you
may not forget it, take this also, by way of remembrance;” at the
same instant thrusting a spear into his side. The other delivered
a letter intended for me to a banian; aud, by way of enforcing a
similar message, cut him across the breast with a scimitar. ‘The
wounds did not prove mortal, but they were both a considerable
time under the care of a surgeon.
A frequent repetition of these outrages compelled me to urge
the governments of Baroche and Bombay to send a military force
against these banditti. Many villages were entirely depopulated,
and the inhabitants, on emigrating into other countries, declared
that notwithstanding the justice and clemency of the English laws,
and the enviable blessings they enjoyed under their benign in-
fluence, they would rather become the subjects of an Asiatic des-
pot who would protect them from the Gracias. In consequence
of these representations, the garrison of Dbuboy was reinforced
by a strong detachment of infantry and artillery from Baroche;
which enabled me to send a sufficient force against Mandwa, the
capital of Gomany Sihng, the chief Gracia rajah. This fortress,
Q17
the strongest in their country, was deemed impregnable, from its
situation; and had always bade defiance to the Indian armies sent
against it. My instructions to the commanding officer on this
occasion, (consistent with rules then established in the Company’s
service) will evince the moderation and clemency, constantly en-
joined, and practised by the British armies in India, on campaigns
of more importance.
SIR,
Ow your detachment being joined by the troops from
Baroche, you will march with the united force under your com-
mand to Mandwa, the capital of the Gracias, and there en-
deavour to secure the person of Gomanny Sihng, the Gracia chiet-
tain, together with his vizier, and principal officers; as his sub-
jects have lately committed the most insolent outrage and cruelty
in the Honourable Company’s districts intrusted to my care.
If you succeed in securing the Gracia rajah, or any of his
family, you will please to send them under an escort to Dhuboy;
there to give security for their future good behaviour, and to
settle such other terms as may be necessary, to establish a perma-
nent peace, previous to their enlargement. You will, in the mean
time, continue at Mandwa, with your detachment, until you re-
ceive further directions from me, or from the chief and council at
Baroche.
Should you not be able to secure the person of Gomanny
Sihng, you are to make yourself master of the town, and remain
there until further orders. Notwithstanding the cruelty, insolence
and treachery of the Gracias towards our subjects, you will please
VOL. ILI. 28
218
to issue the strictest orders, that the inhabitants of Mandwa and
its dependencies, are not, under any pretence whatever, to be
plundered or ill-treated; on the contrary, you are, on their sub-
mission, to assure them in the most unequivocal manner of the
English protection.
Wishing you health and success,
I remain, &c.
(signed) James Forses,
Dhuboy, Collector of Dhuboy, &c.
Qth October, 1782.
This expedition was kept a profound secret from the natives
of Dhuboy, nor did the least suspicion of our intention reach the
Gracia chief. The detachment marched out of the garrison at
midnight, and reached Mandwa by break of day. So complete
was the surprise, that when the guard opened the gates of the
fortress to turn the cattle to pasture, and for the women to go
out for water, the British troops rushed in, seized the guards, and
obtained possession of the place with very little bloodshed. Go-
manny Sihng, the Gracia chief, although a very old man, escaped
by the vigilance and fidelity of his attendants, who on the first alarm
carried him on his bed across the river, and conducted him to a
strong hold, among the hills at some distance. Several ladies
were taken prisoners in the zenana, with his wife and daughter,
and sentto meas hostages. ‘These princesses were at first very ob-
streperous, and occasioned much trouble before I could bring
them to reason, or at all reconcile them to their situation. They
menaced immediate self-destruction, if brought into my presence,
219
or at all exposed to public view; a threat which I was well assured
they would put into execution, from the high idea generally enter-
tained of such suicides. I therefore ordered a sepoy-guard, selected
from such castes as I knew would be most agreeable; nor did I
ever see them, or enter into that court of the durbar appropriated
to their accommodation. And, as they did not eat animal food,
a daily supply of rice, ghee, flower, spices, fruit, and vegetables
were sent in for the ladies and their attendants, who had been
brought from Mandwa to Dhuboy in covered hackarees and pa-
lanquins.
During the time these Gracia princesses were detained as
hostages at Dhuboy, I wrote letters to the surrounding chiefs; one of
them will be a sufficient specimen of that kind of correspondence,
and illustrate my peculiar situation among those extraordinary
people.
To Kessoor Khaun, Chief of the Vazeria Gracias.
[After the oriental compliments]
During three years residence in a public character
at Dhuboy, I have frequently remonstrated with you on the in-
sults, cruelties, and depredations, committed by your subjects in
the English districts. They have been hitherto without effect.
Some months ago your vizier came before me, with an apology
for your conduct, and a promise of amendment; expressing at the’
same time your sincere wish to live on friendly terms with this
durbar: all was insincere. The Gracias of Vazeria have since re-
220
newed their depredations, plundered the villages, and committed
murder.
You have thought proper, among many other metaphorical
expressions, to write to me, that “a moscheto can torment an ele-
phant:” in one sense I admit its wath; but remember, that although
that noble animal bears much, when once roused to revenge no-
thing can withstand his fury; the beasts of the forest tremble
at his presence, and flee before him. The British lion, when ex-
asperated, is still more formidable; he is noble, generous, and for-
bearing, but there is a season, when the time of forbearance is past,
and the hour of revenge is arrived! My whole conduct must
have convinced you of the lenity of the British nation, and of
my desire to live in amity with the different governments around.
me; but the Gracias are continually infringing on the good order
of society, and the peace which ought to subsist between civilized
states. ‘loo long did I suffer your cruel depredations, from a re-
luctance to draw the sword of revenge. But the Mandwa Gracias
having lately exceeded their former atrocities, by darting a spear
into the side of a brahmin, and treacherously murdering some of
the Company’s subjects, f was compelled to send an army against
their chief, and take a capital which had for so many centuries
been deemed impregnable. You are not ignorant of that capture,
nor that the aged chieftain was with difficulty conveyed for safety
to one of the distant hill-forts, while his wife and daughter, with
several females from the zenana, were sent prisoners to Dhuboy,
where they must remain as hostages until a general peace is con-
cluded with the Gracias. ‘They have a separate apartment in the
221
durbar, where they shall be honourably treated; nor need they
have formed the desperate resolution of destroying themselves, if
brought into my presence. ‘The Gracia chieftains may be assured
that I feel too much for their sex, their rank, and reverse of for-
tune, to add thereto any thing incompatible with their caste or re-
-ligion. I neither desire to see them, nor to intrude any of my at-
tendants into their apartments: their guards have been selected
from the higher castes, and every proper attention paid them.
They are detained as hostages, the more effectually to bring -
the Gracia government to proper terms; Gomanny Sihng has
been informed, as you now are, that I am ready to receive your
viziers and duans, and to accede to a liberal peace, on your pro-
ducing respectable bhauts as guarantees for its being fulfilled;
so weacherously has every former stipulation been evaded, that I
will accept of no other security for your future good behaviour
than Ryjee Sihng, the principal bhaut of Serulah, and any others
with whom he may be willing to associate.
To you, I once more offer peace and friendship, before the same
force that has conquered Mandwa, proceeds against Vazeria and
Veloria. Send your vizier, or some other confidential minister to
treat with me. Be assured his person shall be safe; and whatever
may be the result of the negociation, he shall come in, and go out
of this district under my protection: the English never act with
duplicity, their word 4s sacred! Judge not of us by yourselves.
You are a Mahomedan prince, and doubtless, conversant with the
religion and morality of the Koran: consequently from being
more enlightened than the pagan Gracias, I have written to you,
as to a man of understanding. Reflect on the contents of this
229
letter; consider that peace and war are before you, and make a
wise choice! I conclude in the words of your own epistle “ what
can I say more?”
| Ap
Dhuboy, or Sookiabad,
8th of the month Sheval, Hejira 1194.
A.D. 15th October 1782.
During the campaign in Guzerat I particularly mentioned the
Bhauts at Neriad, and the value of a security executed by one
of that extraordinary tribe; the failure of an agreement which
they guarantee can only be expiated by the shedding of human
blood. This was my reason for insisting upon this sacred cere-
mony, in all my engagements and treaties with the Gracias. A
note on these lines in Pope’s Homer is very illustrative of this
custom among the Bhauts.
*« Yet him, my guest, thy venom’d rage hath stung ;
«« Thy head shall pay the forfeit of thy tongue.”
“From two remarkable expressions in Homer and Sophocles,
it appears that the blood which was found upon the sword, was
wiped upon the head of the slain; an intimation that his own blood
was fallen upon the head of the deceased, and the living were
free from it. His blood shall be upon his head, is a common ex-
pression in scripture, as also in other ancient writers. It was cus-
tomary among the Romans to wash their hands, in token of inno-
cence, and purity from blood. Pilate, the Roman governor, at the
condemnation of our Saviour, washed his hands, and-said, “ I am
innocent of the blood of this just person; see ye to it!” A speech,
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which occasioned the memorable imprecation from the infatuated
Jews, “his blood be upon us, and upon our children!” An im-
precation which has been awfully accomplished; exhibiting, for
near two thousand years, a standing miracle in proof of the
Christian religion, in its dreadful consequences on this mistaken
people.”
It was customary among the ancients, to confirm their agree-
ments, by drinking human blood, in which they sometimes min-
gled wine. Ryjee Sihng, the Bhaut whom I generally selected on
these occasions, was of a respectable family in the Zinore pur-
gunna, particularly celebrated as an historic bard, or minstrel.
In that part of his professional character, the Gracia chiefs took
very little concern, it being to them a matter of indifference, whe-
ther he chanted their praises, or published their crimes, so as he
did not rigidly exact the performance of a deed where money was
the object.. With them, as with many superior potentates in Hin-
dostan, avarice superseded honour. ‘he characters of princes
and historical traditions are committed to the Bhauts, in the same
manner as was practised among the bards and oral historians of
Greece. Homer was of this tribe; and the same custom pre-
vailed in Judea. In the chronicles of the kings of Judah, Jong
after the death of Josiah, it is said that all the singing-men and
singing-women spake of that excellent monarch, in their lamen-
tations, unto that day.
I wished to be guided by justice, moderation, and clemency, in
my dealings with the Gracias; but those virtues were of little avail
with that unprincipled race. The best, and most efficacious mode
of negociating with the generality of Indian princes, was by a
similar message to that from Benhadad king of Syria, to the
Israelitish monarch, then besieged by him in Samaria. He sent
messengers to Ahab, saying, “thy silver and thy gold is mine;
thy wives also and thy children, even the goodliest of them, are
mine; and thou shalt deliver them into my hands. I will send
my servants unto thee tomorrow about this time; they shall search
thine house, and the houses of thy servants; and it shall be, that
whatsoever is pleasant in thine eyes, they shall put it into their
hands and take it away!”
Equally insolent were the messages of the Gracia chiefs to
me, both verbally and in writing. ‘Their insolence in prosperity
was only equalled by their meanness in adversity. Very similar
to the pusillanimous conduct of the tyrannizing Benhadad, when
defeated by the monarch of Israel, to whom he had so lately sent
his insolent demands. On this reverse of fortune he sent his ser-
‘vants with sackcloth upon their loins, and ropes on their necks,
with a supplication to spare his life; a request with which the—
king of Israel imprudently complied. This hardly exceeds the
insolence of the Gracias before the conquest of Mandwa, nor their
abject behaviour afterwards. Many of the letters and messages
from their princes, delivered at the gates of Dhuboy, were not in
spirit, but in words, replete with expressions of impregnable rocks,
swelling rivers, birds of omen soaring aloft, and a variety of figura-
tive language so exactly resembling that on ancient record, that I
cannot omit it. Gomanny Sihng, especially, gave me to understand
that “he dwelt in the clefts of the rock, on the height of the hiil;
that he had made his nest high as the eagle, it was the habitation
of the strong. Although we should come up as a lion from the
225
swellings of Jordan, we should flee to the plains in which we
glorified; even to the valleys and the plains, which were the right
of their inheritance.”
After the conquest of Mandwa, and tedious negociations with
the Gracia chieftains of Vazeria and Veloria, they reluctantly
entered into the Bhaut security, finding no other terms would be
admitted, and finally acceded to my demands. They engaged
Ryjee Sihng, the head Bhaut of Serulah, and several others of the
most respectable families, to become guarantees for their perform-
ance of the treaties entered into with their respective chiefs. The
arlicles of peace and friendship between them and the East India
Company, were duly ratified in the Dhuboy durbar, and there
guaranteed by the Bhauts, who signed their names, and instead of
affixing a seal, drew the figure of a cattara, or dagger, their instru-
ment of death, opposite to each name. The female hostages
were then dismissed, tranquillity was perfectly restored, and not
a Gracia was to be seen within the company’s districts. So that
at the conclusion of my third year, I had the satisfaction of be-
holding all the purgunnas intrusted to my management, well cul-
tivated, populous, and happy. Colonel Wilks’s History of Mysoor
contains an excellent note on the Bhauts, with which I shall con-
clude my account of these extraordinary people.
« Bart, baut, batt, as it is differently pronounced, is a curious
approximation to the name of the western bard; and their offices
are nearly similar. No Hindoo rajah is without his bards.
Hyder, although not a Hindoo, delighted to be constantly pre-
ceded by them; and they are an appendage to the state of many
other Mussulman chiefs. They have a wonderful facility in speak-
VOL. IfT. 2.6
ing improvisatore, on any subject proposed to them; a declama-
tion in measures, which may be considered as a sort of medium
between blank verse, and modulated prose; but their proper pro-
fession is that of chanting the exploits of former days in the
front of the troops, while marshalling for battle, and inclining
them to emulate the glory of their ancestors. Many instances
are known of bards who have given the example, as well as the
precept, of devoting themselves for their king, by leading into the
thickest of the battle.
** At the nuptials (says the legend) of Siwa (the destructive
member of the Indian triad) with Parvati, the deity discovered
that the pleasures of the festival were imcomplete, and instantly
created poets, for the purpose of singing his exploits to the as-
sembly of the gods: they continued afterwards to reside at his
court or paradise of Kylasum; and being one day desired by Par-
vati to sing her praises, submissively excused themselves, by re-
minding her of the exclusive object of their creation, namely,
“to chant the praise of heroes.” Parvati, enraged at their un-
courteous refusal, pronounced on them the curse of perpetual
poverty; and the bards remonstrating with Siva against this un-
merited fate, were informed that nothing human could evade the
wrath of Parvati. That although he could not cancel, he would
alleviate the curse; that they should accordingly be permitted to
visit the terrestrial world; where, although sometimes riches and
plenty, and always approbation, would be showered over them
by the soverergns of the earth, the former of these gifts should
never remain with them; and that poets, according to the decree
of Parvati, should be ever poor. ‘The alleged prediction contri-
227
butes to its own fulfilment, and is the apology of the Indian bards
for not being much addicted to abstinence of any kind.”
“The Jegend adverts to a Mundanee Misroodoo, who in the
beginning of the Caly-yoog, introduced certain ordinances, among
which was the prohibition of animal food; a reform which the
brahmins consented, but the bards refused, to adopt. Major
Mackenzie conjectures that the name Misroodoo may _ possibly
designate the country of the reformer—Musr, Egypt; and that
this well known reform may have been introduced into India by
the Egyptian priesthood. Shenker Acharee is mentioned in the
legend as reviving, at a period long subsequent, some of the doc-
trines of Misroodoo; and Shenker Acharee probably lived about the
commencement of the christian era.”
Although Parvati, according to the preceding legend, inflicted
a severe punishment on the bards for not singing her praises, the
ladies in the easthave adopted other modes of obtaining that satisfac-
tion. Their eulogy may perhaps be less public, and more limited
in Hindostan than some other parts of Asia. Many passages of
scripture and ancient history mention singing-men and singing-
women sounding the praises of heroes in public; but do not en-
tirely confine those panegyrics to the male sex. And d’Arvieux,
who was present at the visit of an Arabian princess to the wife of
an emir, or great chieftain, at her tents, says, ‘“‘she was mounted
on a camel, covered with a carpet, and decked with flowers: a
dozen women marched in a row before her, holding the camel’s
halter with one hand: they sung the praises of their mistress, and
songs which expressed joy, and the happiness of being in the service
of such a beautiful and amiable lady. Those which went first,
298
and were more distant from her person, came in their turn to the
head of the camel, and took hold of the halter; which place, as
being the post of honour, they quilted to others when the princess
had gone a few paces. The erim’s wife sent her women to meet her,
to whom the halter was entirely quitted out of respect, her own
vomen putting themselves behind the camel. In this order they
marched to the tent where she alighted. ‘They then sung all toge-
ther the beauty, birth, and good qualities of this princess.” Voy.
DANS LA PALESTINE, p. 249.
The Ayeen Akbery mentions both the Bhauts and Charuns.
The Hindoos say that Charun or Churrun, was created from the
will of Mahadeo, and that Bhaut issued from his spine; that these
were the founders of two distinct tribes; Charun composed verses,
sang the praises of, and revealed to mankind past and future
events. ‘The tribe who bear his name are his descendants; the
greatest part of them employ themselves in singing hymns of
celebration, and in reciting genealogies. In battle they repeat
. warlike fables, to animate the troops; and they are also famous
for discovering secret things. Bhaut was the progenitor of the
tribe so called; who at least equal the Charuns in animating the
troops by martial songs, and in chronology excel them; but the
charuns are better soldiers. There is hardly a great man through-
out Hindostan who hath not some of these tribes in his service.
The transactions with the Gracias brought me more imme-
diately acquainted with the Hindoo seers, astrologers, and pro-
phets, of Guzerat. During my residence at Dhuboy I had fre-
quent occasions of slight intercourse with these extraordinary
people; who had pretended to forete! my periods of happiness,
229
and warn me of impending dangers. But, like the prophecies of
Michaiah, and other false seers, I found their predictions were
not infallible. These astrologers were consulted by the Gracia
chieftains on the first rumour of the expedition against Mandwa.
Oriental sovereigns of far more importance attend to their divina-
tions on the events of war, or the terms of peace. They are sent
for, as was the seer of Aram by the king of Moab, when the armies
of Israel approached his territories, to curse a people that were
too mighty for him. On the prophet’s arrival the king tock him
to Zophim, and the high-places of Baal; from whence they’ be-
held the goodly tents of Jacob, and the tabernacles of Israel,
spread forth in the vallies, as gardens by the river’s side, as cedar
trees beside the waters; “ from hence,” said the desponding mo-
narch, “ come curse me Jacob, and defy me Israel.” 1 shall pro-
ceed no further with this sublime and beautiful episode, than to
remark that Balaam was not a prophet of Israel, but one of
the oriental seers who were then consulted on important occa-_
sions, and were sometimes permitted to utter solemn truths, and
extend their prophecies to distant periods. We are expressly
told the source of Balaam’s inspiration on this occasion. His
parables not only foretold the success of the Jewish army, but, in
the sublimest strains, predicted the coming of the Messiah !
I have introduced the seer of Aram and his interview with
Balak on mount Zophim, from a coincidence of circumstances,
when the Gracias first believed the reality of an expedition against
them. Gomanny Sibng and his confederates then sent for the
principal brahminical astrologers and soothsayers; who, as usual,
230
yeceived the reward of divination, and flattered the vanity of the
Mandwa chieftain, by assuring him that his fortress was impreg-
nable, that the English arms would not prevail, and that the
Gracias might set our threat at defiance. ‘These predictions en-
couraged them to continue their depredations, and increased their
insolence and cruelty.
The seers and diviners in Hindostan are not confined to the
brahmin tribe: they are to be found of various descriptions, and
of both sexes; from the prince, who, like Joseph, divineth by bis
cup, to the humble fortune-teller, who, like the wandering gipsy,
receives a small donation for his prediction. Plutarch mentions
similar occurrences; and from other classical writers we find the
Greeks and Romans believed some men were endowed with power
by the gods, to devote not only individuals, but whole armies to
death. Homer frequently introduces the seers and augurs in the
Grecian and ‘Trojan armies.
«© This, Telemus, Eurymides foretold,
«© The mighty seer, who on these hills grew old;
<¢ Skill’d the dark fates of mortals to declare,
«¢ And learn’d in all wing’d omens of the air.”
The astrologers and magicians at Rome at length fell into such
disrepute, that, according to ‘Tacitus, the whole tribe was banished
from Italy, by a decree of the Senate. 'I'wo of them were put to death;
one was thrown from the Tarpeian rock, and the other executed, at
the sound of a trumpet, on the outside of the Esquiline gate. ‘The
magicians of Chaldea, and the professors of judicial astrology,
231
wishing to be deemed men of real science, called themselves
mathematicians, a name which frequently occurs in the Annals
of Tacitus.
Many augurs and soothsayers in India, though not of any
particular caste or tribe, are I believe set apart and educated for
the purpose in the seminaries of the Brahmins. We frequently
read of the schools of the prophets among the Jews; few of the
pupils, probably, were afterwards dignified with that sacred title,
or endowed with any supernatural gift. On the contrary, Amos,
when invested with that high honour, says ‘I was no prophet,
neither was I a prophet’s son; but I was an herdsman, and a
gatherer of sycamore fruit. And the Lerd took me as I followed
the flock, and said unto me, Go, prophesy unto my people Israel.”
IT am led to: imagine that in many Hindoo seminaries, instead of
encouraging mental and moral improvement, in those liberal and
solid acquirements, which expand the ideas, and dignify human
nature, the pupils are instructed in astrology, geomancy, cabalis-
tical knowledge, and similar attainments, which tend to weaken
and degrade the rational character. Unlike the great and wise
Akber, who instituted public schools throughout his extensive
empire, where, after the boys had been taught the letters of the
Persian alphabet, and the first rudiments of science, they were
then instructed in morality, arithmetic, astronomy, geometry, agri-
culture, ceconomics, physic, logic, natural philosophy, abstract
mathematics, divinity, history, and the art of government. In the
Hindoo schools every one was educated according to his circum-
stances, or particular views in life. A plan which might be wisely
adopted in many civilized countries of Europe. From those regu-
932
jations mentioned in the Ayeen Akbery, the schools of Hindostan
obtained a new form; and the colleges became the lights and
ornaments of the empire.
I have omitted geomancy among the sciences taught in the
schools of Akber, as undeserving a place in his liberal plan of
education; but, distinct from the diviners and soothsayers lately
mentioned, there are in Ahmedabad, Baroche, Dhuboy, and
most cities in India, a class of femaies, skilled in astrology,
geomancy, and fortune-telling; these women were well known
among the Greeks and Romans; and in our translations from
the Hebrew they are called wise-women, which exactly answers
to their appellation amongst the modern Indians. It was to
one of these that Joab thus addressed himself, after David had
banished Absalom. “I pray thee feign thyself to be a mourner;
put on mourning apparel, and anoint not thyself with oil; but be
as a woman that had a long time mourned for the dead; and
come unto the king, and speak in this manner unto him. So Joab
put his story into her mouth.” From the kind respectful manner
in which the king treated her, after hearing the melancholy tale,
we may judge of the high estimation of these wise-women in those
days. ‘They are frequently introduced by the ancient poets under
the denomination of enchanters, diviners, and charmers. ‘Their
power was supposed to be very great; and they used various
devices to accomplish their purpose. Ovid introduces one who
had power over all the elements; and another mentioned by
Theocritus, as consulted by a love-sick swain, exactly corre-
sponds with a circumstance which came immediately within my
‘
own knowledge.
233
*¢ All this I did, when I design’d to prove
«* Whether I should be happy in my love:—
« To Agrio next, I made the same demand,
«« A cunning-woman she, I cross’d her hand.”
Wise ladies of this description are now consulted by young peo-
ple in India, on the same subject; especially on the jealousy, re-
venge, and other passions prevalent in an Asiatic zenana. I
could recite many modern anecdotes similar to those in Persian
and Arabian tales, but will confine myself to that above al-
luded to.
A young gentleman, when collector in one of the Company’s
districts in Guzerat, separated from all European society, formed
a temporary connection with an amiable Hindoo girl; for this
step no justification is offered, though the most rigidly virtuous
would, perhaps, make some allowance for influence of climate
and custom, a total seclusion from European refinement and
elegant society; and the impossibility, thus situated, of forming
an honourable union with one of his fair countrywomen. In a
christian country, where every man, from the sovereign to the
cottager, may wed the object of his affections, and where indivi-
dual example influences the circle in which he moves, a deviation
from moral rectitude admits not of this extenuation; but when
seduction or adultery aggravate the crime, the evil strikes deep at
moral and religious principle, and destroys domestic comfort.
The example of this young Englishman could have little ef-
fect among a people who neither professed the religion, nor prac-
tised the manners of Europe. His attachment to Zeida was con-
stant, delicate, and sincere; he never saw her at her own house,
VOTE 2.0
234
and she entered the durbar by a private door in the garden.
Three years had passed in this manner, when one evening the
lovely girl, her eyes suffused in tears, informed her protector that
knowing he would shortly return to Europe, a cavalry officer of
a good family in her own caste, bad offered to marry her; a pro-
posal she never would have listened to, had he remained in India;
but under the idea of losing him, she requested his counsel on a
scheme so important to her happiness. Her friend, delighted with
this honourable establishment, readily consented, and the marriage
took place. Zeida lived with her husband in a remote part of
the city; from prudential reasons all former intercourse ceased;
and from the different modes of life between Europeans and
Asiatics, nothing was heard of Zeida for many months.
In the warm nights preceding the rainy season, the youth
generally slept upon a sofa, placed under a gauze musquito-
curtain, on the flat roof of the durbar; to which there was one
ascent from the interior, and another by an outer flight of steps
from the garden. While reposing there on. one of those delightful
moon-light nights known only between the tropics, and apparently
inadream, he thought something gently pressed his heart, and
caused a peculiar glow, accompanied by a spicy odour, which
impregnated the atmosphere; under this sensation he awoke, and
beheld a female reclining over him in a graceful attitude. Her
personal charms, costly jewels, and elegant attire were discernable
through a transparent veil, a double fold artfully falling over the
upper part concealed her features. Her left hand contained a
box of perfumed ointment, with which her right was softly anoint-
ing his bosom, nearest the region of the heart. Doubtful whether
235
the scene was real, or the effect of a warm imagination, he re-
mained for some moments lost in astonishment; when the lovely
stranger, throwing aside her veil, discovered Zeida, decked with
every charm that youth and beauty could assume on such an
interesting visit.
When his surprise subsided, Zeida informed him the marriage
had turned out unfortunate; in hopes of happier days she had
hitherto forbore to trouble him with complaints; but seeing no
amendment she seized the opportunity of her husband’s absence
to repair to the durbar, in hopes of regaining that affection which
had formerly constituted her happiness. Fearful of a cool recep-
tion, she had previously consulted the most celebrated cunning-
woman in the city; who prepared a box of ointment, which she
was to apply by stealth, as near as possible to the heart of the
object beloved; and, if so far successful, she might be assured of
accomplishing her wishes. Zeida knew not the character of her
friend; he resisted the tear of beauty, and the eloquence of love;
and having convinced her of the difference between their former
attachment, and the crime of adultery, persuaded her to return
home before the approaching dawn discovered the impropriety
of her visit.
Oriental poets paint the tender passion with all the glow of
fancy and power of language: as Sir William Ousley observes,
‘in their descriptions of beauty, they indulge the most extrava-
gant license; the earth affords few objects sufficiently amiable or
beautiful, to be admitted into their similies; the blushing rose
withers at the superior glow of a mistress’s cheek; and the lofty
236
cypress is confounded at the grace and majesty of her stature.
The Persian poet ascends into the clouds of fiction, and seeks
among the aerial race of Peries, some resemblance to his beloved;
but seldom contented in this intermediate state, he exalts himself
among the stars, the moon and the sun; and his aspiring imagi-
nation would soar, no doubt, even above these. Seeking objects
of comparison, could imagination conceive any more beautiful,
more brilliant, more sublime !”
Zeida was not a dull pupil in this school; she felt that life
without love is of little value, as poignantly as Khosroo, Hafiz, or
any of the Persian poets. The sentiments, so much extolled in
the Yusef Zelekha of Jami, only express those, which, in unstudied
language, flowed from the lips of Zeida at this affecting interview.
«© Enrapt Zelekha, all her soul on fire,
*« Flew from her home, t’accomplish her desire ;
P 3
a
The raven night now slowly wings its way,
a
~
The bird of morning hails the new-born day :
~
«
Th’ enchanting warblers sing in rival pride,
«« The blooming rose-buds throw their veils aside:
«¢ The virgin jasmin bathes her face in dew,
“« The violet scents her locks of azure hue:
** But sad Zelekha knows no pleasing rest,
a
a
While hopes and fears possess ler anxious breast :
“« Her powers of reason wild despair disarms,
«€ Prompting to scatter all her roseate charms :
~
as
Smiling, to all she wears the face of joy,
«© A thousand flames her burning breast destroy,
237
s
© Night, more than day, desiring lovers hail,
a
© For that withdraws, but this bestows the veil.
« Conceal'd by night, she gives her griefs to flow,
«© And seeks in solitude relief from woe.
‘© Tn youth’s gay garden, like a flower she rose,
*« Pure and unruffled, as life’s water flows:
*« Giv’n to the winds, away her peace is flown;
P 3
«© Upon her bed unnumber’d thorns are strown.”
Respecting the virtues of the oimtment prepared by the ex-
perienced matron, such charms are generally credited in India:
many allusions to them are found in oriental stories; the “ oint-
ment poured forth,” and similar expressions in Solomon’s Song,
have probably the same tendency. ‘The ancient poets abound
with philtres, charms, and medicaments, to excite the tender pas-
sion. Unguents, bones of snakes, blood of doves, and a variety
of potions are mentioned by the Greek and Roman writers; espe-
cially the Arcadian plant called hippomanes. Many appropriate
passages might be quoted from Homer, Virgil, and Propertius.
One from Horace, where Canidia seems to have been be placed in
a similar situation with Zeida, will suffice.
Atque nec herba, nec latens in asperis
Radix fefellit me locis.
Indormit unctis omnium cubilibus
Oblivione pellicucum.
Ah, ah, solutus ambulat venefice
Scientioris carmine,
238
Then what am I? There’s not an herb doth grow,
Nor root, but I their virtues know,
And can the craggy piaces shew ;
Yet Varus slights my love, above my pow’r,
And sleeps on rosy beds secure ;
Ah! much I fear some rival’s greater skill
Defends him from my weaker spell.
It would be endless to repeat the variety of instances relating
to these spells and incantations which were continually brought
before the courts of adawlet in Baroche and Dhuboy, where they .
could neither be refuted nor counteracted. Those brought to
light in the public court were generally more intended for de-
struction by poison, than for the creation or revival of the tender
passion. ‘To effect the latter many virtues are attributed to the
mendey, or al’hinna, a fragrant and elegant shrub in the oriental
gardens, already mentioned. With the leaves of this plant the In-
dian women tnge their nails and fingers of a crimson dye; from
whence that passage in a Hindoo song, “ Like me, O Hinna!
thy heart has long been full of blood; whose foot art thou desirous
of kissing?” The other spells were composed of less innocent
materials, and appropriated to more iniquitous purposes. With
the exception of human ingredients, they bore a very near resem-
blance to the singular anecdote recorded by Tacitus, and con-
firmed by Dio Cassius, respecting the death of Germanicus; who
was supposed to have been poisoned at Antioch, by the secret
orders of Piso, by means of Martina, a celebrated female prac-
tiuioner in these arts. ‘ Under the floor, and in the cavities
of the walls, a collection of human bones was found, with charms,
239
and magic verses, and incantations. The name of Germanicus
was graved on plates of lead; fragments of human bodies, not
quite consumed to ashes, were discovered in a putrid condition ;
with a variety of those magic spells, which, according to the vul-
gar opinion, are of potency to devote the souls of the living to
the infernal gods.”
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Q47
selves by the claw, or hook on the wings with their heads down-
wards, when they repose or eat, in which posture they hang by
thousands in the shades of Cubbeer-Burr. Archdeacon Paley re-
marks, that ‘ the hook in the wing of a bat is strictly a mechani-
cal, and also a compensating contrivance. At the angle of its wing
there is a bent claw, exactly in the form of a hook, by which the
bat attaches itself to the sides of rocks, caves, and buildings, laying
hold of crevices, joiings, chinks, and roughnesses. It hooks itself
by this claw, remains suspended by this hold, takes its flight from
this position, which operations compensate for the decrepitude of
its legs and feet. Without her hook, the bat would be the most
helpless of all animals. She can neither run upon her feet, nor
raise herself from the ground; these inabilities are made up to her
by the contrivance in her wing; and in placing a claw in that part
the Creator has deviated from the analogy observed on winged
animals. A singular defect required a singular substitute.”
As some of the monkey tribe seem to unite the brute to the
human species, in the great chain of creation, so the bat forms the
link between birds and beasts. Naturalists have disputed to which
class they belong. Pliny and the ancients place them among the
feathered race: the moderns, with greater propriety, arrange them
with quadrupeds. Like a bird they have wings, and the power of
flying; unlike the oviparous tribes, they bring forth their young
alive, and suckle them; the mouth is furnished with very sharp
teeth, and shaped lke that of a fox.
The most disagreeable inhabitants of this verdant caravansary
are snakes, which in great variety dwell among the branches ; some
malignant, others innocuous. ‘The monkeys destroy a number of
248
these reptiles ; sufficient still remain to cause anxiety in a sojourner
before his slumbering siesta, or nightly repose; yet it is extraordi-
nary how few accidents happen from venomous creatures in India,
where the natives in travelling are accustomed only to spread a
mat, or cotton carpet, on the earth when they sleep. I have occa-
sionally mentioned circumstances irreconcileable to Europeans,
constantly occurring among the Hindoos. [ insert another anec-
dote respecting the bite of a serpent, and the consequences which
took place at Baroche the year before I made this excursion; I
shall only affirm that my relation is an unembellished matter of
fact, from which I do not pretend to draw any conclusion.
At Baroche I was intimate with a Banian named Lullabhy, the
richest man in the city, and of great influence in the purgunna.
He was universally believed to possess the power of curing the bite
of venomous serpents, by a knowledge peculiar to himself, which
he never imparted to another. By this art he certainly recovered
many natives from a desperate state, after being wounded by the
cobra-di-capello, and the scarlet snake of Cubbeer-Burr, without
touching the patient or prescribing any thing inwardly. The
talent of Lullabhy seemed to have no affinity with that of the
ancient Psylli, or the modern snake-charmers, but probably was
not unlike the science professed by Mesmer or Dr. de Mainoduc;
be that as it may, his fame for effecting these cures was every
where esiablished. Mr. Perrott, then second in council, and some
other of the civil servants at Baroche, were satisfied with a cure of
which they had been frequent witnesses.
Of all the Europeans I was acquainted with in India, Mr.
Robert Gambier, at that time chief of Baroche, was perhaps the
249
most incredulous respecting talismans, charms, divinations, and
preternatural pretensions of the brahmins. His opinion of Lulla-
bhy’s talent was publicly known; a circumstance in his own gar-
den now afforded a fair oppertunity of detecting its fallacy. One
of the under-gardeners working between the pavilions was bit by
a cobra-di-capello, and pronounced to be in danger. Mr. Gambier
was then holding a council in an upper pavilion, and, at the desire
of Mr. Perrott, immediately sent for Lullabhy, without informing
him of the accident, of which he remained ignorant until ushered
into the chief’s presence. ‘The gardener was lying on a slight bed
of coir-rope, in a veranda adjoining the council-room. Being
asked if he could effect a cure, Lullabhy modestly replied, that by
God’s blessing he trusted he should succeed. ‘The poor wretch
was at this time in great agony, and delirious ; he afterwards be-
came torpid and speechless; still Lullabhy was not permitted to
commence his operation. The members of council anxiously waited
the chief’s permission, especially when Lullabby asserted that any
further loss of time would render it too late. Mr. Gambier examined
the man’s pulse by a stop-watch, and when convinced his dissolu-
tion was inevitably approaching, he allowed Lullabhy to exert his
influence. After a short silent prayer, Lullabhy, in presence of
all the company, waved his catarra, or short dagger, over the bed
of the expiring man, without touching him. The patient continued
for some time motionless; in half an hour his heart appeared to
beat, circulation quickened ; within the hour he moved his limbs
and recovered his senses. At the expiration of the third hour Lul-
labhy had effected the cure. The man was sent home to his family,
and in a few days recovered from the weakness occasioned by con-
VOL. ILl. 2K
250
vulsive paroxysms, which probably would neither have been so
severe or of such long continuance, had the counteracting power
been sooner applied.
Lullabhy was not only the principal zemindar of Baroche, but
one of the most opulent men in Guzerat. It is unnecessary on
this occasion to investigate his character as a zemindar, among the
Patels and Ryots, or to inquire how he accumulated his wealth.
I have stated the conduct of zemindars in my own purgunnas ;
and as the Asiatics view the nefarious transactions in the revenue
department differently from a conscientious Englishman, I shall be
silent on that subject. As a charitable man, this wealthy Banian
appeared very conspicuous; he daily appropriated a considerable
sum of money to alms-giving and relieving persons in distress ; no
mendicant was dismissed from his gate without a measure of rice,
or a mess of vegetable pottage mingled with meal. In time of
dearth he distributed grain throughout the villages in the Baroche
district ; nor was his bounty confined to those of the Hindoo reli-
gion. He repaired public tanks and choultries for travellers, dug
several common wells, and constructed a bowree, or large well, in
the Baroche suburbs, with steps leading down to the water, all of
hewn stone, in a very handsome style of architecture. A marble
tablet placed over the fountain of this noble reservoir, contains a
short inscription more expressive and beautiful in the Persian Jan-
guage than can be given in an English translation.
“© The bounties of Lullabhy are ever flowing.”
About this time Lullabhy celebrated a splendid wedding for
his son, a boy under five years of age, and soon after married his
only daughter, a year younger than her brother, to a child of a
251
suitable age, in a respectable family of the same caste. The feasts
and entertainments to his friends and acquaintance of all descrip-
tions continued many days, parading every night by torch-light,
through the principal streets of the city, with state horses, palan-
quins, musicians, dancing-girls, and every display of eastern mag-
nificence, in which the infant brides and bridegrooms, covered with
jewels and wreaths of flowers, made a splendid appearance; the
former in palanquins, the latter on led horses. These nocturnal
processions, illuminated by many hundred massauls, or torches,
illustrate the parable of the ten virgins, as each torch-bearer carries
a lighted flambeau in one hand and a brass vessel containing oil to
feed the flame in the other. Lullabhy’s presents on this occasion
were extensive and valuable, considerably exceeding a Jac of ru-
pees, upwards of twelve thousand pounds sterling.
Not long after Lullabhy’s daughter died ; being a man of such
high respectability, all those who had partaken of his festivity now
sent messages of condolence. I paid him that mark of attention,
not merely as a ceremony, but because I felt sincerely for his loss.
The religious rites and faniily customs on the death of relations are
piously and strictly attended to by all castes of Hindoos. When
the days of mourning were accomplished, I was surprised by a
much earlier visit from Lullabhy than I expected. | On alighting
from his hackaree I received him as a person under affliction, and
cautiously avoided saying any thing to awaken his parental feel-
ings. He led to the subject himself, and, with a smile of resigna-
tion if not of cheerfulness, told me as it was the will of Gop to de-
prive him of his child, he had the greatest consolation which a
father could enjoy on such an event, that of seeing her previously
Jt
2
es
married; had the nuptial rite not taken place, her death would
indeed have plunged him into deep affliction.
Natural affection must be nearly the same in all climates and
countries, but the numerous and prolonged ceremonies required on
the death of a Hindoo seem in some measure to supersede and
alleviate the sorrow, which might otherwise take deeper root in
the filial or parental breast. Mourners are hired at the obsequies
of Hindoos and Mahomedans, as they were in ancient days. It
appears from a passage in the prophet Amos, that this sort of
mourning and lamentation was a kind of art among the Jews:
“¢ wailing shall be in the streets, and they shall call such as are
skilful of Jamentation to wailing.”
From Cubbeer- Burr we continued our route for ten miles along
the banks of the Nerbudda to Corall, a small town, which gives its
name to an inconsiderable district, then belonging to the company,
producing a revenue of forty thousand rupees. The little capital,
situated on the bank of the river, contains some tolerable houses, a
few Hindoo tempies, and a gurry, or fortress, of no great strength.
Some of the villages are large and populous, the country generally
well cultivated, producing abundant crops, similar to those de-
scribed in the Dhuboy districts.
Our next stage was only nine miles from Corall, to Ranghur, a
small compact fortress on a lofty bank of the Nerbudda, in a com-
manding situation, where I had a delightful summer apartment
overlooking the rural plains and woody hills on the south side of
the river. We passed a few villages belonging to the Broderah
purgunna, and on approaching Ranghur entered an extensive plain
covered with baubul trees, a beautiful species of mimosa, produc-
253
ing gum-arabic, and affording cover to immense herds of antelopes.
This spot forming a part of my district under Dhuboy, I was
well supplied with venison and other game. A little powder and
ball procured me an antelope, and for a rupee I could at any time
purchase a deer, with two or three pea-fowl. For the more certain
destruction of antelopes and deer in that country, the sportsman
covers himself with a moveable arbour of green boughs; which
effectually concealing him from the unsuspecting animals, they
become an easy prey. ‘The peacocks, doves, and green pigeons
found near the Guzerat villages, are nearly as tame as poultry in a
farm yard.
It is unnecessary to particularise different stages and encamp-
ments on this tour: we travelled with two sets of tents and ser-
vants; by which means, without a deprivation of comfort at one
station, we found every necessary prepared for us on arriving at
the next. ‘Throughout this excursion we generally met with mango,
tamarind, or banian-trees, on the banks of -rivers, the margin of
a lake, or near a public well: water being the first consideration
for the cattle and attendants necessary in a country where furni-
ture, beds, and every useful article must be carried with us. Hay,
fire-wood, milk, butter, and lamp-oil, are supplied gratis to most
travellers, according te the custem of Guzerat; and in that respect
we found very little difference whether travelling in the English
purgunnas, or the dominions of a foreign prince.
Reposing under contiguous trees, we generally saw yogees,
gosannees, Mahomedan dervises, and other religious mendicants,
who travel over Hindostan; and often met with large caravans of
banjarrees, or vanjarrahs, a set of merchants, who do not belong
Q54
to any particular country; but live in tents, and unite together for
mutual comfort and safety, in the transportation of their merchan-
dise. Each corps is governed by its own laws and regulations.
These people travel from interior towns to the sea coast, with
caravans of oxen, sometimes consisting of several thousand, laden
with corn, oil, and manufactured goods of cotton and silk. They
return with raw cotton, spices, woollen cloths, iron, copper, and
other articles imported from Europe, and distant parts of Alia: the
greatest number are laden with salt, which finds a ready sale in
every habitable spot, from the sea to the summit of the Ghaut-
mountains.
The vanjarrahs from distant countries seldom make more than
one annual journey to commute their merchandize at the sea-
ports; travelling with their wives and children in the patriarchal
style, they seem a happy set of people, particularly at their meals.
A hundred fires are often blazing together in their camp, where
the women prepare curry, pilaw, or some savoury dish, to eat
with the rice and dholl, which constitutes their principal food.
Some of these merchants travel fifteen hundred or two thousand
miles during the fair season; and, as they make only one journey,
they contrive to give it every possible advantage. For this pur-
pose each bullock carries a double load, which they effect in this
manner: moving on one stage with their loaded oxen, wives and
children, they fix upon a shady spot, to unload the cattle; leay-
ing the family and merchandize under the care of a guard, they
drive back the empty oxen for a second load; which is brought
forwards, and deposited in their tents. The cattle having rested,
move on to the next station, with the first packages; returning
255
empty, they proceed again with the second load, and thus continue
a trading journey, throughout the whole fair season. The van-
jarrahs are protected by all governments, pay the stated duties at
the frontier passes, and are never molested. For further security,
a bhaut generally accompanies the caravan; the bhauts or chur-
rons, are a caste feared and respected by all the Hindoo tribes;
an old woman of that description is a sufficient protection for a
whole caravan. If plundered, or ill treated, without reparation,
either the protecting bhaut, or one of the tribe, sheds his blood in
presence of the aggressors; a dreadful deed, supposed to be al-
ways followed by divine vengeance. The vanjarrahs are likewise
followed by conjurors, astrologers, jugglers, musicians, dancing=
bears, dancing-snakes, monkeys, and various entertainments; they
gain a livelihood by what they receive in the camp, or pick up in
ihe towns and villages through which they pass.
The palanquin-bearers in India, are also a happy people. I
had the same set in Guzerat for many years. During a long
journey, which they generally contrive to pass very cheerfully, on
reaching their station in the evening, whether under a tree, a choul-
trie, or a shed, one immediately lights a fire, and cleans the cook-
ing utensils; another prepares the supper; the rest champoe each
other, or lie down to repose. A travelling set of bearers never
consists of fewer than eight; sometimes more; and in our party,
where each gentleman had his own set of bearers, they made a
considerable number. To prevent their falling asleep before the
rice and curry is ready, the wittiest man in the company com-
mences a story, similar to those in the Arabian Nights Entertain-
ments, which always gains attention and affords amusement.
250
These in a humble degree resemble the professed story-tellers
who form part of the establishment in an oriental court.
Between Ranghur and Zinore, I stopped with one of our party
under a friendly banian-tree, near a tank, to refresh the bearers:
a young and graceful Hindoo woman passed us in her way to a
temple on the opposite side of the lake. Concluding she had gone
thither on some religious visit, we took no further notice; but in
Jess than half an hour she returned, carrying a bundle on her arm
with such anxious care as arrested our attention. Having nothing
of the kind when she first passed us, we inquired after the contents :
smiling at the question, and removing the drapery, she shewed us
a fine infant, of which she had just delivered herself at the water-
side, its birth having unexpectedly happened while walking to her
own village at no great distance, whither she then proceeded.
The whole transaction was begun and finished within the space of
half an hour.
The book of Exodus implies something of this kind in a com-
parison between the Hebrew and the Egyptian women. Lady
Wortley Montague makes similar observations on the Turkish, and
Brydone on the Sicilian females. But I should not have ventured
to relate the Guzerat anecdote, had not Dr. Fryer, a professional
man, made a similar remark. ‘“ ‘The Gentoo women, at their
*‘ Jabours, seldom call midwives: it is a profession only in esteem
“ among the rich and lazy ; the poorer, while they are labouring or
“ planting, go aside, deliver themselves, wash the child, lay it in
« a clout, and return to work again.”
Had this woman belonged to any of the unnatural tribes of
Guzerat, who practise female infanticide; or had she been a
257
young widow devoted to celibacy, whom the birth of her child
would have doomed to infamy and loss of caste, she might here
have disposed of it as she thought proper, without any human
witness of the transaction, and subject to no punishment but the
remorse of her own conscience: fortunately she was the wife of a
peasant, and became the happy mother of a fine infant.
The distance from Ranghur to Zinore is about eleven miles,
through a populous, well-cultivated country, at that time under
my care. From the town you descend the steep bank of the Ner-
budda by more than a hundred broad steps of hewn stone, many
yards in extent. This river is there a narrow stream, meandering
through a lovely scene of woods, groves, villages, and cultivated
plains, bounded by picturesque hills and lofty mountains. Pur-
chas’s Pilgrims, two hundred years ago, describes Guzerat “as a
garden, where the traveller saw at once the goodliest spring and
harvest he had ever seen. Fields joining together, whereof one
was green as a meadow, the other yellow as gold, ready to be cut,
of wheat and rice. And all along goodly villages, full of trees,
yielding abundance of fruits.”
Soon after leaving Ranghur we came to the celebrated pass
at Bowa-peer, where the Mahratta armies ford the Nerbudda,
when rushing down from the Deccan mountains, on these lovely
plains like a people of old, fierce and strong, with a fire devour-
ing before them, and behind them a flame burning; the land
was like the garden of Eden before them, behind them a desolate
wilderness; and from them nothing should escape. Such a coun-
try to be so frequently subject to the cruel depredations I twice
witnessed within six years, is truly painful. Guzerat, either in
VOL. Til. 2 L
258
fertility or beauty, cannot easily be exceeded. ‘The tract round
the imperial city of Ahmedabad, and all that extensive cham-
paign watered by the Mihi and Sabermatty, is a perfect garden ;
its flat surface forming a variety from the inequalities of landscape
round Zinore. Hindostan, though not destitute of poets and
historians, cannot be styled classic ground; but had Homer,
Virgil, or Horace visited this ‘* Paradise of Nations,” they would
have caused it to vie with Greece and Italy. An oriental Baia
and Umbria would have courted their muse; and the vale of
Tempe would not have remained unrivalled. The gardens of
Alcinous, and the streams of Tiber and Clitumnus bear away the
palm of antiquity; in every other respect the royal retreats at
Ahmedabad, and the noble rivers of Guzerat, far surpass them.
Homer has exactly described the province of Guzerat,
«© Stern Winter smiles on that auspicious clime,
«¢ The fields are florid with unfading prime:
«© From the bleak pole no winds inclement blow,
«© Mould the round hail, or flake the fleecy snow,
‘« For there all products and all plants abound,
‘© Sprung from the fruitful genius of the ground ;
«© Fields waving high with heavy crops are seen,
«< And trees that flourish in eternal green:
«© Refreshing meads along the murmuring main,
«« And fountains streaming down the fruitful plain, Porr’s Opyssxy,
From Zinore we proceeded ten miles to Chandode, which is
esteemed by the Hindoos one of the most sacred spots in Guze-
rat; situated in a romantic part of the province, among deep
ravines and overhanging woods, on the banks of the Nerbudda;
259
a favourite retirement for that class of brahmins who spend their
lives in indolence, apathy, and a repetition of superstitious rites
and ceremonies, with which the generality of the Hindoos have
fortunately little connexion ; although the number of days appro-
priated to festivals and sacrifices for their respective deities, to
which the people allowed to worship at the temples are enjoined
observance, amount to nearly one third of the year. The Hindoo
religion has occupied so much of these volumes, that further dis-
cussion would be superfluous. Some queries were put to me bya
sensible friend, desirous of information regarding the recluse
brahmins in the sacred seminaries of Guzerat, which I shall not
withhold from those more capable of resolving them: a full deci-
sive answer would explain many difficuliies which now occur in
the brahminical ethics and religion.
Do the brahmins consider the universal Deity, and the sen-
tient, or conscious, principle in human nature, to be one and the
same Being?
If they do, under what name, or as what attribute of the
Deity, or result of sense, do they respect and consider him as
forming inherently a part of human nature? For instance,
whether as Brahma, Visnoo, or Siva? or as love, power, or intel-
ligence ?
Do the brahmins consider the essence, of which sentiment or
consciousness forms an inherent part, as it may constitute a part
or the whole of the Deity, and a part of human nature, as an
essence pervading the creation in all its parts and forms? For
instance, do they conjecture that stones or trees, or the elements,
260
in any of their forms and modifications, can have any portion,
however vague, of sensation and consciousness ?
Cun a human being, according to the brahminical ideas, ac-
cumulate within himself, or cause to have influence on his nature
the essence of the Deity surrounding him, by any operation of
thought, self-government, or amelioration of conduct? and, can
he lose, by a contrary conduct, or by any encouragement of vi-
cious passion within hima portion of the Deity he may be in pos-
session of, and be thus influenced the less by its proximity ?”
From my own knowledge I cannot explicitly answer these
questions; many passages in Craufurd’s sketches of the Hindoos,
elucidate them in a certain degree. ‘ Pythagoras, returning from
his eastern travels to Greece, taught the doctrine of the metempsy-
chosis, and the existence of a Supreme Being, by whom the uni-
verse was created, and by whose providence it is preserved. That
the souls of mankind are emanations of that Being. Socrates,
the wisest of the ancient philosophers, seems to have believed that
the soul existed before the body; and that death relieves it from
those seeming contraricties to which it is subject, by its union
with our material part. Plato (in conformity to the opinions of
the learned Hindoos) asserted, that God infused into matter a
poruon of his divine spirit, which animates and moves it: that
mankind have two souls, of separate and different natures; the one
corrupuible, the other immortal: that the latter is a portion of
the divine spirit; that the mortal soul ceases to exist with the life
of the body; but the divine soul, no longer clogged by its union
with matler, continues its existence, either in a state of happiness
261
or punishment; that the souls of the virtuous return, after death,
into the source from whence they flowed; while the souls of the
wicked, after being for a certain time confined to a place destined
for their reception, are sent back to earth to animate other bodies.
Aristotle supposed the souls of mankind to be portions, or emana-
tions, of the Divine Spirit; which, at death, quit the body, and,
like a drop of water falling into the ocean, are absorbed into
the divinity. Zeno, the founder of the stoic sect, taught that
throughout nature there are two eternal qualities; the one active,
the other passive: that the former is a pure and subi ether,
the Divine Spirit; and that the latter is in itself entirely inert
until united with the active principle. That the Divine Spirit,
acting upon matter, produced fire, air, water, and earth: that the
Divine Spirit is the efficient principle, and that all nature is moved
and conducted by it. He believed also that the soul of man, be-
ing a portion of the Universal Soul, returns, after death, to its first
source. ‘The opinion of the soul being an emanation of the
Divinity, which is believed by the Hindoos, and was professed by
the Greeks, seems likewise to have been adopted by the early
Christians. Macrobius observes, Animarum originem manare de
celo, inter recté philosophantes indubitate constant esse fidei.
Saint Justin says, the soul is incorruptible, because it emanates from
God; and his disciple, 'Tatianus the Assyrian, observes, that man
having received a portion of the Divinity is immortal as God is.”
Such was the system of the ancient philosophers, Pythago-
reans, brachmans, and some sects of Christians. In the sacred
volumes of the Hindoos are these assertions: “ Know that every
thing which is produced in nature, results from the union of
262
Keshtra and Keshtragna, matter and spirit. As the all-moving
Akash (ether) from the minuteness of its parts, passeth every
where unaffected, even so the omnipotent spirit remaineth in the
body unaffected. ‘The soul’is not a thing of which a man may
say, it hath been, or is about to be, or is to be hereafter; for it is
a thing without birth, constant and eternal, and is not to be de-
stroyed. It is even a portion of myself, that in this world is
the Universal Spirit of all things. I am the Creator of all things,
and all things proceed from me. I am the soul, which is in the
bodies of all things.”
The last text seems to convey an answer to the questions of
my ingenious friend, more clear and satisfactory than it is in my
power to offer, either from experience, or any other authority.
On leaving Chandode, we reluctantly quitted the beauties of the
Nerbudda, on whose banks we had hitherto chiefly travelled. A
stage of ten miles from the sacred groves and seminaries of Chan-
dode, brought us to Dhuboy, where I had the pleasure of enter-
taining my friends a few days in the durbar; from whence we
made excursions to Bhaderpoor, and other places within my
jurisdiction, before we proceeded northwards to Brodera or Ba-
roda, the capital of Futty Sihng. It was gratifying to observe
how much the population, industry, and commerce of the com-
pany’s districts were improved by the security, protection, and
encouragement of the English government; the standard of liberty
had then been flying three years on the Gate of Diamonds at
Dhuboy; when that noble flag was first displayed, the surround-
ing country exhibited a scene of poverty, wretchedness, and de-
spair; in villages destroyed and burnt by contending armies;
263
cattle killed or driven away; peasants emigrated, or compelled to
join the plundering hosts like beasts of burden. This dreadful
system had been so frequently repeated, that when I took charge
of the Dhuboy purgunnas, no language can describe their deplo-
rable state; and a few months afterwards, when surrounded by
the Mahratta army, I have from the ramparts beheld upwards
of twenty villages in flames at the same time. ‘The first female in
Europe, when princess Charlotte of Mecklenburgh Strelitz, pathe-
tically described a similar scene, in a letter to Frederick the Great,
king of Prussia, written when that amiable princess was not six-
teen years of age. It ought to be transcribed in letters of gold,
and with a set of Callot’s miseries of war, occupy a conspicuous
place in the cabinet of every sovereign and prime minister in the
civilized world!
«© T am at a loss whether I shall congratulate or condole
with your majesty, on your late victory, since the same success that
has covered you with laurels, has overspread the country of Meck-
lenburgh with desolation. I know, Sire, that it seems unbecom-
ing my sex, in this age of vicious refinement, to feel for one’s
country, to lament the horrors of war, or wish for the return of
peace. I know you may think it more properly my province to
study the arts of pleasing, or to turn my thoughts to subjects of a
more domestic nature: but, however unbecoming it may be in
me, I cannot resist the desire of interceding for this unhappy
people. It was but a very few years ago that this territory wore
the most pleasing appearance; the country was cultivated, the
peasant looked cheerful, and the towns abounded with riches and
festivity. What an alteration at present from such a charming
204
scene! I am not expert at description, nor can my fancy add any
horrors to the picture. But surely even conquerors themselves
would weep at the hideous prospect now before me. ‘The whole
country, my dear country, lies one frightful waste, presenting only
objects to excite terror, pity, and despair. ‘The business of the
husbandman and the shepherd are quite discontinued; the hus-
bandman and the shepherd are become soldiers themselves, and
help to-ravage the soil they formerly occupied. The towns are
only inhabited by old men, women, and children; perhaps here
and there a warrior, by wounds or loss of limbs, rendered unfit for
service, left at his door; his little children hang round him, ask
an history of every wound, and grow themselves soldiers before
they find strength for the field. But this were nothing, did we
not feel the alternate insolence of either army, as it happens to
advance or retreat. It is impossible to express the confusion
even those who call themselves friends create; even those from
whom we might expect redress, oppress us with new calamities.
From your justice, therefore, it is that we hope for relief; to you,
Sire, even children and women may complain, whose humanity
stoops to the meanest pelition, and whose power is capable of re-
; ae Poa,
pressing the greatest injustice.
Considering the incursions of the Gracias into my purgunnas,
and how much they had lately suffered by war, they were then
in a flourishing condition. Several occurrences in this journey,
nouiced by the collector-general, and the other collectors, tended
to improve the statement we had before transmitted to the Bom-
bay government, respecting the landed-property, cultivation,and
265
revenue of the English districts in Guzerat. They were com-
mitted to writing for that purpose, the unexpected cession of
Baroche and all its dependencies to Mhadajee Scindia, and the
Mabrattas, frustrated our plan. But as the Baroche purgunna,
and other considerable districts in Guzerat, once more happily
form a part of the British empire, I shall insert a brief recapitu-
lation of the present state of landed property in India, from an
excellent work lately published, which states that “ the country
is divided into large estates; some of them equal in extent to the
county of York. All landed property belongs to the govern-
ment, which lets the district to a great renter, or zemindar. This
tenant divides his estate into shares, which again are let to inferior
renters, through several gradations under different names; so that
before the land is given to the peasant it goes through several
hands: some smalls pots are possessed in perpetuity by persons hold-
ing a tenure something analogous to our perpetual fee-farm renis
in Europe. Thus we see that in Asia there is no class of men
which answers to our landed interest. The zemindars, as they
first hold one district and then another, may be rather considered as
traders in produce, and usurers to the cultivator, and thus may be
more properly deemed a part of the monied interest; of course
they have no local attachment, nor any regard for the peasantry.
This system may well accord with the despotic governments of
Asia, but cannot be at all necessary to the support of an European
power established in a country whose genius dictates milder in-
stitutions.
“Tf these immense tracts were divided into smaller estates,
forming a gradation down to the peasant, who possesses a few
VOL, III. 2M
266
acres of land, the result would be a greater security of property,
and superior encouragement to industry; an increase of people,
and the clearing immense tracts of waste land, which now cover
the half-desolated country of Bengal.
“As our European system of landed tenure is unknown in
Asia, and inasmuch as it is highly favourable to the prosperity of
the people, so it would be opposite to the principle of public re-
venue in India, where the revenue is the rent of land. When
once mankind had felt the good effects of this policy, it would be
to their interest that it should be durable; hence would arise a
dread of again being under the dominion of a native power. To
say that it would make them independent enough to enable them
to raise the hand of rebellion against us, would testify ignorance
of the temper and genius of the people. It would also imply
that the servants of the Company would not know how to govern
the whole community by balancing the different orders of society
against each other. ‘The increase of confidence towards the govern-
ment which such a measure would cause, must render the accumu-
lation of wealth and the establishment of a funded property more
easy, and create a fresh ue on the fidelity of the subject. It must
animate him by every motive of interest, in the defence of a
government on which his prosperity and happiness depended.
To this system it is that Great Britain owes its stability in the
midst of the revolutions which have convulsed all Europe. Man
is in many respects the same under every climate, and the mo-
tive of personal interest is certainly the surest pledge of his
fidelity.
“In a country where the great body of the people are poor
267
husbandmen and artificers, and where the rich have no fixed or
landed interest, little support can be expected from them; parti-
cularly when they are under the dominion of strangers, in whose
preservation they can have no personal interest. Thus we see
that it is in our power to prolong the duration of our Indian em-
pire to a very distant period, if we bave but wisdom and firmness
to see things as they really are, and acquire clear and distinct ideas
on them; and at last when our existence as a great and powerful
people shall be traced only in the page of history, posterity will
attribute to us the glory of having wrought a change highly im-
portant to the prosperity of mankind, and to the foundation of
civil government, in a region where degrading despotism had
oppressed the natives, and arrested all improvement in society.”
Leckie.
From Dhuboy we proceeded to Brodera, a city twenty miles
to the north-west. About mid-way we crossed the river Dalder,
then almost dry; but in the rainy season it is deep and rapid.
The country was fertile and well cultivated, but presenied neituer
hills nor uplands, to form the variety we had been accustomed
to near the Nerbudda. ‘There is indeed one exception on the
right of this extensive plain where the mountain of Powaghur
rears its majestic head, and gives an unusual grandeur to the land-
scape; it stands entirely unconnected, with a steep, bold, and
rocky ascent on all sides. ‘This extraordinary mountain appears
considerably higher than the '‘Table-land at the Cape of Good
Hope; but resembles it in other respects. On the summit is a
strong fortress, belonging to Mhadajee Scindia, a Mahratta chief-
tain, difficult of access, and deemed impregnable.
268
Brodera, the capital of the Guicawar domain in Guzerat, is
situated in the latitude of 22° 15’ 30” north, and 73° 11’ east longi-
tude. It then belonged to Futty Sihng, head of the Guicawars,
but had been formerly in the possession of the Moguls, to whom
it is indebted for all its grandeur; the Mahrattas having neither
taste nor desire of improvement. ‘The fortifications, like most
others in this part of India, consist of slight walls, with towers at
irregular distances, and several double gates. ‘The town is inter-
sected by two spacious streets, dividing it into four equal parts;
meeting in the centre at a market place, containing a square
pavilion, with three bold arches on each side, and a flat roof,
adorned, with seats and fountains. ‘This is a Mogul building, as
is every thing else that has the smallest claim to grandeur or ele-
gance. The Mahratta structures are mean and shabby, none
more so than the durbar, then lately finished by Futty Sihng;
which resembles most modern Hindoo palaces, in the want of
taste and proportion in architecture, and elegance in the interior
decoration. Many Indian princes, Hindoos and Mahomedans,
as also the wealthy nobles have a favourite upper chamber, with
walls and cieling covered with mirrors of every size and shape; in
the centre is a sofa, or a swinging bed, suspended from the roof,
adorned with wreathes of mogrees, and cooled with rose-water.
Here the voluptuous Indian retires to smoke his hookah, or waste
his time with a favourite from the haram. ‘This apartment is
sometimes decorated with indelicate paintings, in a wretched style,
suited to their depraved appetites: the orrentals im high life are
generally men of debauched morals and vitiated taste, who have
no idea of the pure and tender passion of love:
269
“¢ Nought do they know of those sweet graceful acts,
“© Those thousand decencies, that daily flow
‘© From female words and actions ; mixt with love,
«* And sweet compliance.”
In eastern harams the heart has little share in the tender passion.
Asiatic love, devoid of sentiment, means only sensuality; its
elegant refinements and chaste endearments are unknown. From
the confined education and retired habits of female life in India,
the women have no idea of intellectual enjoyment; their ordinary
pursuils are trifling, their amusements childish. ‘To have children,
fine clothes, and abundance of ornaments, seem to be the grand
objects of their wishes.
The Hindoo women are fond of frequenting their temples,
and performing the enjoined sacrifices: the Mahomedan females
seldom attend public worship; this by no means implies that
they do not pray at home: nor does the Koran, as many imagine,
inculcate the doctrine that women have no souls; neither does it,
as alleged, deem them incapable of enjoying a situation in the
voluptuous paradise of the Arabian prophet. On the contrary,
there are many passages in the Koran, which give them an equal
litle to that happiness, as the other sex: these are explicit.
“© Whosoever doeth good, whether he be male or female, and is
*¢ 4 true believer, shall be admitted into Paradise. On a certain
‘‘ day, thou shalt see the true believers, of both sexes; their light
‘“‘ shall run before them, and on their right hands; and it shall
“be said unto them, good tidings unto you this day; gardens
“ through which rivers flow, ye shall remain therein for ever.”
The remains of Mahomedan mosques and splendid tombs,
270
embosomed in the Brodera groves, add a sombre beauty to the
scenery near the capital. ‘They contain many superb mauso-
leums to the memory of wealthy Moguls, and humbler tombs,
or graves of turf, for the inferior classes. In these cemeteries
are displayed the amiable propensities of the female character:
to these consecrated spots the Mahomedan matrons repair, at
stated anniversaries ‘ with fairest flowers to sweeten the sad grave.”
The grand tombs are often splendidly illuminated; but the
meanest heap of turf has its visitors to chant a requiem, light a
little lamp, suspend a garland, or strew a rose, as an affectionate
tribute to departed love, or separated friendship.
The funeral ceremonies of the Mahomedans in Guzerat, and
other parts of India, resemble those in Turkey, Persia, and Arabia.
Widows and matrons, like the ancient Prefice, are hired to
weep and wail, and beat upon their breast with loud lamen-
tations.
Lryles de wAyeas, npadiyy yvimans wudw. Hon. Opys,
«*« Smiting upon his breast, he began to chide his heart.”
This was practised, not only amongst the Greeks, but adopted
by the Jews and many other nations. The howling and lamen-
tation, on such occasions, by the vociferous females in the suburbs
of Baroche, frequently reached to Vezelpoor, and disturbed the
tranquillity of our retreat. Itis to these noisy exclamations, rather
than to the dignified and affecting effusions of silent sorrow, to
which Lucan alludes. “ With hair dishevelled, and smitten breast,
*Lwas thus she spoke her grief.”
«« Effusas laniata comas, concussaque pectus
«« Verberibus crebris, ———. sic meesta_profatur.””
O71
Many Mahomedans reside in the smaller towns and villages
of Guzerat: they engage but little in agriculture or manufactures,
leaving the operations of the loom, and the toil of husbandry to
the more patient and laborious Hindoos: commerce and war
form the principal pursuits of the Mussulmans.
In the environs of Brodera are some very expensive bowrees,
or wells, with grand flights of steps descending to the water,
through rows of stone pillars and pilasters; these noble reservoirs
are generally charitable donations from the rich and great, both
Hindoos and Mahomedans. The largest of the Brodera wells is
a magnificent work, with the following inscription over the portal,
in the Persian character; of which I insert the translation, as a
specimen of such dedications.
IN THE NAME-OF ALLA!
THE GOD OF MERCY AND BENEFICENCE!
GOD IS ONE!
AND THE GOD WHO SENT MAHOMET INTO THE WORLD.
Jaffer Khan Ben Vazalmool, viceroy of Guzerat, was great,
successful, and mighty in battle. Brodera was under his com-
mand; he was an officer high in rank above all officers, and dig-
nified, by the king his master, with the most honourable titles.
By his favour, Soliman his chief minister was appoimted governor
of Brodera; where, by the blessing of Alla, he accumulated
great riches, and employed them in works of charity and_bene-
ficence. By him, this work of beauty, strength, and admiration,
was, by the Divine permission, completed on the first day of the
month Razeb, in the 807th year of the Hejira.
272
The steps to Soliman’s well at Brodera, were truly grand;
in the meeting between Eliezer and Rebecca, at the well in
Mesopotamia, it is particularly mentioned that Rebecca went
down to the well to draw water; from whence, after having filled
her pitcher, she came up, possibly by one of these flights of steps.
Perhaps also the ear-ring was the same as that which is now worn
on the nose by the Hindoo women; for it is expressly said in
mentioning the ornaments and jewels, provided for the occasion,
that Eliezer put the ear-ring (singular) upon the damsel’s
face.
The water of Soliman’s well is reckoned extremely pure, and
is much sought after. When the oriental princes and great men
travel, they generally have the water which they are accustomed
to drink carried with them, either in earthen jars, or leather
vessels, called pacauleys. This is a wholesome custom, as the
variety of water on a journey is the cause of many disorders,
especially to those who neither mingle it with wine, nor drink
any other liquor. Aurungzebe carried it with him from Delhi to
Cachemire. The opulent Hindoo travels with the water of the
Ganges; the ancient kings of Parthia were accompanied by the
water of the Choaspes. David, when surrounded by the Philis-
tine army, longed to taste of the water from the well at Bethlehem,
his native place: three mighty men of valour brake through the
Philistine host, and brought him the water.
Near Brodera is a stone bridge over the river Biswamintree,
consisting of two ranges of arches, over each other. I do not
mention this construction as being curious, or elegant in its archi-
tecture, but as the only bridge I ever saw in India. In Guzerat
oye Mis hie ind “ahve ite pis
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the rivers are generally crossed in ferry-boats, or the traveller con-
tinues his journey along the banks to the nearest ford. During
the rainy season, when the rivers swell suddenly, and run with
amazing velocity, [ have been obliged to cross them on a light
platform, fixed on empty earthen pots, dragged over by ropes.
This is sometiines a dangerous experiment, especially when any of
the pots break.
Brodera is abundantly and cheaply supplied with excellent
provisions ; with mutton, beef, and kid, at a penny per pound ; or
a whole fat lamb or kid for fifteen pence; poultry is not bred
much, except near the English settlemen's in Guzerat; but deer,
hares, partridges, quails, and water-fowl, are extremely cheap and
plentiful. Compared with the price of provisions at Bombay,
these were uncommonly low, and yet they were extravagant to
the cost of similar articles in the northern parts of the Bengal pro-
vinces, and some districts through which General Goddard’s army
marched in their route to Surat. ‘The officers commanding the
Bengal battalions of sepoys, then stationed at Brodera, informed
me they had in those countries purchased a fine ox for three ru-
pees; six sheep, or as many fat lambs, for one rupee; and five
dozen of fowls at the same price; wild hogs, deer, and hares were
extremely abundant; flamingos, wild ducks, and feathered game
still more so. In plentiful seasons every kind of Indian grain was
procurable by the poorest peasants ; they could buy upwards of
three hundred pounds weight of rice for a rupee ; juarree, bahjeree,
and inferior grain proportionably cheaper.
In such a country none can complain of poverty; and through-
out the province of Guzerat the general wants are few, compared
N
i)
VOL. III.
cS)
74
with those of the natives in colder climates, particularly in houses,
fuel, and raiment. Give a poor Hindoo his cocoa-nut hubble-
bubble, or smoking machine; a shady tree, near a tank for his
beverage and ablutions: and a village bazar to purchase a little
rice and tobacco, and he performs a long journey perfectly con-
tented. Poor indeed must be the spot which cannot supply him
with those necessaries ; I never met with any so desolate in the
course of my travels. For in Hindostan are no ruthless deserts or
pathless plains, common in Persia and Arabia; those arid tracts
which Buffon so admirably describes in a few words: * Qu’on se
figure un pays sans verdure, et sans eau; un soleil brulant, un ciel
toujours sec, des plaines sablaneuse, des montagnes encore plus
arides, sur les quelles Yoeil se tent, et le regard se perd, sans pou-
voir s’arreter sur aucun objet vivant.”
If I were to point out the most beautiful part of India I ever
saw, I should fix upon the province of Guzerat. If I were to de-
cide upon the most delightful part of that province, I should with-
out hesitation prefer the purgunnas of Brodera and Neriad. The
crops in the other districts may be equal in variety and abun-
dance, but the number of trees which adorn the roads, the rich-
ness of the mango topes round the villages, the size and ver-
dure of the tamarind trees, clothe the country with uncommon
beauty, such indeed as Inever saw to so great an extent in any
other part of the globe. ‘There is, besides, a voluptuous stillness,
if | may use the expression, in an Indian landscape, a serenity in
the atmosphere, and a quietness in the road during a morning
walk, or evening ride in the cool season, not generally known in
Europe. I am almost tempted to say, that the lotos-covered lakes,
‘LCC
Q75
and their overshadowing banian-trees, have a more cheerful and
brilliant appearance than in the surrounding districts: the sweet
variety of the red, white, and blue lotos, gently agitated by the
breeze, or moved by the spotted halcyon alighting on the stalks,
with the rails and water-hens lightly running over the foliage, are
altogether lovely. Our tents were pitched in one of these delight-
ful situations on the margin of a lake, about a-mile from the walls
of Brodera.
Ido not know whether the seed of the lotos is eaten, or put to
any other use in India, nor can I ascertain the variety of these
plants in different parts. Eustathius says there are many kinds
of lotos: he thinks Homer speaks of it as an herb, for he calls it
dive edop; and adds, that there is an Egyptran lotos, which Herodo-
tus affirms grows abundantly in the Nile, resenbling a lily; the
Egyptians take out the pulp or seed, dry it in the sun, and bake
it as bread: this I think cannot be any of the class in Hindostan.
Atheneeus, in his Deipnosophist, quotes a description of the Ly-
bian lotos, from Polybius, which was used as food by the natives ;
but that also differs very much from the lily of the Nile, or the
nymphea of Hindostan. Did any of the harmless Hindoos eat
the seed or fruit of this plant, as they convert its leaves into
dishes and plates at their own vegetable meals, they would exactly
answer Homer’s description of the innocent lotophagi.
«* At length we touch’d, by storms and tempests tost,
«¢ The land of Lotos, and the flowery coast ;
«© We climb’d the beach, and springs of water found,
«© Then spread our frugal banquet on the ground :
«© The people there are kind to foreign guest,
«« They eat, they drink, and nature gives the feast ;
276
«« The trees around them all their food produce,
«© Lotos the name ; divine nectareous juice !
“ (Thence call’d lotophagi) which whoso tastes,
‘« Insatiate riots in the sweet repasts.”’ Opyssey
Three valuable articles might be cultivated in Guzerat to a
much greater extent, which would yield an ample profit, if the
speculation did not interfere with the West India trade to Eng-
land; these are the sugar-cane, tobacco, and indigo; the luxuri-
ance of these productions, when planted in a congenial soil, indi-
cates the source of wealth that would accrue to the cultivator on a
larger scale, without encroaching on the quota of land set apart
for the necessary supply of corn, oil, and pulse of various kinds.
Mulberries of three different sorts flourish in the Guzerat gardens ;
the small red, the white, and a long curling kind, hanging in ap-
pearance like so many caterpillars. Hach of these kinds grow from
cullings without the smallest trouble; they only require to be
stuck in the ground in the rainy season, and take their chance
afterwards. ‘Thus silk in any quantity might be produced in vari-
ous purgunnas. Opium perhaps would not be so productive in all
places where the poppies would grow; nor is it desirable, from
the fatal purpose to which it is converted in most parts of India
and China. Hemp and flax would flourish in the northern dis-
tricts, and colton isa staple commodity of Guzerat.
The villages in the Brodera purgunna, like those of the adjacent
districts, are seldom more than two miles from each other. The
natives all live either in towns or villages; a single farm-house, or
even a separale cottage, is not often seen; incursions of wild
beasts, and in many tracts of wilder men, is a sufficient reason for
277
their dwelling near each other, within the village fence of mud
walls and milk-bush hedges. Bamboos, planted for that purpose,
form avery strong boundary. Cattle are never left out at night
in the village pastures.
It was dreadful to think that the inhabitants of this earthly
paradise groaned under the most oppressive despotism. Compared
with the government of the Brodera chieftain, a Mogul prince
appears a noble character; but even the latter loses much when
contrasted with the ancient Hindoo rajahs. Surrounded as_ they
were by wealth and splendor, there was something patriarchal in
their style of administration, which, by delegated authority, per-
vaded the most distant provinces. A retrospective view of orien-
tal history carries us to a time of great simplicity—to something
like the golden age of the poets, when virtuous princes sat on the
throne, and a religion unadulterated by modern brahminism, pre-
vailed throughout the empire. Ofsuch a climate, such a country,
and such a sovereign, it may be truly said, that * blessed of the
Lord was the land, for the precious things of heaven, the precious
things of the earth, and for the precious fruits brought forth by the
sun; for the chief things of the mountains, and the precious things
of the hills; for blessings which distil as the dew, and as showers
upon the grass! that he might eat the increase of his fields ; butter
of kine, milk of sheep, and kidneys of the wheat; that he might
suck honey out of the rock, and oil out of the flinty rock!”
Futty Sihng completely reversed this benevolent portrait of the
ancient Hindoo rajahs. He thought himself under a necessity of
paying attention to the English chief of Baroche, with several
members of his council, and suitable attendants, travelling through
278
his districts. No sooner were our tents pitched near the walls of
Brodera than he sent his chopdars, or heralds, with a friendly mes-
sage, accompanied with a present of fruit and sweetmeats, and re-
questing the honour of a visit at the durbar. We accepted his
invitation the same evening, and were amused as usual with danc-
ing-girls, music, betel, and sherbet, and received the customary
presents, but allina very unprincely style compared with the Per-
sian and Mogul entertainments at Cambay. The generality of
Hindoo princes, when contrasted with the highest class of Mussul-
mans, are mean and sordid; avarice and ambition unite in both ;
but the courteous behaviour and dignified politeness of the Mogul
are far more engaging than the unpolished manners, mingled with
the disagreeable pride of the Mahratta sirdar.
Futty Sihng was a remarkable instance of the blended charac-
teristics of pride, avarice, and a sordid disposition. As a prince
he had many names and titles; the principal were Futty Sihng
Row, Guicawar, Shamsheer Bahadur. As head of the Guicawar
family, that of Cow-keeper was most pre-eminent: the last appel-
Jation alludes to the prowess of a military chieftain. Futty, or
Futteh Sihng, implies the “ Horn of Victory.” The horn has al-
ways been a figurative expression in Asia for power and dignity.
David says to his enemies, “ Lift not up your horn on high”— of
himself, ‘© My horn shalt thou exalt like the horn of an unicorn;”
or rather the rhinoceros, it being a most offensive weapon in that
animal. In Abyssinia the horn, according to Bruce, is worn as an
ornament by the nobles and great men, and bound upon the fore-
head in the days of victory, preferment, and rejoicing; on which
occasions they are anointed with new, or sweet oil; a circum-
279
stance which David expressly unites with that of lifting up, or
erecting the horn. How far this visible horn might have added
to the princely appearance of Futty Sihng I cannot determine ;
without it, he certainly had no dignity, being short of stature, of a
dark complexion, and mean appearance. He was then forty years
of age, had been married to several wives, but had only one child,
betrothed a little time before to a young man of family in the
Deccan. Futty Sinng sent a chopdar to me at Dhuboy, with a
letter of invitation to the wedding, then celebrating at Brodera at
a great expense, and of long continuance. ‘The letter, as usual
from oriental princes, was wrilten on silver paper, flowered with
gold, with an additional sprinkling of saffron, enclosed under a
cover of gold brocade. The letter was accompanied by a bag of
crimson and gold keem-caub, filled with sweet-scented seeds, as a
mark of favour and good omen. For on these occasions the brah-
minical astrologers and soothsayers are always particularly con-
sulted.
For several reasons I declined accepting Futty Sihng’s invitation
to his daughter's wedding, especially on account of the presents to
be given and received on the occasion; for gifis at these oriental
visits are far from being always disinterested, or outward tokens of
friendship, especially at a Mahratta durbar; a return of equal, if
not superior value, is generally expected. In a late British embassy
to Mahi Rajah Doulut Rao Scindia, one of the great Mahratta
princes, after a polite reception and the etiquette usual at a first
public visit, the khiluts, or presents, were brought in, consisting of
eight trays for the ambassador, filled with shawls, muslins, tur-
bans, and brocades ; and one for each of the gentlemen who ac-
280
companied him, in which were a pair of shawls, a piece of brocade,
a piece of muslin, a turban, &c. The Mah Rajah then fastened
with his own hands a sipech, or ornament of emeralds upon the
ambassador's hat; one of the sirdars did the same by the other
gentlemen, after having first offered the jewel to be touched by the
soverecign’s hand. Ottar of roses, spices and betel were then dis-
tributed in the same manner by his highness to the ambassador, and
by one of his chiefs to the rest of the party. When they took leave,
a horse and an elephant, neither of them of much value, were waiting
without for the ambassador’s acceptance. ‘The visit was not re-
turned until ten days afterwards, in consequence of some disputes
having arisen respecting the number of presents to be given to the
Mah Rajah and his suite. One hundred and fifty were at first de-
manded, which were afterwards reduced to sicty-seven. This
species of arithmetic was so well understood at the mean and mer-
cenary court of the Brodera chieftain, that | pretended business,
and absented myself from the nuptials, where I understood every
thing was conducted with an ostentatious parsimony peculiar to
a Mahratta durbar: for the Mogul princes, as far as their declin-
ing fortunes admit, still preserve a degree of splendor, taste, and
generosity, unknown among modern Hindoo sovereigns, of whom
Futty Sihng was perhaps one of the meanest.
The wedding of Vazeer Ally, eldest son of Asuf-ud-Dowlah,
nabob of Oude, celebrated at Lucknow in 1795, was one of the
most magnificent in modern times. Its description by an eye-wit-
ness, forms a splendid contrast to the shabby proceedings at Bro-
dera, and far exceeds any thing I had an opportunity of seeing
amongst the princes of Guzerat, or during my residence in India.
281
“All the omrahs and great men of the country were invited to this
festivity, and a party of English ladies and gentlemen went to the
celebration on elephants caparisoned. The nabob had his tents
pitched on the plains, near the city of Lucknow; among the num-
ber were two remarkably large, made of strong cotton cloth, lined
with the finest English broad-cloth, cut in stripes of different
colours, with cords of silk and cotton. These two tents cost five
lacs of rupees, or above fifty thousand pounds sterling; they were
each an hundred and twenty feet long, sixty broad, and the poles
about sixty feet high: the walls of the tents were ten fect high;
part of them were cut into lattice-work for the women of the na-
bob’s seraglio, and those of the principal nobility, to see through.
In front of the tent prepared for our reception was a large shu-
meeana, or awning, of fine English broad-cloth, supported on sixty
poles covered with silver; this awning was about an hundred feet
long and as many broad. We were received with great politeness
by the nabob, who conducted us to one of the largest tents des-
tined for the men, where we sat for about an hour. His highness
was covered with jewels, to the amount at least of two millions
sterling. From thence we removed to the shumeeana, which was
illuminated by two hundred elegant girandoles from Europe, as
many glass shades with wax candles, and several hundred flam-
beaux ; the glare and reflection was dazzling, and offensive to the
sight, When seated under this extensive canopy, above a hundred
dancing-girls, richly dressed, went through their elegant, but ra-
ther lascivious dances and motions, and sung some soft airs of the
country, chiefly Persic and Hindoo-Persic. About seven o'clock,
the bridegroom Vazeer Ally, the young nabob, made his appear-
VOL. IIL. 20
282
ance, so absurdly loaded with jewels that he could scarcely stagger
under the precious weight. ‘The bridegroom was about thirteen
years of age, the bride ten; they were both of a dark complexion,
and not handsome.
« From the shumeeana we proceeded on elephants to an exten-
sive and beautiful garden, about a mile distant. The procession
was grand beyond conception: it consisted of above twelve hun-
dred elephants, richly caparisoned, drawn up in a regular line like
a regiment of soldiers. About a hundred elephants in the centre
had houdas, or castles, covered with silver; in the midst of these
appeared the nabob, mounted on an uncommonly large elephant,
within a houdah covered with gold, richly set with precious stones.
The elephant was caparisoned with cloth of gold. On his right
hand was Mr. George Johnstone, the British resident at the court
of Lucknow; on his left the young bridegroom ; the English gen-
tlemen and ladies and the native nobility were intermixed on the
right and left. On both sides of the road, from the tents to the
garden, were raised artificial scenery of bamboo-work, very high,
representing bastions, arches, minarets, and towers, covered with
lights in glass lamps, which made a grand display. On each side
of the procession, in front of the line of elephants, were dancing-
girls superbly dressed, (on platforms supported and carried by
bearers) who danced as we went along. These platforms consisted
of a hundred on each side of the procession, all covered with gold
and silver cloths, with two girls and two musicians at each plat-
form.
«The ground from the tents to the garden, forming the road
on which we moved, was inlaid with fire-works;: at every step of
283
the elephants the earth burst before us, and threw up artificial
stars in the heavens, to emulate those created by the hand of Pro-
vidence ; besides innumerable rockets, and many hundred wooden
shells that burst in the air, and shot forth a thousand fiery serpents;
these, winding through the atmosphere, illuminated the sky, and,
aided by the light of the bamboo scenery, turned a dark night into
a bright day. The procession moved on very slowly, to give time
for the fire-works inlaid in the ground to go off. The whole of
this grand scene was further lighted by above three thousand flam-
beaux, carried by men hired for the occasion. In this manner
we moved on in stately pomp to the garden, which, though only
a mile off, we took two hours to reach. When we arrived at the
garden gate we descended from the elephants and entered the
garden, illuminated by innumerable transparent paper lamps, or
lanterns, of various colours, suspended to the branches of the trees.
In the centre of the garden was a large edifice, to which we as-
cended, and were introduced into a grand saloon, adorned with
girandoles and pendant lustres of English manufacture, lighted
with wax candles. Here we had an elegant and sumptuous col-
lation of European and Indian dishes, with wines, fruits, and
preci mentan at the same time above a hundred dancing-gils sung
their sprightly airs, and performed their native dances.
“Thus passed the time until dawn, when we all returned to
our respective homes, delighted and wonder-struck with this en-
chanting scene, which surpassed in splendor every entertainment
of the kind beheld in this country. The affable nabob rightly ob-
served, with a little Asiatic vanity, that such a spectacle was never
before seen in India, and never would be seen again. ‘The whole
284.
expense of this marriage feast, which was repeated four three suc-
cessive nights in the same manner, cost upwards of three hundred
thousand pounds sterling.”
«© Asuf-ud- Dowlah, since deceased, was the son of the famous,
or rather infamous Shujah-ud-Dowlah, nabob of Oude, who was
conquered by the arms of the British Kast India company, direct-
ed by the invincible Clive. He died in 1775, leaving the character
of a bold, enterprizing, and rapacious prince. His son, Asuf-ud-
Dowlah, succeeded to the government by the assistance of the East
India company. Mild in manners, polite and affable in his con-
duct, he possessed no great mental powers; his heart was good,
considering his education, which instilled the most despotic ideas.
He was fond of lavishing his treasures on gardens, palaces, horses,
elephants, European guns, lastres, and mirrors. He expended
every year about two hundred thousand pounds in English ma-
nufactures. ‘This nabob had more than an hundred gardens,
twenty palaces, twelve hundred elephants, three thousand fine
saddle horses, fifteen hundred double-barrel guns, seventeen hun-
dred superb lustres, thirty thousand shades of various form and
colour ; several hundred large mirrors, girandoles, and clocks ;
some of the latter were very curious, richly set with jewels, having
figures in continual movement, and playing tunes every hour; two
of these clocks cost him thirty thousand pounds. Without taste
or judgment, he was extremely solicitous to possess all that was
elegant and rare; he had instruments and machines of every art
and science, but he knew none; and his museum was so ridicu-
lously displayed, that a wooden cuckoo clock was placed close to
a superb time-piece which cost the price of a diadem ; and a valu
285
able landscape of Claude Lorraine suspended near a board painted
with ducks and drakes. He sometimes gave a dinner to ten or
twelve persons sitting at their ease in a carriage drawn by ele-
phants. His haram contained above five hundred of the greatest
beauties of India, immured in high walls which they were never
to leave, except on their biers. He had an immense number of
domestic servants, and a very large army, besides being fully pro-
tected from hostile invasion by the company’s subsidiary forces,
for which he paid five hundred thousand pounds per annum. His
jewels amounted to about eight millions sterling. I saw him in
the midst of this precious treasure, handling them as a child does
his toys.” .L. F. Smits.
I do not insert Futty Sihng’s nuptal invitation, nor any of his
letters to me during my residence at Dhuboy ; the contents were sel-
dom interesting, and the style far from elegant. A letter from
Mirza Zummun, vizier at Cambay, has afforded one specimen of
Persian writing; the two following, from a Makomedan and Hin-
doo sovereign, of very different characters, will be a sufficient
illustration of modern oriental epistles. For the first, from the
celebrated Hyder Ally Khaun, and the anecdote accompanying
it, I am indebted to Sir James Sibbald, formerly ambassador at
the court of that nabob: for the latter, to Sir Charles Malet, who
filled the same character at the Mahratta durbar.
In the rainy season of 1768, during the war which the East
India Company were then carrying on against Hyder Ally, Sir
James Sibbald proceeded from Tellicherry to Coimbatoor, where
Colonel Wood commanded a detachment from the Madras army,
in order to obtain information of the state of the war in that part
286
of Hyder’s country, that a plan of co-operation might be adopted
with the Bombay presidency, for the renewal! of hostilities against
his possessions on the Malabar coast, at the opening of the fair
season. On arriving at Coimbatoor, he found Colonel Wood’s
detachment had taken possession of the greatest part of that
province ; the nabob himself, with a large force, being employed
in obstructing the operations of Colonel Smith, in command of the
main army then at Colah, and preparing for the siege of Banga-
lore. The difficulty of bringing Hyder to a pitched battle threat-
ened destruction to our affairs; for his mode of carrying on the
war by avoiding any decisive engagement, and by cutting off our
supplies of provisions, obliged us to abandon the advantages
almost as soon as gained, by compelling a hasty retreat for
want of provisions. In this situation the government of Madras
determined to equip Colonel Wood’s army with a light train of
arlillery and a picked body of sepoys; in the hope, that by the
velocity of their movements they might bring Hyder to action,
and thereby leave Colonel Smith with the main army to proceed
uninterrupted to Bangalore. But however sanguine were the ex-
pectations of the Madras government, Colonel Wood found it a
vain attempt to bring the nabob to an action, although he had
been following him in different directions for many weeks, accord-
ing to the best intelligence he could obtain of his movements.
At length Colonel Wood, completely harassed and weary of
the pursuit, adopted a very singular expecient to effect his pur-
pose : he wrote a letter to Hyder Ally, stating that it was disgrace-
ful for a great prince, at the head of a large army, to fly before a
detachment of infantry and a few pieces of cannon, unsupported
287
by cavalry. The nabob’s answer to this extraordinary letter trans-
mits a very impressive trait of that great man’s character.
“| wave received your letter, in which you invite me
“to an action with your army. Give me the same sort of troops
“ that you command, and your wishes shall be accomplished. You
*¢ will in time understand my mode of warfare. Shall I risk my
“ cavalry, which cost a thousand rupees each horse, against your
“cannon balls which cost two pice?* No.—TI will march your
“troops until their legs shall become the size of their bodies,—
* You shall not have a blade of grass, nor a drop of water. I will
“‘ hear of you every time your drum beats, but you shall not know
‘* where I am once a month.—lI will give your army battle, but it
“it must be when I please, and not when you choose.”
Every word in this letter proved true. ‘The incessant fatigue
which Colonel Wood’s detachment underwent, brought on such
complaints among the troops that he was obliged to leave a great
number in different garrisons of Coimbatoor. By keeping a piquet
of horse to watch Colonel Wood’s motions, and establishing tele-
graphs on signal posts in different parts of the country, Hyder
exactly knew every movement his army made; and, by laying
waste the country, and destroying the tanks and wells as Coijonel
Wood advanced, the latter was frequently obliged to retreat for
want of forage and water. ‘To complete his promise, and fulfil his
threat of giving battle to the British army when he thought proper,
Hyder surprized Colonel Wood at Manbagul, and brought him to
an engagement, in which he lost all his artillery, and nothing saved
* A piece of copper equal to a penny.
288
his little army but the advance of Colonel Smith; who, upon hear-
ing a heavy cannonade at day-break that morning, marched im-
mediately from Colah, and reached the spot in time to compel
Hyder to fall back, at the moment when Colonel Wood’s troops
were upon the point of being entirely defeated.
The other specimen of an oriental epistle is from the peshwa
of the Mahratta empire to the king of Great Britain, accompany-
ing some valuable presents, intrusted to the care of Sir Charles
Malet, late ambassador at that durbar, on his departure for Eng-
land in 1798. This was accompanied by another letter, expressive
of the peshwa’s friendship to the English East India Company:
that to his majesty was the first instance of the Mahratta durbar
making a declaration of attachment to a British sovereign.
Translation of a letter from Soude Badjerou Ragonath, peshwa of the
Mahratta empire, to his Majesty George the Third, King of
Great Britain, §c. &.
“© May the august assembly of spiritual and temporal
majesty, may the congregation of glory and royalty, long derive
splendor from the princely virtues of your majesty, pre-eminent
among the inheritors of grandeur and magnificence, supporter of the
mighty and illustrious, chosen of the tribunal of the Almighty,
elect of the judgment-seat of infinity !
** Some time ago the exalted Sir Charles Warre Malet was
appointed by the mighty chiefs of Calcutta to reside at the court
of your well-wisher, in the character of their minister; which re-
spectable gentleman, being endowed with foresight and expe-
289
rience in business, was always employed in, and devoted to
strengthening the mutual friendship, and increasing the cordiality
of the two states; but having, at this season, adopted the reso-
lution of returning to England, he has taken leave, and proceeded
towards that quarter; which opportunity has been embraced to
transmit, under his care, for your majesty’s gracious acceptance,
sundry pieces of cloth and articles of jewellery, agreeable to the
accompanying catalogue, which he will have the honour of pre-
senting to your majesty; and we have a firm hope they will be
honoured with your majesty’s approval.
“ Your majesty, looking on your well-wisher (the peshwa) as
one of those sincerely studious of your good-will, will be pleased
to honour him with your exalted letters, which will be deemed a
gracious proof of your majésty’s kindness and attention. May
your empire and prosperity be everlasting!”
The presents from the Mahratta peshwa to his Britannic ma-
jesty, mentioned in the preceding letter, consisted of two hundred
and thirty-two diamonds, rubies, and emeralds, set in various orna-
ments; two strings containing an hundred and twenty beautiful
pearls; and a large pearl, pendant to an ornament of diamonds and
emeralds, called a jeega. ‘These were accompanied by a complete
Indian dress of costly materials, and twenty valuable shawls.
These may be esteemed a magnificent present from a Hindoo
prince at this period. More must depend upon the value than the
number of jewels sent by the durbar at Poonah to the British
sovereign—of that I can give no estimate, but the Mahratta khi-
luts, and all the presents I have heard of in modern times, dwindle
VOL. III. 2P
290
into insignificance when compared with those recorded of the Mo-
gul emperors and sultauns of Deccan. A peace-oftering from
Dewal Roy to Sultaun Firoze Shah, consisted of ten lacs of pago-
das, a sum amounting to near four hundred thousand pounds
sterling ; fifty elephants, most probably richly caparisoned ; two
thousand slaves of both sexes, accomplished in singing, dancing,
and music. ‘lo these were added pearls, diamonds, rubies, and
emeralds, to an inestimable value. ‘This magnificent present, so
greatly exceeding those usually sent from one oriental sovereign to
another, was toeffect a reconciliation, and procure thesultaun’s favour
after a rebellion; but there are many instances of dresses richly
set with jewels, Arabian horses shod with gold, in caparisons em-
bossed with rubies and emeralds, and other superb presents from
eastern sovereigns to their favourites, which realize half the fictions
performed by the obedient genu of Aladdin’s wonderful lamp.
Such was the magnificence of former ages: ali is now reversed;
and it appears as if the courage, magnanimity and generosity which
once adorned the character of the Hindoo and Mahometan princes,
had vanished with their fortunes. ‘The more I saw of the petty
Asiatic sovereigns and their system of government, the less I
thought them deserving of estimation. Virtue finds no asylum in
an Indian durbar; sensual pleasure and oppressive tyranny ex-
tend through all the higher ranks. To gratify the avarice of men
in power and administer to their pleasures, the inferior classes of
society submit: the Duans, Pundits, and petty tyrants of every
description, are in their turn fleeced by the ruling despot; if his
iniquitous demands are gratified, he never inquires by what means
the money was accumulated. Thus I have described it in the
291
Concan and Malabar, thus I found it at every court I visited in
Guzerat, whether Mahratta or Mahomedan. On the extent of
human misery under such a dreadful system of government, it is
painful and needless to enlarge—it is universal throughout Hin-
dostan ; none attempt to stem the torrent of venality and corrup-
tion. The conduct of great and small is influenced by fear, for
which Montesquieu assigns sufficient reasons. The more we de-
velope oriental courts, the more we are convinced that the beauti-
ful animating principle of patriotic virtue is entirely unknown.
I must on all occasions exempt the great Akber, and his virtu-
ous minister Abul Fazel, from general censure. In a former chap-
ter [ mentioned two Hindoos of liberal sentiments and consider-
able acquirements in literature, art, and science. These, and a
few similar characters which occasionally occur, form a pleasing
contrast to the general picture of the higher orders in India; and
indicate, that, among the Hindoos especially, there are minds open
to literary and philosophical pursuits, and I trust also to the re-
ception of truth; to the balmy comforts of that religion which
alone produces true happiness in this life, and bliss eternal in that
which is to come. Notwithstanding the prejudice of caste and
other causes, which it is acknowledged operate powerfully against
the general introduction of Christianity, and melioration among
the lower classes of Hindoos; there are instances in every rank,
from the haughty brahmin to the poor Chandalah, which prove
that a change may be effected, and conversion take place. The
attempt has been made and succeeded, and will, I have no doubt,
in due time be wisely directed throughout the whole empire of
British India.
292
«« Brirain, thy voice can bid the light descend;
On thee alone, the eyes of Asra bend!
High Arbitress ! to thee her hopes are given,
Sole pledge of bliss, and delegate of heaven :
In thy dread mantle all her fates repose,
Or bright with blessings, or o’ercast with woes ;
And future ages shall thy mandate keep,
Smile at thy touch, or at thy bidding weep.
Oh! to thy godlike destiny arise!
Awake, and meet the purpose of the skies ! .
Wide as thy sceptre waves, let India learn a
What virtues round the shrine of incense burn ;
Some nobler flight let thy bold genius tower,
Nor stoop to vulgar lures of fame or power ;
Such power as gluts the tyrant’s purple pride,
Such fame as reeks around the homicide.
With peaceful trophies deck thy throne, nor bare
Thy conquering sword, till Justice ask the war :
Justice alone can consecrate renown,
Her’s are the brightest rays in Glory’s crown ;
All else, nor eloquence nor song sublime
Can screen from curse, or sanctify from crime.
Let gentler arts awake at thy behest,
And science sooth the Hindoo’s mournful breast.
In vain has Nature shed her gift around,
For eye or ear, soft bloom or tuneful sound ;
Fruits of all hues on every grove display’d,
And pour’d profuse the tamarind’s gorgeous shade.
What joy to him can song or shade aftord,
Outcast so abject, by himself abhorr’d ?
While chain’d to dust, half struggling, half resign’d,
Sinks to her fate the heaven-descended mind,
Disrob’d of all her lineaments sublime,
The daring hope whose glance outmeasur’d time,
293
Warm passions to the voice of rapture strung,
And conscious thought, that told her whence she sprung.
At Brahma’s stern decree, as ages roll,
New shapes of clay await th’ immortal soul;
Darkling condemn’d in forms obscene to prowl,
And swell the melancholy midnight howl.
Be thine the task, his drooping eye to cheer,
And elevate his hopes beyond this sphere,
To brighter heavens than proud Sumeera owns,
Though girt with Indra and his burning thrones.
Then shall he recognize the beams of day,
And fling at once the four-fold chain away ;
Through every limb a sudden life shall start,
And sudden pulses spring around his heart:
Then all the deaden’d energies shall rise,
And vindicate their title to the skies.
Be these thy trophies, Queen of many isles!
On these high Heaven shall shed indulgent smiles.
First by thy guardian voice to India led,
Shall Truth divine her tearless victories spread ;
Wide and more wide the heaven-born light shall stream,
New realms from thee shall catch the blissful theme,
Unwonted warmth the soften’d savage feel,
Strange chiefs admire, and turban’d warriors kneel ;
The prostrate East submit her jewell’d pride,
And swarthy kings adore the CruciFiEp !” C. Grant,
Beautiful as is the whole poem, from whence the preceding
lines are taken, we may indulge the hope that it contains some-
thing far beyond the pleasing fictions of poetry. It is impossible
to calculate the effects which may ultimately be produced by
Asiatic researches, and the noble establishment of the college at
Calcutta. From the revival of science, learning, and true philo-
294
sophy on the banks of the Ganges, we may expect to see the
temples of Vishnoo consecrated to the worship of Jehovah, and
brahminical groves, now seminaries for astrology, geomancy, and
frivolous pursuits, become the seats of classical learning and
liberal sentiment. ‘The climate of India does not militate against
patriotic virtue and manly attainments, although it may in some
degree depress their energy. Greece, now the abode of the igno-
rant, indolent, and illiberal Turk, was once the theatre of wisdom,
virtue, and glory! Art and science, nurtured in Asia, will, under
the auspices of peace and liberty, resume their influence over the
fertile regions of Hindostan. Philosophy, religion, and virtue,
attended by liberality, taste, and elegance, will revisit a favourite
clime; poetry, music, painting, and sculpture, encouraged by the
genius of Britain, may there strew the path of virtue with many a
fragrant flower.
These when patronized by Akber, and a few other princes,
flourished sufficiently to shew what may be again expected. The
arts are now at the lowest ebb in India. How far music is en-
couraged in modern durbars I cannot say. In the splendour of
the Mogul empire, music and illuminations seem to have formed
a principal evening amusement. Akber, every afternoon, some
little time before sun-set, if asleep, was awaked; and when the
sun set the attendants lighted twelve camphor candles in twelve
massive candlesticks of gold and silver, of various form and
beauty; when a singer of sweet melody, taking up one of the
candlesucks, sang a variety of delightful airs, and concluded
with imploring blessings on his majesty.
I have not touched upon either Hindoo or Mahomedan music,
295
from my own knowledge, as I can say little on the subject,
having been seldom pleased with their vocal or instrumental
melody; nor, from those who had better opportunities of being
acquainted with it, did I ever hear much in its favour. Yet
as it has been differently treated by Sir William Jones, and other
writers, | submit to their superior judgment. The former thus
wriles to a friend respecting it, ‘* You touched an important
string when you mentioned the subject of Indian music, of which
I am particularly fond. I have just read a very old book on that
art in Sanscrit, and hope to present the world with the sub-
slance of it as soon as the transactions of our society can be
printed.”
Sir William Ousely, on the subject of oriental music, says
“the books which treat of it are numerous and curious. Sir
William Jones mentions the works of Amin, a musician; tiie Dama-
dara, the Narayan, the Ragarnava, and (not to. add any more
Indian names) the sea of passions, the delight of assemblies, the
doctrine of musical modes, and many other Sanscrit and Hin-
doostani treatises. ‘To these must be added an essay on the
science of music; the object of which is to teach the understand-
ing of the raugs and rauginees, and the playing upon musical instru-
ments. From this work it is briefly stated, that the Hindoos have
a gamut, consisting of seven notes, like our own; which being
repeated in three several ast’hans, or octaves, form in all a scale of
twenty-one natural notes. ‘The seven notes which form the gamut
are expressed sa, ra, ga, ma, pa, da, na; or sa, ri, ga, ma, pa, dha,
mi; and, when written at length, stand thus: kau,redge; rekhub;
gundhaur; mud,dhum; punchum; dhawoth; neekhaudh. Of these
296
seven words (the first excepted) the initial letters are used in writ-
ing music to represent the notes. Instead of the initial of the first
or lowest, kau,redge, that of the word sur is used: which signifies
emphatically the note, being as it were the foundation of the
others; and named swara, or the sound, from the important office
which it bears in the scale.
“On the subject of those ancient and extraordinary melodies,
which the Hindoos call raugs and rauginees, the popular traditions
are as numerous and romantic, as the powers ascribed to them
are miraculous. Of the six ravgs, the five first owe their origin to
the god Mahadew, who produced them from his five heads. Par-
buttee, his wife, constructed the sixth; and the thirty rauginees
were composed by Brimha. Thus, of celestial invention, these
melodies are of a peculiar genus ; and of the three ancient genera
of the Greeks resemble most the enharmonic; the more modern
compositions are of that species termed diatonic.”
«“ A considerable difficulty is found in setting to music the
raugs and rauginees; as our system does not supply notes, or
signs, sufficiently expressive of the almost imperceptible eleva-
tions and depressions of the voice in these melodies; of which the
time is broken and irregular, the modulations frequent and very
wild. Whatever magic was in the touch when Orpheus swept his
lyre, or ‘Timotheus filled his softly-breathing flute, the effects said
to have been produced by two of the six raugs, are even more
extraordinary than any of those ascribed to the modes of the an-
cients. Mia Tousine, a wonderful musician in the time of the
emperor Akber, sung one of the night raugs at mid-day: the
powers of his music were such that it instantly became night; and
297
the darkness extended ina circle round the palace, as far as the
sound of his voice could be heard.
*“‘T shall say little on the tradition of Naik Gopaul, another
celebrated musician in the reign of Akber, who was commanded
by the emperor to sing the raug dheepuck; which whoever at-
tempted to sing should be destroyed by fire—the story is long; Naik
Gopaul flew to the river Jumna, and plunged himself up to the
neck in water; where, Akber, determined to prove the power of
this raug, compelled the unfortunate musician to sing it; when,
notwithstanding his situation in the river, flames burst violently
from his body and consumed him to ashes.
“These and other anecdotes of the same nature, are related
by many of the Hindoos, and implicitly believed by some. The
effect produced by the maig mullaar raug was immediate rain.
And it is told, that a singing girl once, by exerting the powers of
her voice in this raug, drew down from the clouds timely and re-
freshing showers on the parched rice-crops of Bengal, and thereby
averted the horrors of famine from the paradise of regions. An
European, in that country, inquiring after those whose musical
performance might produce similar effects, is gravely told “ that
the art is now almost lost, but that there are still musicians pos-
sessed of those wonderful powers in the West of India.” If one
inquires in the West, they say, ‘ that if any such performers re-
main, they are to be found only in Bengal.’
‘“« Of the present music, and the sensations it excites, one can
speak with greater accuracy. Many of the Hindoo melodies
possess the plaintive simplicity of the Scotch and Irish; and
others a wild originality, pleasing beyond description. Counter-
VOL. IIl. 2Q
298
point seems not to have entered, at any time, into the system of
Indian music. It is not alluded to in the manuscript treatises
which I have hitherto perused; nor have I discovered that any
of our ingenious Orientalists speak of it as being known in
Hindostan.”
Many of the brahmins and principal Hindoos of Dhuboy who
attended the royal nuptials at Brodera, gave me an account of
the entertainments, which lasted many days. I have already
mentioned the nocturnal processions and expensive pageantry on
these occasions, but have not particularized the marriage cere-
monies, which are given at large by Mr. Colebrook: from his ac-
count I subjoin a few of the most striking features, which vary
but little throughout Hindostan.
“The marriage ceremony opens with the solemn reception of
the bridegroom by the father of the bride. Having previously
performed the obsequies of ancestors, as is usual upon any acces-
sion of good fortune, the father of the bride sits down to await the
bridegroom’s arrival, in the apartment prepared for the purpose,
and at the time chosen for it, according to the rules of astrology.
The jewels, and other presents intended for him, are placed there;
a cow is tied on the northern side of the apartment, and a stool
or cushion, and other furniture for the reception of the guest, are
arranged in order. On his approach the bride’s father rises to
welcome him, and recites a short prayer, while the bridegroom
stands before him. After the mention of many previous cere-
monies, presents suitable to the rank of the parties are then pre-
sented to the guest. At the marriage ceremony, too, the bride is
formally given by her father to the bridegroom in this stage of
299
the solemnity according to some rituals, but later according tu
others. The hospitable rites are then concluded by letting loose
the cow, at the intercession of the guest, who says “ kill not the
innocent harmless cow, who is mother of Rupras, daughter of
Vasus, sister of A’pytas, and the source of ambrosia. May
she expiate my sins! release her that she may graze.” It is
evident that the bridegroom’s intercessions imply a practice, now
become obsolete, of slaying a cow for the purposes of hospi-
tality.
Many pages of ceremonies then follow, which lead to one of
more consequence: when the bridegroom puts his left hand under
the bride’s hands, which are joined together in a hollow form, and
then taking her right hand in his, he recites ihe six following texts.
“ First, I take thee for the sake of good fortune, that thou mayest
become old with me, thy husband. May the generous, mighty,
and prolific sun render thee a matron, that I may be a house-
holder. Second, Be gentle in thy aspect, and loyal to thy hus-
band; be fortunate in cattle; amiable in thy mind, and beautiful
in thy person; be mother of surviving sons; be assiduous at the
five sacraments; be cheerful, and bring prosperity to our bipeds
and quadrupeds. Third, May the lord of creatures grant us pro-
geny, even unto old age; may the sun render that progeny con-
spicuous.