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C^M
i^iruA--^ ^^"^
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,/.. flrT
THE TALE OF THE TULSI
PLANT
AND
OTHER STUDIES
BY
C. A. KINCAID, i.cs.
(author of the "outlaws of kathiawar.")
BOMBAY :
'*THE TIMES OF INDIA " OFFICE,
AND 121, FLEET ST., LONDON, E.C.
1908.
1)S
CONTENTS.
Page
TREE STORIES.
The Tale of The Tnlsi Plant 1
The Tale of the Shami Tree .^ 9
The Story of the Bel Plant 18
HISTORICAL AND OTHER SKETCHES.
In Old Mahableshwar 25
A Forgotten Battlefield 84
TheBakharoftheDabhades 43
The Bakbar of Pilaji Gaikvad 55
To Mahnli by Motor 67
The Fort at Sholapnr 78
Parvati of the Peshwas 86
A Portuguese Lady at the Moghul Court ... 96
The Peshwas of Poena 106
In the Court of the younger Madhavrao 128
A Marathi Comedy 145
Mahashivratra Day 158
PROVERBIAL PHILOSOPHY IN WESTERN INDIA.
The Sayings of Kathiawar 164
The Sayings of the Deocan 171
The Sayings of the Parsis 178
The Sayings of the Musulmans 186
TO
MT MANY INDIAN FRIENDS IN
POONA AND
THB WESTERN DEOOAN
THIS VOLUME IS AFFECTION ATELT
INSCRIBED.
PREFACE.
As nearly all the ensuing sketches have
already appeared in the Times of India and
are reproduced with the kind permission
of its editor, no preface is really required.
Since, however, the article on Marathi pro-
verbs gave, when published, some offence to
Deccani readers, I take this opportunity
of assuring them that the suggestion that
Maharashtra meant the country of the Mhars
(Mahar rashtra) was not mine at all. It
may be found at p. xxiii of the Preface
to Molesworth's Dictionary- I am glad,
however, to state that my old and valued
friend the Honourable Dr. Bhandarkar,
CJ.E., has convinced me that Molesworth's
derivation must on philological grounds be
incorrect. I have therefore rewritten the
latter half of the said article, The other
articles are practically unaltered.
C. A. K.
^' La mnraOle ohinoise que rignoranoe ayait Aev^e • •
• • s'abaisse de plus en plus. Quand elle aura disparu,
on sera bien ^tonn^ de d^oonvrir que derriere il yavait tant
de braves gens. L'oenvre de demolition est commeno^e
depnis longtemps. En donnant ces pages de men journal
dcrites snr le sol memo de I'ile inconnne j'y vais de mon
petit oonp de marteau."
Pierre de Conlevain.
(L'ile inconnne.)
THE TALE OF THE TULSI
PLANT.
I DABE Bay that it has often happened that a
yonng Englishman riding past an Indian's honse
has seen a small plant growing in a pot just oppo-
site the door and has enquired its name. The
answer has heen that it is the Tulsi, a plant sacred
to Vishnn. If inourious, this answer has satisfied
the questioner. If curious to probe into the secrets
of the world around him, he will have returned
home and searched for the word Tulsi in Moles-
worth's dictionary. Therein it is written that the
Tulsi is the Basil plant or ^* Ocymum Sanctum."
If Basil be traced in the leaves of Webster, the
searcher will learn that Basil is derived from the
Greek word basilikon, meaning kingly, and that
the Basil plant has in France been styled la plante
royale and in Germany the hdnig^s kraut. The
next stage will be a pursuit for the Greek words
basilikon dendron in the pages of Liddell and Scott ;
but here the pursuit will be vain for the term was
unknown in classical Greece. As it is not unlikely
that no fiirther clue will be forthcoming, I have
2 TALE OF THE TULSI PLANT.
ventured to write the present article in the hope of
throwing some light on the subject.
By the kindness of a friend * I have been supplied
with two extracts which show that in Italy and in
Greece the Basil plant was credited with certain
strange occult properties. In the second part of
the Secrets of Alexis of Piedmont, translated by
W. Ward, 1563, there is this entry : —
'^ To make a woman shall eate of nothing that is
set upon the table. Take a little greene Basill and
when men bring the dishes to the table put it
underneth them, yet the woman perceive it not, for
men saye that she will eate of none of that which
is in the dish whereunder the Basill lieth.''
In " The Cyclades *' by P. Bent there occurs the
following passage ; —
" I have frequently realized how much prized the
Basil is in Greece for its mystic properties. The
herb, which they say grew on Christ's grave, is
almost worshipped in the Eastern Church. On
St. Basil's Day women take sprigs of this plant to
be blessed in Church. On returning home they cast
more on the floor of the house to secure luck for
the ensuing year. They eat a little with their
household, and no sickness, they maintain, will
attack them for a year. Another bit they put in
the cupboard and firmly believe that their embroi-
deries and silken raiment will be free from the visita-
tion of rats, mice and moths for the same period."
* Mr. 8. M. EdwardfiB, I.C3.
TALE OF THE TDLSI PLANT. 3
We find too a reference to the Basil in Keat's
" Isabella." Therein, it will be remembered, that
IsabeUa after exhuming the murdered Larenzo's
head : —
'*(She) wrapped it up i and for its tomb did choose
A garden pot, wherein she laid it by
And coYered it with mould, and o^er It aet
Sweet Basil, which her t^ars kept ever wet.**^
But as neither classical Greece nor Rome can
help us to explain the origin of the Tulsi's or
Basil's sanctity let us return to India. And here
we shall not be disappointed. For this is the tale
that is told in the Pad ma Purana by Naradmuni ^
to King Prithuraj. Oue day when Indra went to
seek for Shiva in K»ilas, his heaven, Indra saw no
one except a man of terrifying aspect, of whom
he asked whither Shiva had gone. The man
stood silent, although Indra repeated several times
the question. Then Indra grew angry and hurled
at him his thunderbolt. The man disappeared
and in his place stood Shiva, who was so wroth
that to save Indra's life Brabaspati, the priest of
the gods, had to throw himself at Shiva's feet,
and thus obtain Indra's life as a boon« But the
lightning, that in Shiva's wrath had to kill ;;Jndra
flashed from his third eye could not return whence
it came, so Shiva, that Indra might not be struck,
hurled it into the sea where the Ganges meets
* Naradmnni was the son of Brabmadev, and as the tale shows the
mischief maker of the gods. The word is even now need as a synonym
for a misohief maker. In this tale, as I have no Sanskrit, I am in-
debted to a translation kindly made for me from the Sanskrit into
Marathi by Shastri Moreshwar DikBbit of Poena.
4 TALE OF THE TDLSI PLANT.
it. And of the union of that lightoing with
Ocean a boy was bom whom Brahmadev caught
up to himself and to whom he ga^e the name of
Jalandhar or Seanseized. And to him Brahmadev
gave the boon that by no hand but Shiva's could
he perish. Jalandhar grew up strong and tall
and conquered the kings of the earth and in due
time married Vrinda, the daughter of the demon
Kalnemi And under the rule of Jalandhar the
demons, who had been by the gods driven into
hell, came forth and urged Jalandhar to make
war on them. And by Rahu*, his messenger,
Jalandhar ordered Indra to hand over the jewels
which had sprung from the churning of Ocean.
But Indra refased saying that Ocean had sheltered
the enemies of the gods and that, therefore, they
had rightly churned Ocean and had robbed him of
his jewels.
So Jalandhar and the demons fought Indra and
the gods in the forest of Nandan, and as the gods
fell Brahaspati revived them with the nectar plant
that grew on the slopes of Dronadri. But Jalan-
dhar hurled Dronadri into the sea and the terrified
gods fled for shelter into the caves that pierce the
sides of Suwarna or the gold mountain. Then
the gods prayed to Vishnu and he came forth to
rescue them, but against Jalandhar Vishnu's
thunderbolts were harmless because of the boon
»
* Baha was the messenger of the demons. Originally a Mang by
oaste, his bead was cat off by Vishnu. Raha and Eetu, the severed
part of him, now amuse themselyes by swallowing the Sun and Moon
and so causing Eclipses.
TALE OF THE TDLSI PLANT. 5
granted by Brahmadev. And Jalandhar with his
mace smote Vishnu's eagle so that it reeled and
Vishnu stayed the fight and granted Jalandhar a
boon. And he asked Vishnu to bring Laxmi and
live with him on earth in his place. Vishnu per-
force consented and Jalandhar ruled as undisputed
lord of the three worlds. The rain fell at the
appointed times, poverty was unknown, the ryots
lived freed alike from misery and sickness*, and
all but the gods rejoiced under the sway of Jalan-
dhar. But Naradmuni, the mischief maker, went
to his court. He saluted Naradmuni and asked
him whence he came. He replied that he had
come from Kailas where he had seen Shiva and
Parvati and herds of Kamdhenus, or Cows that
grant desires, and forests of Kalpavriksh, or trees
that fulfil wishes, and masses of Chintamanis or
the jewels that bestow favours, and that he had
come to see whether in the three worlds there
was any wealth like that of Shiva or any beauty
like that of Parvati. And in this wise Naradmuni
stirred up hatred against Shiva in Jalandhar and
he sent by Bahu a message calling on him to hand
over his wife and wealth, and covering himself
with ashes to live for ever in the burning ground.
Then Shiva was exceedingly wroth and from his
eyebrow there came forth a terrible shape with a
man's body and a lion's face. It ran to eat up
Bahu, but Shiva, as he was a herald, saved him
* The writer regucto JAlandbar^s mle merely as a change of
dynasty.
6 TALE OF THE TULSI PLANT.
and ordered the shape to eat up its own arms and
legs. And then to console it Shiva granted it the
boon of being always at the door of his temples
and gave it the name of Eirtimukh or Fameface.*
But he sent Rahn with a scornful answer back to
Jalandhar and he and 8hiva fought each other on
the slopes of Kailas.
But even Shiva coald not prevail against Jalan-
dhar so long as his wife Vrinda remained chaste.
So Vishnu, who had lived with her and Jalandhar
and had learnt this secret, plotted her downfall.
One day when she, sad at Jalandhar's absence,
had left her gardens to walk in the waste beyond,
two demons met her and pursued her. She ran
yrith the demons following until she saw a Bishi
at whose feet she fell and asked for shelter. The
Bishi with his magic burnt up the demons into thin
ash. Vrinda then asked him for news of her hus-
band. At once two apes laid before her Jalandhar's
head, feet and hands. Vrinda, thinking that he
was dead, begged the Bishi to restore him to her.
The Bishi said that he woold try, and in a moment
he and the corpse had disappeared and Jalan-
dhar stood by her. She threw herself into his
arms and they embraced each other. But eome
days later she learnt that he with whom she
was living was not her husband, but Vishnu who
had taken his shape. And she cursed Vishnu and
foretold that in a later Avatar the two demons,
• This Eirtimukh is still carved cm the door ol the Shivaite
Temples.
TALE OF THE TDLSI PLANT. 7
who had frightened her, would rob him of his
wife ; and that to recover her he should have to
ask the aid of the apes who had brought Jalan-
dhar's head, feet and hands. Vrinda then threw
herself into a burning pit. And Jalandhar, onoe
Vrinda' s chastity had gone, fell a prey to Shiva's
thunderbolts. Then the gods came forth from
their hiding place and garlanded Shiva. The
demons were driven back to hell and men once
again passed under the tyranny of the gods.
But Vishnu came not back from Vrinda's palace,
and those who sought him found him mad for
grief, rolling in her ashes. Then Parvati, to
break the charm of Vrinda's beauty, planted in
her ashes three seeds. And they grew into three
plants, the Tulsi, the Avali and theMalti, and by the
growth of these seeds Vishnu was released ftom
Vrinda's charm. Therefore, he loved them all,
but chiefly the Tulsi plant, which, as he said, was
Vrinda's very self. Yet was her curse fulfilled.
For the Avatars of Vishnu were these : Matsya
or the fish, Kurma or the tortoise, Varaha or iJxe
boar, Narasinh or the lion, Waman or the dwarf,
Parashurama or the lord of the axe, and then
Ramchandra the world conqueror.
In this 7th incarnation the two demons, who
had frightened Vrinda, became Ravan and his
brother Kumbhakarna. And they bore away Sita
to Lanka. And to recover her Etamchandra had
to implore the help of the two apes who had
brought her Jalandhar's head and hands, and in
8 TALE OF THE TUL8I PLANT.
this incaruation they became Hanuman and his
warriors. But in the 8th incarnation which was
that of Krishna, the Tolsi plant took the form ^ of a
woman Radba, and as snch wedded on Eartik Sad
twelfth, the gay and warlike lord of Dwarka. And
thus it is, when the Indian nights grow crisp with
the coming cold, the women from the fuUmoon of
Ashwina to the fuUmoon of Eartik light high
above their houses the Akashdiwa or heavenly
lamp, and so celebrate the wedding of Erishna*^
and Radha and the reconciliation of Vishnu with
the demon-lady whom he wronged. Good luck
attends the house of her who waters the Tulsi
plant and the worship of Vishnu is incomplete,
unless the Tulsi plant is placed on the black
Shaligram stone which, picked up in the bed of
the Gandak river, is regarded as the symbol of
the godhead.
Lastly, the comic element is not wholly absent
for when in Marathi one wishes to say that one
must sometimes do evil that good may come, it is
best expressed by the saying ** tulsiche mulant
kauda lavaval^ato ^* (One must place an onion
in the root of the Tulsi plant). While an un-
worthy son of a noble father {patris herai JUius
degener) is styled bhang growing in a Tulsi (to
tulshint bhang ahe^
The tlory go«i«b%l U OKl^f Ki f«al«Mi^ h\» jkmuMw) !»<>»«»» hi» foster
THE TALE OF THE
SHAMI TKEE.
In my last chapter I gave my readers the
story of the Tulsi plaat. I now venture to put
before them the legends that have gathered round
the Shami tree or Mimosa Suma, a big thorny tree
not unlike the babul. One may see it both in the
Deccan and in Kathiawad and in the latter pro-
vince rags are often tied to it as votive oflFerings.
The first legend which is that of its metamor-
phosis from a young girl is given in Chapter 33 of
the Kridakand from the latter half of the Ganesh-
purana. One day when Naradmuni* was walking
up and down the three worlds he came to Indra's
capital, Amraoti. Indra rose and saluted, and in
the course of their talk asked Naradmuni whether
he knew and, if so, he would tell him the story of
Aurava, the Rishi. And Narad told him the fol-
lowing tale : ^* Once upon a time there lived in
Malva a Brahman named Aurava, who was ripe
with the learning of the Vedas. His face shone
like the sun and his knowledge was such that all
* My readers will remember that Naradmuni ie the mischief
maker of the gods. It was he who tempted Jalandhar to make war on
BhlTft.
2
10 TALE OF THE SHAMI TREE.
gold to him was dross and all that his mind willed
he could do, for he could create, cherish or destroy
as he listed. By his wife, Sameghan, he had bom
to him late in life a beautiful daughter, called
Shami, to whom he gave all her heart's desire.
When she was seven years old, he wedded her to
the Rishi Dhoumya's son, Mandar, who lived and
studied with a preceptor, named Shaunak. After
their wedding the girl and boy parted until they
had reached the fulness of youth. Then Mandar
went to the house of Aurava the Rishi, and taking
Shami from her father's house, set forth with her
to the house of Shaunak, his guru. On the road
they passed by the house of a mighty Rishi or
sage, called Bhrushundi. He was the untiring
worshipper of Ganpati and by his austerities he
had won from the god the boon that he also might
grow a trunk from his forehead. When Shami
and Mandar saw the trunk-faced sage they burst
out laughing, and he in anger cursed them. And
the curse was that they should become trees from
which even animals turned away. And so Man-
nar became the Mandar tree, whose leaves no
beast will eat, and Shami the Shami tree on whose
thorns no bird may rest. Some days passed and
the guru Shaunak anxious that Shami and Man-
dar tarried went in search of them. He went
first to the house of the sage Aurava and heard
that they had left it. Then Aurava and Shaunak
searched everywhere until they came to the her-
mitage of Bhrushundi and learnt of the curse that
TALE OF THE 8HAMI TREE. 11
liad befallen Mandar and bis bride. The two old
men then practised suoh terrible austerities in
Oanpati's honour that he revealed himself to them,
10 cubits high and riding on a lion. They beg-
ged of him as a boon that he should restore to them
Shami and Mandar. But the god feared to dis-
please his disciple Bhrushundi and granted them
instead that the two trees should be honoured
throughout the three worlds and that neither
Shiva's nor his own worship should be complete
without their presence. When the god vanished
Shaunak went his way, but Aurava in despair left
his mortal covering and became the fire which
lies hidden within tho trunk of the Shami tree."
Such was the tale told by Naradmuni to Indra,
bat to this day when sacrifices are burnt in the
temples of Shiva and Ganpati, their priests rub
together pieces of the Shami tree and the hidden
fire within it leaps out and kindles the sacrifice.^
And no worship is complete without the Shami
leaves and the Mandar flowers being present
on the altar.
A second and later legend and one which
is better known connects the Shami tree with the
famous Pandav brothers. Students of the Ma-
habharata will remember how Yudhishthira,
tempted by Naradmuni to perform the Bajsuya,
incurred the envy of his cousin Duryodhana ; how
Duryodhana to gratify his jealousy played with
Shakuni's aid at dice with Yudhishthira ; how
* This may be seen at any temple of Shiva.
12 TALE OF THE SHAMI TREE.
Yndhishthira lost all he possessed, kiDgdom,
wealth, wife and brothers ; how Duryodhana's
father, Dhritarashtra, gave them to him all back,
and, lastly, how the infatuated Pandav again
gambled with Duryodhana and had to pay as for-
feit twelve years^ residence in the woods with his
wife and brothers and then a thirteenth year of
disguise in a distant country. If the disguise were
penetrated the Panda vs were to stay another twelve
years in exile. When the first twelve years, those
of the forest life, had passed, the Pandavs with
Draupadi cast about where the thirteenth year
should be spent and they fixed on Viratnagar,*
the modern Wai, where the temples are still
mirrored in the waves of the Krishna. And
Yndhishthira disguised himself as a gambler and
Bhima as a cook and Arjuna as a eunuchf and
Nakula as a groom, and Sahadeva as a milkman
and lastly Draupadi as a waiting woman. And at
the Court of King Virata, they dwelt until the
years of exile were over. But before assuming
their disguises the Pandavs hid their weapons in-
side a Shami tree. Here let me give a translation
of the original passagej:.
* This name is preserved in Vairat fort close to Wai.
t Arjana was condemned to be a ennncb because he slighted the
beauty of Urwashl Indra'^s queen.
X I have not translated from the Sanbkrit but from Meesrs. Datar
and Modak's admirable Marathi rendering. The book has been pub-
lished at great expense by Messrs. Ohiplunkar and Co. at the Indira
Press, Poona, and the second half of the rendering is delayed for want
of funds. I wonld vent n re to appeal to the Marathi reading public to
assist by puichasing the part already translated, in the publication of
the second half.
TALE OF THE SHAMI TREE. J 3
Arjona said ' king, I see a tall Shami tree on
a rising ground; it is well if we hang our
weapons on it. For, see, because of the great
thorns that spread round it on every side it is hard
for any one to climb it And again there is no
one here now to see what we are doing. The
tree too is in a lonely spot wherein live snakes
and wild beasts, and an it is used as a burn-
ing ground, there is but small fear of men
wandering hither. Therefore, let us place our
weapons on this tree and then let us go to Virat
Kagar and as already resolved let us each on his
own errand complete there the days of exile.' And
in this wise Arjuna spoke to Yudhishthira and all
the Pandavs got ready to give up their weapons.
First Arjuna loosed the bow string of the mighty
Gandiva*. Ah ! Gandiva, who can describe it ?
For by the strength of it did Arjuna in his
chariot subdue the gods and all men and all
countries. Then Yudhishthira freed the gut of the
bow by whose aid he had guarded the land of the
Kurus. Next Bhima undid the fastenings of his
bow. king ! f with this bow had Bhima
the mighty defeated in battle the Panchalas and
the lord of Sindhu, and in the hour of victory
he had single-handed humbled a multitude of
warriors. For, king ! the shock of that bow
* The name of Arjana's bow given to him by Agzii when he foagbt
against Indra.
t The king here is king Janmejaya to whom in the forest the
sage Vaishampayan told the deathless tale of the heroes of the house
of Bharata.
14 TALE OF THE SHAMI TREE.
was like the thunderbolt that fidk upon and
shalterB the hill crests. Next faeantiM Bweet^
longaed Nakula untied the bow with whieh he had
oonqnered the lands of the West^ And last
of all SahadeTa* unstrung the bow by whose help
he had won the kingdi>mH of the Deocan. In this
wise the Pandavs freed their bow strings and diey
laid down their bows and their bright swotds,
tli^ir jewelled quivers and their piereing arrows.
Tndhiahthira gathered them togi^her and told
Nakola to dimb the tree. And Naknla did ao and
in the holes and crevices where the arms naj ght
best lie and where the rain woold not reaidi dMB,
there he placed them and tied theak with stna^
cords. Then the Pandavs tied a corpse to the tree
thinVmg that its si^ht and smell woold keep men
from wandering thither. Then diey walked to-
wards Virat Nagar and on the road thej said to
the shepherds and cowherds and others whom Aej
passed : ^ According to the cnstcHn of oor finnify
we have tied to that tree the corpse i^ onr mother
dead at the age of ISOf. So the Pandavs goard-
ed against the evil thoughts thai arise in men's
minds and that thev mi^rht there pass the thirteenth
year of exile they a[it<^red the m^ghtv city of Viral
There is yet a third t^W that connects the Shami
tree with Ra$:hn, the $rr;9ind*;jtther t^ Ramdiandra.
TALE OF THE SHAMI TREK 1&
It runs that one day a young sage called Kautsa
quarrelled violently with his guru or teacher Var-
tantu and wished to leave him. But Vartantu be-
fore he let him go dunned him for fourteen crores of
rupees as the price of his apprenticeship. Eautsa
went to the court of king Raghu of Ayodhya to
beg his master's fee. But he came at an unhappy
time. King Raghu had just held a mighty sacri-
fice and he had given everything he possessed to
the Brahmanas who bad assembled. So that
when Eautsa came to king Raghu's court the
generous prince was reduced to dine off earthen
plates. Eautsa's heart sank within him when he
saw king Raghu's poverty nevertheless he dis-
closed his object. The prince called his treasurer
but in vain. The treasure room was as bare as
Mrs. Hubbard's cupboard. In despair king Raghu
prepared to raid lodra's capital Amraoti and rob him
of the fourteen crores asked for by Kautsa. Just
at this time Naradmuni came to Ayodhya and after
the customary salutations enquired and learnt tha
cause of king Raghu's preparation. He at once went
to Amraoti and told Indra. The latter alarmed at
the resolve of the desperate Eshattriya sent for the
godEubera, his treasurer and the lord of all wealth
and made him for three and-arhalf ghatkas the
samenight shower gold on Ayodhya. And the gold
aU fell in one place where a giant Shami tree stood.
And next morning, the 10th of Ashwin Sudh^
the day chosen by his astrologers as auspicious for
his advance against India, king Raghu saw masses
16 TALE OF THE SHAMI TREE.
of gold heaped all round the tree. He called Eautsa
and told him to take it away. But the sage said
that he wanted but the fourteen crores with which
to pay Vartantu. And taking them he went his
way. But the proud Kshattriya refused to touch
what had been obtained for the needs of a Brah-
mana and the rest of the gold lay there that all who
wanted it might help themselves. And still on the
10th Ashwin Sudh, the day that king Raghu
should have started for Amraoti and better known
as Dassara &om Dasha 10th, Maratha villagers
keep alive his memory. For first worshipping the
trunk of the Shami tree they cut off its branches
and mixing them with earth, sesamum flowers,
Apta leaves, and bajri ears they offer them to
Ganesha who turns them, it is fancied, into gold.
The heap is then taken to the village boundary
and is there looted by the men and boys of
the village. And this is the ceremony of the
Simolanghan.
But there is a still stranger sequel. For in
honour of his grandfather, Ramchandra chose also
for his expedition against king Ravan of Lanka
the 10th of Ashwin Sudh and before starting pray-
ed to the Shami tree for success. And century
after century the Rajput Kings have prayed to the
Shami tree and led forth against each other or the
Mleccha, the heroes of Mewar and Marwar. And
following them the Maratha captains did likewise
and on Dassara started forth on their raids. Then
in the Peshwa's time when warfare became more
TALE OF THE SHAMI TREE. 17
scieDtific and organised campaigns took the place of
razzias, the Dassara became a great festival on which
the Peshwa distributed amid regal state dresses of
honour to the Indian princes. And this custom
when the Peshwai passed away was continued by
the English Resident until in the late Empress'
time the date was changed from the Dassara to the
Sovereign's birthday, a practice which continues to
this day. And thus it is that when the Agent for
the Sirdars and the Deccan nobles assemble at the
yearly Durbar to express their loyalty to their
august master, the King Emperor, they also do
homage all unwittingly to the legendary sanctity
of King Raghu's Shami tree.
THE STORY OF THE
BEL PLANT.
The scientific name of the Bel plant is Aigle Mar-
melos which, as I will freely admit, throws but
little light on the subject In appearance it is an
ordinary enough shrub with small green leaves and
green apple-shaped fruit In Hindu religious
circles, however, the Bel tree has a very large place,
and its connection withSati, the first wife of Shiva,
seems to indicate a pre-Aryan origin of its sancti-
ty. Sati's story is told in the Shrimat Bhagwat
the tale that was told by the sage Maitrya to
Vidura, the brother of Pandu, and Dritarashtra, and
thus the uncle of the Pandavs and Kuravs, the
heroes of the Great War.
Sati was the daughter of King Daksh by his
union with Prasuti, the third daughter of self-sprung
Manu. Now sixteen daughters were born of this
union. And of them thirteen were given in marri-
age to Dharma or Religion. And their names
were Budhi or Talent, Medha or Discernment,
Shradha or Devotion, Maitri or Friendship, Daya
or Pity, Shanti or Calmness, Tushti or Satisfaction,
Titiksha or Patience, Rhi or Intelligence, Unati or
STORY OF THE BEL PLANT. 19
Happiness, Poshli or Weal and Mnrti or Shape.
And to each of these was born a son of various
names, but to Mnrti were bom Nar and Narayan^ at
whose birth the Heavens burst into music and the
angels and the cherubs — the Gandarvas and the
Kinnars — ^began all to sing on the fifth note.f
The fourteendi daughter was Swaha or Flame who
wedded Agni or Fire. And the fifteenth daughter
was Swadha whom King Daksh gave in marriage
to the Pitars or deified saints. And the sixteenth
was Sati and her he bestowed on the god Shiva.
But of this marriage only evil came and here
I will give a translation of the opening passage
of the second chapter of the fourth book of the
Shrimat Bhagwat.
" Vidura, once upon a time King Daksh plan-
ned a sacrifice and he invited to it with their pupils
Vasishta and the sages and the Kishis and their
retinues and all the gods and the Munis and the
Agnis.J And shortly after they had come King
Daksh entered. And by his lustre, Vidura, the
mighty hall of sacrifice lit up. And all therein
Beeing this king among men stood up, save only
Brahmadev and Shiva. And King Daksh, after
bowing to Brahmadev as the guru of all, sat on hi s
* They were incarnations of Vishna althoagh not named among
the ten principal ones.
f The 7 notes or iwars of fiinda mnsio corresponding to the kej of
O Natural are Sa, Be, Ga^ Ma, Pa, Da, and Ni. Thns the 5th note
would be G— the note, ouriously enough, on which English clergymen
intone.
X There were 49 Agnis either descended from or including the Agni
who married Swaha.
20 STORY OF THE BEL PLANT.
appointed throne. But 8hiva had never even
moved in his seat and King Daksh felt so wroth at
this that his eyes grew red as fire. And he so
glared at Shiva so that those seated round expect-
ed Shiva to be consumed. Then Daksh rose and
pointing to Shiva said in the presence of all :
" * members of the assembly, what I say to you
do not think that I say it lightly or thoughtlessly
[Here follows a page full of virulent abuse of
Shiva to which Shiva replies at equal length and
with equal acrimony,]
'J'his wag how the quarrel commenced and Shiva
rose from his seat before the sacrifice had begun
and went homewards. And King Daksh then
initiated the ceremonies to which the assembled
guests had been invited and which lasted 1,000
years. Sati, however, had not been present, and
does not seem fully to have appreciated Shiva's
explanation that external honour was only good
for those absorbed in the Karma marg* and that he
had really in his heart honoured King Daksh who
had been too unenlightened to see it. Some ages
later — ior time was of little value to these Mighty
ones — King Daksh gave another sacrifice. And to
• There are 4 Margs according to the Hindu belief : (a') The Karma
marg, the ordinary path of worldly affairs, followed by the careless and
the anbelievin^ ; C^) the Bhakti marg, the path of devotion and anfteri-
ties, followed by the elect ; (o) the Raj marg, the path of Govemment to
which the elect are next promoted ; and (,d) the Dnyan marg or path of
knowledge, the last stage before Moksh or release from the pain of living
is obtained.
STORY OF THE BEL PLANT. 21
these again he invited the gods and the saints, the
Munis and the Rishis. But Shiva and Sati received
no invitation card. Sati, however, longed to see
her parents and her sisters and wished to go
uninvited. She asked Shiva for leave, but he
refused. Thereupon she got so angry that she
left him to go on foot to King Daksh^s house.
Shiva then relented and sent after her his retinue
and his sacred Bull Nandi Keshwar. So that in
fuIJ state she duly arrived at King Daksh's sacri-
ficial hall. But a visit which had begun with a
wife's disobedience to her husband was predes-
tined not to end well. So when Sati reached her
goal only her mother and her sisters welcomed her.
King Daksh and his courtiers openly ignored her.
She then in the style of epic and puranic charac-
ters abused her father for several pages and in the
end resolved to destroy the vile body bestowed by
him that she might no longer feel towards him
any obligation. How she did it will be seen from
the following translation : —
The sage Maitrya said : " best of the Kurus
{Vidura), hereupon Sati donned yellow clothes
and sat down with her face to the north. She
first performed the Achaman* rite and became
silent and then according to the rules of Yoga, or
the True Science, began the task of entering the
state of Samadhi or Contemplation. She first
* This conslBtB of sipping water in the names of Eeshav, Narayan
and Xadhav and throwing it down in the name of Govind.
22 STORY OF THE BEL PLANT.
became rigid and then united the Pran ^ and the
Apan beneath her navel. Next by an upward mo-
tion of the navel wheelf, she brought them to her
heart and skilfully fixed them there. Lastly, she
slowly forced them through her throat into her
forehead. Now, as by living with the Lord Shiva
she had become well-versed in the Yoga, she was
then able by its means to produce a flame that
enveloped her body."
And so, the end was, the poor lady was entirely
consumed and King Daksh's sacrificial party broke
up in disorder.
When the sad news reached the Lord Shiva he
was inconsolable and wandered vainly up and
down the earth and heavens seeking for mental
rest. And at last he one day found it under a Bel
tree.' For, seated in its shade, he cast his eyes
upwards and from the shape of the fruit which
resembled Sati's rounded bosom, he fancied that
her spirit had become embodied in its trunk. Now
it happened thereafter that Parwati, the daughter
of Himalaya, lord of the mountains, wished to wed
with the Lord Shiva. And to gain her end, she
had practised various austerities. For twelve years
she had sat with downcast eyes inhaling smoke.
• According to Hindu science, there are in each human being 5 Vital
airs : (a) The Pran or air of the lungs ; (b") Apan, the air in the lower
abdomen ; (p) Vyan, the air diffused throughout the tissues of the body;
(J) Udan^the air in the throat ; and (jb) Saman, the air in the stomach
deemed necessary for digestion.
t The Nabbichakra is the wheel supposed to lie under the humazL
navel •
STORY OP THE BEL PLANT. 23
Then for sixty-fonr years she had sat eating with*
ered leaves. In the month of Magh (February)
she had sat immersed in water ; in Vaishak (May)
she had sat between five fires, and in the rains she
had sat without food and without a roof. Now she
had all but reached her object when Naradmuni,
mischief-maker among the gods, visited Himalaya,
lord of the mountains, and urged hun to unite
Parwati to Vishnu. Himalaya agreed, but Par-
wati fled with a waiting maid into the desert.
There she drew a linga on the sand placed on it
Bel leaves, and abandoning all food and water, gave
herself up to the worship of the Lord Shiva. At
last, conquered by her devotion, he appeared and
granted her the boon of wifedom to himself. Thus,
the Bel is doubly sacred, for it granted rest to the
Lord Shiva and won wedlock for Parwati. And
he who worships Shiva without the leaves of the
Bel will be consigned to the blackest depths of
Hell for one Ealp or seven ages of Lidra each of
7,000 years. And the learned in Hindu medicine
use it in many ways. The young fruit is used as
an aperient. The fruit, full grown but still sour, is
given as a cure for dysentery. And the fruit fully
ripened is used as an astringent and an appetizer.
The Bel, too, has played a part in history. For, on
the strength of an oath sworn on the Bel bandar,
the First Peshwa, Balaji Vishvanath, trusted himself
to the tender mercies of Damaji Thorat, the jaghir-
dar of Patas. His trust was betrayed, for Balaji
was at once seized and tortured. When reproached
24 STORY OF THE BEL PLANT.
with his broken oath Damaji replied : ^' What of it ?
the Bel is only a tree and bandar tormeric I eat
every day.'* Such ignoble levity only lowered him
in his fellow countrymen's eyes, and to use an
Irish expression, he never bad the same name in
the country afterwards. Lastly, the comparative
size of the Bel fruit and the Avala {Phyttanthus
emhlica) has given rise to a humorous proverb :
** Avala deun bel kadane/' or as we say *^ to give a
sprat to oatoh a salmon."
IN
OLD MAHABLESHWAR.
Some three miles from where, in the summer
capital of the Bombay Government, the English
foregather on the tennis court and the golf green
lies the ancient village of Mahableshwar from
which by an improper extension the name was
applied to the village of Nahar chosen by Sir John
Malcolm as a hot weather retreat for Bombay
officialdom. In most ancient religions peculiar
sanctity seems to have attached to rivers, and,
especially so, in burnt up India, where the rarity
of running water makes it the ^nore precious.
Great, therefore, is the holiness of Mahableshwar,
for from the sacred pool round which the temples
cluster rise, so it is fabled, no less than five
streams — the Krishna, the Venna, the Koyna,
iho Gayatri, and Savitri.
]^e last two are of no great importance, but the
fikcee are considerable rivers. The Venna
) Krishna at Mahuli near Satara. The
28 OLD MAHABLESHWAR.
Reggio, and on the French proletariat after Valmy,
and Jemmappes.*
Another mile or so and the tonga abruptly
stopped. Unawares we had arrived at the end
of our journey. My friend, it seemed, had
previously informed the pujaris or guardians of the
shrine of our intended visit and we were escorted by
the entire village to the temple nearest the road-
one sacred to Mahadev or Shiva. In the outer
room into which all may enter sits a massive bull,
which, as always in Shiva's temples, looks toward
the godhead's inner shrine. We were then taken
out of the temple and skirting its outer wall were
allowed to peep into the deity's sacred bedroom.
In front hung lace curtains and these, when
pulled aside, revealed a bed, covered in the
English fashion, with pillows, sheets and blanket.
There is an old Sanskrit proverb much in vogue
both in Guzerat and the Deccan : " Bajya kalasya
karanam " (the king is the model of the time) and
never was its truth more demonstrated than by
the manner of the bed on which, guarded by a
bronze five-hooded cobra, rests nightly Shiva's
sacred presence.
We had not, however, come to see the temple
of Shiv but that of Mahabal. The legend runs
* Theodore de Banville^s striking lines will, I dare say, be known to
many ot my readers : —
*' Qnand les Idvres de V aurore.
Baisaient noF, yenx soulev^s
Et nous n^^tions pas encore
La France des petits crevls.'^
OLD MAHABLESHWAR. 29
that there were two demon brothers Mahabal and
Atibal who warred against the gods and harassed
the Brahmans. Atibal was kiJled by Vishnu in
single combat. Mahabal sought to avenge his
brother but was tricked into promising Vishnu
a favour. The favour asked and granted was the
death of Mahabal, but it was rendered less bitter
by Shiva's promise that he and Vishnu would
in the after years be worshipped on the scene
of the battle under the names of Mahabaleshwar
and Atibaleshwar^. This, however, is only an
idle tale and the names themselves suggest that
they were but the expression of the fear of early
man at the desolate grandeur of those storm-swept
hills and of the surpassing might of the hand
which, according to his simple mind, must have
fashioned them.
But, of course, the main interest in the temple
attaches to the sacred pool. It is divided into two
compartments, as it were, in one of which the
worshippers bathe and in the other wash their
clothes. Just above the pool is a stone image of a
cow from whose mouth pours a considerable stream
of water. Above are five recesses in the wall re-
sembling shrines sacred to the five rivers. And that
on Krishna's shrine, on the extreme right, was
honoured (I could not ascertain why) by a number
of burning candles. Under the pool, so the priest
told us, were pipes which led beneath the ground
*Maliabale8hwar=great strength of god.
AtibaleBhwar=va8t streagth of god.
30 OLD MAHABLESHWAR.
to the channels of the five rivers. I was not
allowed myself to enter and examine the truth of
this story but my companion did so and returned not
very satisfied. The tale is, however, possible, for
the Krishna's falls are only a few yards away and
the pool may well be connected with the Maha-
bleshwar lake which in turn feeds the Venna river.
In any case we came not to scoff but to observe
and we were amply rewarded.
As we quitted Mahabal's temple I noticed on my
left a small shrine. Over it floated the yellow
flag of Shiva from which was evolved the national
standard of the Marathas, the renowned Bhagwa
Jhenda. I asked a pujari ^^ hen deval koni stha-
pilen ? " (who built that temple). He answered :
** Holkar yani — Ahilyabai Holkar '* (Ahilyabai Hol-
kar built it). Ahilyabai Holkar ! What a volume
of old world history her name recalled. She was
a daughter of the house of Shinde and was the
wife of Khanderao Holkar, the great Malharrao's
only son, who was killed in battle near Bharatpur.
Her husband predeceased his father, but left a
graceless son called Malerao. Ahilyabai had
always been famous for her alms and piety. But
her son used her qualities as a bait for his
malice. He used to ofEer lotas filled with rupees
to devotees attracted by Ahilyabai's generosity.
They eagerly grasped his gift and plunged their
hands into the coins only to find that the prince
had underneath them concealed scorpions. And
their screams of pain were simultaneously accom-
OLD MAHABLE8HWAR. 31
panied by the mocking laughter of the scapegrace
youth and the pious sobs of the queen mother. On
Malerao's early deatb^ Bagunathrao, uncle and
minister to Madhavrao Peshwa, sought to re-esta-
blish the central authority over Holkar's jaghin
But he had entirely mistaken the character of the
lady whom he desired to oppress. He wished to
force upon her a distasteful adoption and a compul-
sory contribution or nazarana to the Peshwa,
Ahilyabai, however, displayed in this juncture, the
high spirit and resolution of Maria Theresa,
Throwing aside for the moment her devotional
exercises she placed herself at the head of the
Malwa chieftains and fastening to each comer of
her elephant's howdah a quiver filled with arrows
she renounced her allegiance to the Peshwa and
defied each of the four quarters of his empire. But
the challenge was never accepted, for Raghunathrao
fioon learnt with dismay that behind Ahilyabai
stood, ready to support to the utmost, his slighted
kinswoman, the first Indian statesman and soldier
of that age — ^Mahadji Ranoji Shinde. A hasty
letter from Poena smoothed over the existing diffi-
culties and the trouble was removed* Some years
later her territory was invaded by the first prince
of Rajasthan, Ulsi Singh, Maharana of Udaipur,
but the fiery queen's answer to this insult was a
defeat so tremendous that until her death at the
age of sixty-eight no other ever dared again to
disturb her endless prayers or the calm tran-
quillity of Holkar's dominions. She was in truth
32 OLD MAHABLESHWAR.
a great and noble lady and on her soul be the
peace.
The pujari ftirther told me that every year he
received Rs. 60 for the upkeep of the temple Then,
why, I asked, was the tail of the bull which faced
it and which had fallen away or been knocked oflF,
not replaced.? The answer was that the Rs. 60
were allowed for the performance of the god's
worship not for the restoration of his bull's tail.
So I have no doubt, but that the unhappy beast
will throughout the ages sit tailless as a Manx
cat, presenting, as if in cynical defiance, his dis-
honoured stem to the hostile scrutiny of the unholy
Mleccha.
The morning was wearing on so we took our
leave, not however escaping a flood of entreaties
for alms from the pujaris — conduct which brought
on them the severe rebuke of the tongawala, who,
as he said, could not understand how persons
worth lakhs of rupees could behave in that dis-
graceful fashion. This statement did not, however,
prevent him later from behaving similarly to
obtain an enhanced fare. When confronted with
his former admission he sought refuge in evasion
and contended that he had but said that such con-
duct was blameworthy in persons worth lakhs of
rupees aud not in poor tonga-drivers like himself.
His ingenious plea was, however, disallowed, and
he departed grumbling yet unashamed. But this
was at the end of our journey and we had
it still before us. The higher sun brought out
OLD MAHABLESHWAR. 33
more fully the contrast of the green jungle and
the red roads. A soft breeze stirred the tops
of the jambul trees and the lights and shades
chased each other along their silver barks. And
far below, dazzling our eyes like a mirror played
upon them by a wanton schoolboy, and guarded
on either side by the sombre spurs of the Sahyadris,
we saw winding through the endless valley the
flashing waters of the Koyna river.
A FORGOTTEN BATTLE-
FIELD.
As the fast mail train of the Great Indian Penin-
sula Railway flies along the gradually narrow-
ing plain that divides Foona from Lonavla^ it
is probable that but few of its passengers observe
a tiny roadside station just beyond Talegaon, The
mail does not stop there and as it thunders past it
is hard to read the name on the notice board.
And beyond the name there is nothing else which
would attract attention. A little village nestling
in the centre of a rough plateau five or six miles
wide is not an uncommon sight to a traveller in
Western India, Yet name and spot are both worthy
of more than a passing glance. For the name of the
village is Wadgaon and the rough open ground
shut in by the dark cliffs of the Sahyadris was the
scene of one of the greatest disasters that ever
befell the English arms in the annals of India.
Fully to understand the tangled politics of those
times it is necessary to go back to the death of
the great Bajirao, who, broken-hearted at the
failure of his attempt to destroy the new power in
the Deccan created by the Nizam-ul-Mulk, died
on the 20th of April 1740, on the banks of the
Narbadda. Of his three legitimate sons one died in
FORGOTTEN BATTLEFIELD. 35
«arly youth. But the two eldest, Balaji and
Baghunathrao, both men of few scruples but great
ability, played foremost parts in the history of the
Marathas. The former succeeded his father as
Peshwa and nine years later, on the death of
Shahu, became by the forced •* sati " of his widow
and by Tarabai's imprisonment of Ram Raja,
Shahu's heir, the absolute master of the empire.
But as he died, overwhelmed by the news of
Fanxpat many years before the events with which
this article is concerned, it is unnecessary to refer
further to him. The days of Eaghunathrao,
however, were many and evil, and, while Balaji
really founded the dynasty of the Poena Peshwas,
no one laboured more effectively to destroy it than
bis younger brother. Lideed, during his long life,
the part played by himself and his son after
him, resemble in an extraordinary manner, the part
enacted in France by the princes of the House of
Orleans. In his earlier life the exploits of
Raghunathrao recall those of the gallant prince
who at Steinkirk, when only fifteen, broke at the
head of the Great King's glittering guards through
the advancing infautry of William of Orange.
With far more claim to generalship and with a
heart no less bold, Raghunathrao led 50,000
Maratha cavalry from Poena to Delhi, defeated
Ahmed Shah Abdali's Afghan governor of Sirhind,
and gave to the Peshwas' horse the proud spectacle
of the Bhagwa Jhenda's golden pennons dancing
in triumph above the walls of Lahore.
36 FORGOTTEN BATTLEFIELD.
A quarrel, however^ with his cousin Sadashiyrao
about the cost of this expedition far more than
destroyed its good results. Adopting the tactics
employed by Nicias towards Cleon, Raghunathrao
suggested that Sadashivrao should himself lead
the next expedition to Hindustan. The result was
what Raghunath both hoped and expected.
Sadashivrao, without military talents of any kind^
was overwhelmed by the Afghans at Panipat.
He and his nephew, the Crown prince Yishwat
Rao, perished with 200,000 men on that bleak
and bitter plain. Nor was this all. The Peshwa
Balaji was, as I have said, unable long to survive
the news and in the midst of this calamitous time
the vast weight of the shaken empire was thrown
on the shoulders of the dead Balaji's second son^
then barely seventeen, and known to history as
Madhavrao Ballal. In the face of disasters due
wholly to Raghunath's own jealous nature, it was
yet open to him partially to redeem his conduct
by displaying towards his young nephew loyalty
and deference. But Raghunathrao from this time
onward committed towards his brother's children a
series of crimes and treasons which entirely over-
shadow those which a few years later brought on
Philippe Egalit6 the execration of all Europe.
Nettled at Madhavrao's wish to take some part
in the administration, Raghunathrao assembled an
army and defeated his nephew's troops; and but for
Madhavrao's chivalrous submission the State would
have fallen a prey to the Nizam's advancing army.
FORGOTTEN BATTLEFIELD. 37
The union of the two relatives was soon rewarded
by the great victory of Rakshasabhawan wherein
Madhavrao so covered himself with glory that
Raghnnathrao was no longer able to dispute his
isnpremacy. But when in 1772 the gallant and
capable young prince died of consumption, Raghu-
nathrao renewed against his brother Narainrao the
plot which had been foiled by the talents and
character of Madhavrao. Less than a year after
Narainrao's succession he was, with the connivance
of Raghunathrao and at the instigation of his in-
famous wife Anandibai, murdered in cold blood by
the officers of the palace guard. It is satisfactory
to note that this crime brought on its author nothing
but misery. For shortly after Narainrao's murder
jhis widow gave birth to a son, called Madhavrao,
after his uncle, thus again interposing a direct
heir between Raghunathrao and the Peshwai.
Having murdered his king, Raghunathrao's next
step was to betray his country. By sedulously
spreading false reports he convinced the English
Government of Bombay that Madhavrao was a
spurious child, and by offering the cession of a large
part of Gujarat he obtained their armed assistance.
On the 18th May, 1775, Colonel Keating with a
small mixed force of English and sepoys won, near
the banks of the Mai, the decisive victory of Arass.
Some seven months previous to this action, how-
ever, the Government of Bengal had assumed the
supreme control of our Indian possessions, and as
the Bombay Government had carried on this war
40 FORGOTTEN BATTLEFIELD.
resolute march would place Poena in his hands.*
No arguments moved the Committee and at 11 p.in.
on the 11th January, the victorious army threw
their heavy guns into the lake of Talegaon and
began their retreat. They soon learnt that the
Maratha troopsi although unable to check a hostile
advance, did not lack enterprise in a pursuit. Iso-
lated parties pushed on and seized hills in front of
the English force so as to enfilade it as it passed.
Bodies of horse plundered the baggage and en-
gaged the head of the retreating army, and but for
the signal skill and bravery of Captain Hartley,
the English force would probably have not long
survived. But every charge of the Deccan
horse was met and defeated by this gallant
soldier's resource and valour. The whole of
the 12th January he occupied, in spite of the
efforts of the entire Maratha grand army now
arrived to dislodge him, a low rising ground
with his unsupported rear guard. And as even-
ing fell he was able to make good his retreat to
Wadgaon where the rest of his comrades had
halted.
Here he found that the Committee were unwill-
ing to continue the retreat and had already sent a
Mr. Farmer to negotiate with the enemy. This as
might have been expected did not discourage the
Marathas. And Mahadji Shinde insisted on a
•Even Mr. Natu, the writer of an admirable vernacalar life of
Mahadji Sindia, admits that the Maratha troops of this period were
worthless. '' Ehogir bharte, ^^ i,e.^ mere saddle stuffing, is his expressive
phrase.
FORGOTTEN BATTLEFIELD, 41
complete surreDder and on a cession of not only
all the Company's conquests since the death of
elder Madhavrao but also of the Company's pos-
sessions in Broach and Surat In vain Hartley
protested, offering himself to conduct the retreat.
And, indeed, under so gallant a leader and with
the spirit of the troops and the junior officers still
mibroken, it is possible that the force might still
have even fought its way to Poena. But the
courage of the Committee had now so ebbed that
Hartley's resolute words roused no echo. After a
feeble demur that they had no powers to negotiate
ihey consented to every demand made by Shinde,
and they were only spared the ignominy of sign-
ing away Raghunathrao's liberty by his own as-
tuteness. For correctly gauging the situation, he,
shortly afler tbe retreat began, deserted his allies
and threw himself on Shinde's mercy. On the
acceptance of the latter*s terms, a treaty was drawn
up and signed. The Committee were then allowed,
as au act of clemency, to withdraw with their army
to Bombay. I am glad to say that their conduct
received there a fitting punishment. The senior
officers of the expedition were one and all ignomi-
niously dismissed and Captain Hartley was promoted
to the rank of Lieutenant-Colonel. Unfortunately,
his promotion was conferred without due considera-
tion and on the petition of such of his seniors who
had not served in the recent campaign, his pay
and further promotion were suspended until they
had again superseded him. Mortified beyond
42 FORGOTTEN BATTLEFIELD.
measure, he resigned the Company's service but
recommended by the Court of the Directors to the
King, he was given command of the 73rd regi-
ment, rose to the rank of Major-General, and was
the animating spirit of the reconquest of the
Konkan and of the capture of Bassein.
Such is the stirring story of the lonely station
which the Mail trains pass heedlessly by. Nor
has its remembrance lingered with the inhabitants
of the quiet village. I sought in vain with their
help to locate the rising ground so stubbornly
defended by Hartley, and the spot where the
treaty was discussed by Farmer and by Mahadji
Shinde, But battle, retreat, capitulation — all alike
had been forgotten. And, indeed, when through
the mists of a November evening the long purple
hills look calmly down on the babul-dotted plain^
on the old stronghold of the Dhabades and on
the trees mirrored in the sleeping lake, h is hard
to picture that they once enjoyed a spectacle
unique in Western India, — the surrender of an
English army.
THE BAKHAR OF THE
DHABADES.
To many probably of my readers the word
Bakhar will be unknown. And perhaps it will be
as well to clear the ground by explaining that the
word does not mean a he-goat, as I once heard it
translated by an enthusiastic but ilMnformed
Marathi student. I am unaware of the origin of
the term, but it is applied to the family histories
of the great Deccan houses and these bakhars
formed one of the mines from which Grant DuflF
took his materials. The bakhar with which this
article will deal must have been written not long
after the downfall of the last Bajirao and narrates
in simple language the history of a family that for
more than a century took a leading part in the
affairs of the Maratha Empire. The book — a bound
manuscript — was kindly lent me by Sirdar Dha-
bade of Talegaon, and as I read, at first with diffi-
culty and then with some fluency, the old Maratha
shrift, I seemed to see, through the medium of this
unpretentious tale, enacted before me all the
complex and striking events that together made
up the history of the Empire of the Marathas.
The founder of the Dhabade family was one
Yeshpatil Dhabade, Mukadam of Talegaon, who
44 BAKHAR OF THE DHABADES.
first obtained service as the personal attendant of
Shivaji. On the latter's death Yeshpatil continued
to act as the tutor of the two young Princes Sam-
bhaji and Rajaram while his two sons Ehanderao
and Sivaji served as their pages. In 1689 Sambhaji
and in 1690 his son Shahu were captured by
Aurangzib. Thereupon the Dhabades were retain-
ed solely in the service of Rajaram and at the
council gathered to declare the latter regent,
Khanderao represented the family interests.
Shortly, however, after Shabu's capture, Rajaram
at Panala was in grave danger of a similar fate.
He had taken reftige in that fort when it was
suddenly besieged by a detachment of the Moghal
army under Zulfikarkhan. But fortunately for
their Prince the Dhabade family were with him.
At their father's command Ehanderao and Shi-
vaji disgaised Rajaram and themselves as grass
cutters and so slipped through the Moghal lines.
The Prince, whose health was never robust, soon
tired and would no doubt have succumbed during
the flight had not the two Dhabades— if our chro-
nicles can be believed — carried him forty miles in
a single day. Shivaji, it is true, fell down and
died of fatigue, but Ehanderao triumphantly bore
his Prince out of danger.* Needless to say the
grateful Prince was not slow to reward his saviour.
• This feat bas been attiibnted by Grant Dnff, Vol. I, p. 877, to
the Shirke family. And I dare say the honour of saving Bajazam ii
claimed by several difierent houses.
Since writing this the true origin of the word bakhar has been
suggested to me. It is a corruption of khabar.
BAKHAR OF THE DHABADES, 45
Indapnri, Urase, and Dbankan villages had al-
ready been granted to the Dhabades, and to these
he added, at the birth of his son, the patelki and
kulkami rights of the talukas of Junnar, Hari-
chanda, Pnna and of the parganas of Akola and
Maval. And as the quaint deed ran: '^ If any
one were to disturb the possession of the Dhaba-
des his act, were he a Hindu, would be deemed
as heinous as if he had killed both a cow and a
Brahmin at Benares and were he a Musulman as
if he had taken an oath on the Kaaba and broken
it." And the value of this substantial gift was
heightened by the title of Sena Ehas Ehel or com-
mandant of the royal guards. Rajaram died in
the summer of 1700 and Aurangzib seven years
later. On the latter's death Shahu was released,
and naturally wished to enter into possession of
his father's kingdom, but Rajaram's widow, Tari^
bai, had for 7 years enjoyed power and was
tmwilling to give it up. She affected to believe
that Shahu was a mere impostor and sent Ehande-
rao Dhabade who had been his early playmate to
test him. No doubt the lady thought that Dhaba-
de would, as a prudent man, decide according to
her wishes. But if so she was disappointed. For
the gallant Sirdar after meeting Shahu and care-
fully examining him declared him to be the true
0on of Shambhaji and joined his cause. It was
saccessful and honours rained on the loyal Ehan-
derao. He was confirmed in the possession of
Rajaram's grants although as the original deeds
46 BAKHAR OF THE DHABADES.
had been lost in the war they might well have
been repudiated. And not long after the instal-
lation of Balaji Vishwanath as Peshwa, Ehanderao
Dhabade was raised to the rank of Senapati or
Commander-m-Chief. He was now one of the
great officers of State and in order to maintain his
rank he was granted the Sar deshmnkhi rights of
the 104 villages of the pargana of Panner. The
duties of his new office were first exercised in the
conquest of Gujarat where he, in conjunction with
the Nizam, won against the Syads the decisive
victory of Balapur (A.D, 1720). He did not,
however, long survive the fatigues of this cam-
paign. On account of his old age he asked to
be excused from further service and begged that
his son Trimbakrao might be at once invested
with his own earlier title of Sena Khas EheL
This was granted and Khanderao returned to
Talegaon where he shortly afterwards died of
gravel.
Balaji Vishwanath who had always remained
on friendly terms with the Dhabades, had pre-
deceaped Khanderao by a few months and a
struggle was shortly to ensue between their sons
which was alike disastrous to the Dhabades and
the kingdom. Trimbakrao had before his father's
death made himself complete master of Baroda
and Southern Gujarat and when he succeeded to
the post of Senapati he was regarded after the
king as the most considerable personage in the
Deccan. As a Maratha also, he had with him the
BAKHAR OF THE DHABADES. 47
good wishes of the descendants of Sivaji's com-
rades and of the deshasth Brahmins both of whom
had regarded with dislike the preponderant
power of Balaji Vishwanath and the increasing
number of Chitpawans in the public offices. In
spite of considerable opposition, however, Shahu,
mindful of Balaji'e services, gave some months
after his death the vacant post of Peshwa to
Bajirao, his son. It was now generally felt that
the contest between the Dhabades and Bajirao
would not long be delayed. Nor was public
expectation in error. At the first durbar held
after Bajirao's elevation he proposed to king
Shahu the conquest of Malwa. Shripatrao Puresh-
ram, whose father had^ died about the same
time as Khanderao Dhabade and Balaji Vish-
wanath, and who had thereby succeeded to the
title of Pratinidhi (or the king's image), was a
Yajurvedha Deshasth and as such a supporter of
Trimbakrao. He as the Dhabade's mouth-piece
resisted the proposal. He drew a just picture of
the disorganisation of the finances, of the dis-
ordered state of the Konkan and Gujarat, and
urged with force and truth that the time had
come to consolidate the Maratha conquests.
Their independence had been recognised. It was
far better that while avoiding all rupture with
either Delhi or Hyderabad, they should convert
their present possessions into a wealthy and
powerful kingdom. Bajirao, however, skilfully
begged the question. Without touching on
48 BAKHAR OF THE DHABADES.
matters of administration or finance he dwelt on
the great deeds of Sivaji, who with far less
resources had opposed the Moghal Empire in its
heyday. He excited the king^s cupidity by
dwelling on the indolence, the imbecility and
above all the wealth of the Moghals, and sti-
midated his religious zeal by urging him to drive
from the sacred soil of India the outcaste and the
barbarian. But such a line of reasoning would
probably have failed but for the transcen-
dent personal qualities of the speaker. The com-
manding stature that reached the low Maratha
ceiling, the rich clear voice, the bold, virile
features, the dark imperious eyes that forced
attention and above all the rare felicity of diction*
that for centuries has been the peculiar gift of the
Konkanastha Ghitpawan produced an irresistible
effect And when at the close of a lofty pero-
ration, the minister fixed on Shahu his glowing
gaze and said, '^ Maharaja Sahib if you but listen
to my counsel, I shall plant your banner on the
walls of Attock, '' the scene that ensued was the
most dramatic in history. Regardless of the rigid
etiquette of an Eastern Durbar king Shahu, with
blazing eyes, sprang from the '• gadi " to his feet ;
** Plant my banner on Attock fort," he cried, half
* This strange admission of Deshasth Brahmins that their language
to be perfect must be spoken by a Konkanastha finds a curion? parallel
in the old Florentine saying that perfect Italian was the language
of Florence as spoken by a Roman — La lingna toscana nella bocca
romana.
BAKHAR OF THE DHABADES. 49
drawing his sword. '^ By God, yon shall plant it
on the throne of the Almighty 1'**
The Dhabade, though beaten in debate by no
means abandoned the straggle. He refused with
curtness Bajirao's offer to share in half the Malwa
conquests in return for half Gujarat, and in 1731
took the open field with 65,000t men. Bajirao
thereupon advanced on Dabhai. He was fortunate
enough to find the Dhabades' troops divided.
Trimbakrao with part of the army was at Dabhai.
His two younger brothers were at a distance of
forty miles. The Peshwa's intrigues were also
iully successful. On a plea of watering their
horses ail the Dhabade cavalry deserted to the
enemy. Trimbakrao, however, chained the legs
of his elephant to a gun and disputed the battle
with the greatest obstinacy. Indeed it is possible
that Trimbakrao might have won had not his own
cousin Shingrao Toke treacherously shot him in
the temple as he removed his helmet at the close
of the day. This decided the struggle. And
although the writer of the Bakhar would have
us believe that Trimbakrao's two brothers came
up, turned the tide of battle and drove Bajirao to
Satara^ where he was only saved by King Shahu's
intervention, I am afraid that Grant DufPs version
that Bajirao was victorious must be accepted. On
* The phrase used by the king was the Einnar Ehand. Grant Dnff
has translated this as the Himalayas. The term is the equivalent of
the celestial regions. And the excited Shahn'^s meaning, as I take it|
wai that his armies would conquer Earth first and Heaven afterwards.
t Qrant Onff estimates the number at 86,000.
7
50 BAKHAR OF THE DHABADES.
the other hand the victory was probably not so
complete as has been alleged, and there may be
trath in the account that the two brothers laid
their swords before the King as if to quit his
service and were only placated with the utmost
difficulty.
The elder Yeshwantrao was in Trimbakrao^s
place made Senapati and the younger Baburao
Senakhaskhel, and neither suffered at the king's
hands any losd because of their rebellion^ The
new Senakhaskhel soon showed himself worthy of
the honour. The Nawab of Surat had levied
octroi from an envoy of Shahu, and the Senakhas-
khel asked for and obtained leave to avenge the
insult With 368 sowars he proceeded to a camp
four miles from the town and there displayed the
Nawab's banner, whose followers he and his men
declared themselves to be. At midnight they
proceeded to the town gates which were open
because of the Kartiksnan festival, and without
hindrance passed through them, alleging an
urgent call from the Nawab himself. Similarly
they penetrated the inner fort, and capturing the
unfortunate ruler, carried him outside the City,
where he was compelled to surrender fourteen of
his twenty-eight Mahals and the Chauth of Surat.
For this feat Baburao received a gold anklet and
the Dhabades a Jaghir worth annually five lakhs
as well as the Mokasa rights over Ambare, Khan-
desh, Baglan and the Karnatik. In the following
years the Dhabades and their high-spirited mother
BAKHAR OF THE DHABADE8. 51
Umabai conquered Ahmedabad, and an agreement
sanctioned by Shahu and entered into with Bajirao
giving to the Dhabades complete independence
from the Peshwa's control restored them in a
great measure to their old position. But in the
coarse of the next ten years there occurred three
events disastrous to the fortunes of the family.
The gallant Baburao was poisoned in Khandesh.
Pilaji Gaikwad was assassinated at Baroda, and
the great Bajirao died on the 28th April, 1740, on
the banks of the Narbadda.
Pilaji Gaikwad, who had risen from the post of
Khanderao^s trainer to that of his second-in-
command, had been left by the Dhabades as their
Viceroy in Gujarat. He administered the country
with success, and faithfoUy and regularly paid
to bis masters at Talegaon the provincial revenues.
But his son Damaji, knowing the hostility of the
Dhabades and the Peishwas, saw that he might
turn it to his own profit. Bajirao would not
listen to his proposals, but his son Balaji bad none
of his father's scruples. During Shahu's life-
time, it is true, Damaji's schemes came to nothing.
For the king saw through them and supported
with admirable loyalty the descendants of his old
playmate. But at his death Balaji, by the impri-
sonment of Shahu's heir Ramraja and the forced
sati of Shahu's widow, became the master of the
kingdom and readily fell in with a proposal to
humble his only serious rival the Senapati. He
demanded from him the cession of half Gujarat.
52 BAKHAR OF THE DHABADES.
The Senapati consulted Damaji who, pocdng as a
friend, scouted the idea and advised him strongly
to fight.* They joined forces, claiming to be the
champions of Raja Ram's widow Tarabai, bat on
the battlefield of Alandi the Oaikwad deserted his
master, who was seized and confined in Poena
prison. For the sake of appearances Damaji was
also imprisoned, but shortly afterwards released^
and he and the Peshwa divided between them
Gujarat, while the unfortunate Senapati had to be
satisfied with a promised monthly allowanoe of
half a lakh, which was never paid. Teshwantrao
Dhabade, however, had had enough of rebellion,
and in 1754 took part in the Peshwa's conquest of
Bednore, and in the course of it died on the banks
of the Krishna. His son Trimbakrao succeeded as
Senapati, and was present at Panipat from which,i
however, he and Damaji Gaikwad both escaped.
On the death of Balaji, which occurred almost
immediately after the news of that disastrous
defeat, Trimbakrao allied himself with Balaji's
brother Raghunathrao in his attempts to dispossess
Madhurao, his nephew. But Raghunathrao was
also joined by Damaji Gaikwad, who thereupon
plotted and all but effected the seizure and
imprisonment of his old master's heir. The latter
in disgust fled to the Nizam. But good fortune
had deserted the lords of Talegaon. Madhavrao
and Raghunathrao were reconciled and together
defeated the Nizam at Rakshasbhawan, and
• This acconnt ebonld be ctmpared with page 62.
BAKHAR OF THE DHABADES. 5S
Damaji Gaikwad obtained from the Peshwa the
possession of the entire Dhabade Estates on an
undertaking to pay off Trimbakrao's creditors.
This, followed by the investiture of Damaji with
the titie of Senakhaskhel, proved too much for
poor Trimbakrao, who died of grief at Verul.
His old enemy Damaji died not l6ng afterwards,
and in the disputed succession the hopes of
Laxmibai, Trimbkrao Dhabade's widow, rose high.
But once again the Gaikwads were successful.
The widow obtained, through the Peshwas' help, a
large Jaghir from Govindrao Gaikwad, but only to
:find that it had already been mortgaged by his
brother Fatehsing Gaikwad to his creditors. The
Dhabades had now ceased to have any real
political importance, and the rest of the family
history is more or less a continuous struggle with
poverty and rapacious money lenders. The
widow was helped to some extent by Nana
Phadnavis, who placed her in possession of a Jaghir
of Rs. 50,000. Her adopted son Yeshwantrao^
however, was faced with fresh difficulties. Created
Senapati by the last Bajirao, and granted a
considerable estate in Ehandesh, he fell into the
clutches of Balaji Kunjir, the Peshwa's favourite,
who secured for himself the remains of the
Dhabade Estate by the following ingenious
expedient. The favourite directed the Senapati
to raise an army, promising that the Peshwa
would defray the expenses. The army was raised
but the Peshwa disclaimed all responsibility, and
64 BAKHAR OF THE DHABADES.
the poor Dhabade was forced to agree to baud
over his entire property to Eunjir that the latter
might pay off the arrears of the clamorous troops.
The Dhabade was now an utter beggar, but with
considerable foresight cultivated the friendship
of the English. And eventually the marriage of
his son to Daulatrao Shinde's daughter gave
Yeshwanlrao an honoured retreat in Gwalior.
The writer of the Bakhar ends with an ezpres*
sion of grim satisfaction that Teshwantrao lived to
see the English Government overturn the
Peshwa's rule and restore to the throne the heir
of the immortal Bhosle who had first befriended
the Mukadam of Talegaon. Nor were joyful feel-
ings the only gain of Teshwantrao. The English
whose society he had courted restored him to
Talegaon and to the property from which Eunjir
had cheated him. And to-day within the old fort
wall, which overlooks the trains and the motors
that join Poena to Bombay, there lives a gallant
sportsman and loyal gentleman, the first class
Sirdar Khanderao Dhabade of Talegaon. By his
courtesy I have been permitted to make this
story public, and his many firiends will, I know^
unite with me in the wish that one day or other
his line may restore the ancient glories of a house
which once ruled as all but sovereign Princes in
Baroda, Ahmedabad, Ehandesh and the Mawal
THE BAKHAR OF PILAJI
GAIKWAD.
I think that it may be said with fairness that
there are at least 3 articles of belief commonly ac-
cepted, if not by all, by at any rate, the great majo-
rity of Anglo-Indians. These articles are that (1)
the Indian lion is a small and maneless coward ;
that (2) the Graikwad of Baroda means the cowherd
of Baroda ; that (3) there is snch a person as a
Maratha Brahmiu. Nor are eminent sponsors lack-
ing. For Macaulay in his essay on Warren Hast-
ings has supported article No. 2. While article
No. 3 derives authority from no less a writer than
the great Grant Du£E. Nevertheless in spite of
such illustrious god-parents the said 3 articles of
belief must, I am afraid, be condemned as here-
tical. The Indian lion is a fierce hirsute beast
similar in size and appearance to his Somaliland
cousin. There is no such word in Marathi langu-
age as Gaikwad meaning " cowherd." And there
never was and there never will be such a person
as a Maratha Brahmin.^
* The principal castes of Biahmins to be found in the Deccan are
Bigreda Deshasths, Vajurveda Desbasths and Earads. Beside these
there is a large number of Ohitpawans or Eonkanasths who have
56 BAKHAR OF PILAJI GAIKWAD.
Now if the word Gaikwad does not mean cow-
herd what then does it mean ? It is made up of
two words : Gai "a cow" and Eavad **a small door,''
Gaikwad therefore means cow door. And the
story of the name as told me by a Baroda official
is this. One Nandaji, the great grandfather of
Pilaji Gaikwad, was in charge of Bher fort in the
Pawan MawaL A Musalman butch^ one day
drove past the fort gates a quantity of cows^ intend-
ing at the end of his journey to convert them into
beef. Nandaji, like a virtuous Hindu, rushed out
and rescued the cows which ran for shelter through
a side door or Kavad in the fort wall. Now this
Nandaji had a son Keroji Rao and Keroji Rao had
four sons Damaji, Liugoji, Gujoji and Harji Rao.
Pilaji was, however, adopted by his uncle Damaji
and in the end became the founder of the famous
line o£ the Maharaja Gaikwads of Baroda.
Now how did Pilaji Gaikwad begin his career?
I have found two different stories. The Dabhade
bakhar records that when the great Khanderao
Dabhade was sent by Tarabai to ascertain and r^
port whether Shahu was an impostor or really
Shambhu's son he took with him as Naik of his
immigrated from tliQ Eonkan. A Maratha means generally a Kanbi,
but it 18 often restricted to those Eunbi families who claim to have
Bajpnt descent. The term a Maratha Brahmin is therefore a con*
tradiction in terms. Of coarse, Grant Duff knew this and his mistake
was merely a concession to popular Anglo-Indian usage.
[Since writing this I have learnt from Mr. ELarandikar of Satara,
that the phrase is borrowed from Madras, where Marathi speaking
Brahmins are styled If aratha Brahmins. The phrase is, howeyer^
unknown in Poena].
BAKHAR OF PILAJI GAIKWAD. 57
Jasuds or messengers, one Pilaji Gttikwad and
him he sent to tell Tarabai that Shahu was no im-
postor but the true heir to Sivaji's empire. So
speedily did Pilaji go to the queen mother and re-
turn to Ehanderao that the latter gave Pilaji as a
reward the command of 50 horse, in the Pilaji
Bakhar,ofwhioh acopy was recently furnished me
by the courtesy of the Baroda Government, I find a
quite different Story. Pilaji was at first a groom in
Dabhade's household and was put in charge of some
forty or fifty mares, which had become too thin
to carry Khanderao's sowars. Pilaji, it seems, was
an efficient borse trainer and he took the mares
with him to the village of Narayanpur in Jawapur
pargana where they shortly recovered their condi-
tion. Khanderao then gave him 200 or 300 other
foundered nags which also recovered health and
strength and Pilaji not only returned the horses
but most of the money given to him for their keep.
As a reward the Dabhade promoted him to the
command of a squadron with which he was to
garrison Jawapur. This pargana and the neigh-
bouring districts were then in the hands of the
Bandes and the Pawars — other officers of the
Senapati. They affected to believe that the latter
had made a mistake and refused to hand over to
Pilaji his new possession. To compensate him,
however, the Dabhade gave him two other squad-
rons and allowed him to establish himself at
Songadh. Soon afterwards Pilaji had his revenge.
In the year 1720 A.D. Nizam-ul-Mulk formed
8
68 BAKHAR OF PILAJI GAIKWAD.
tbe plan of making himself independent in Malwa
as he afterwards did at Hyderabad. To effect
his scheme, he allied himself with the Marathas in
Onjerat and decisively defeated the Imperial Army
at Balapnr. Gonspicnons among the victors were
the troops of Ehanderao Dabhade, and distinguish-
ed even among those gallant men was Pilaji Gaik-
wad. As a reward he was emphatically declared
to be the superior officer of both Bande and
Pawar, and promoted to be the Dabhade's Viceroy
in Gujerat. Pilaji's life for the next few years was
a continual straggle. From the North of Gujerat
the Imperial troops came pouring in anxious to
restore the old Mogal sovereignty. From the
East pressed the Nizam-ul-Mulk and Pilaji's only
safety lay in dexterous diplomacy. Fortunately
he was equal to the occasion. The first battle of
Arass will, I think, serve as a typical instance.
The Imperial side was led by Rustam Alii Khan and
to him Pilaji joined himself. On the day of the
battle lending a ready ear to the Nizam's emissaries
Pilaji got rid of his ally in this ingenious manner.
Taking advantage of a momentary success of
Rustam Khan's artillery, Pilaji persuaded him to
finish the battle by a grand cavalry charge. The
guileless Mogal consented and away went the
glittering masses of the Imperial horse. Pilaji,
however, detached himself, destroyed his allies'
guns and then charged with his Maratha lancers into
the rear of Rustam Ali's squadrons. They were
utterly defeated and Rustam Ali stabbed himself
BAKHAR OF PILAJI GAIKWAD. 69
to avoid capture. Events, however, which were
seriooBly to affect Gujarat^ had been rapidly ripen-
ing in another quarter. Balaji Vishwanath Feshwa
and Khanderao Dabhade died in 1721, shortly
after the victory of Balapur. Between their eons
Bajirao and Trimbakrao there smouldered a
rivalry, which in 1731 flared into civil war. The
rival armies met near Dabhai and Trimbakrao
was killed and his army routed. In its ranks was
Pilaji Oaikwad. He fought like a gallant soldier^
lost his eldest son Sayajirao and was himself
severely wounded. He did not, however, long
survive. The Emperor taking advantage of the
quarrels of the Marathas sent Abhai Sing ^ of
Marwad to recover Gujarat He recovered Baroda
and then pretended to negotiate for a partition of
the province. While Pilaji listened, the pretend-
ed emissary stabbed him to the heart. He was
carried to Saoli in a palki and his body was burnt
at Karanjal on the banks of the Nerbadda. In
estimating his character no great task confronts us.
He was a gallant soldier and faithful servant, who
if he was treacherous in his master^s interests,
disdained to be so in his own. His eldest surviv-
ing son and successor Damaji presents a harder
task. K the writer of the Dhabade Bakhar be be-
lieved there is scarcely a human vice of which he
was not the possessor nor any baseness of which
be was not capable. He was the fiend incarnate,
*The BakhaT mentions Dokalsing as the author of the assassination.
I think this mnst be a mistake and I have followed Grant Onff.
60 BAKHAR OF PILAJI GAIKWAD.
the Mephistopheles — ^to use the essayist'd phrase
— of the cruel sneer and iron eye. But when
we turn to the Gaikwad Bakhar, we can scarcely
believe our senses so great has been the transfor-
mation. The double-dyed villain has been com*
pletely whitewashed. Satan has resumed his old
place in the forefront of the Archangels. So far
from Damaji being stained by any blot of treachery,
his was the noble character which sufiSdred long
years of imprisonment sooner than desert his
master. Tet, I think, that we shall not be far
wrong if we adopt the maxim of the publican in
Silas Mamer and judge that the truth lies some-
where between the two. Damaji seems to have
been a bold, aspiring, unscrupulous man, whose
keen judgment admirably suited to the times,
enabled him to thrive exceedingly. Had he been a
Frenchman of the early years of the 19th century,
he would in all probability have risen to be a mar-
shal of the empire or even to be Duke of Warsaw
or King of Portugal He would with Murat have
deserted the struggling Titan when his throne
began to totter, and would with Bemadotte have
avoided the grievous error of returning to his old
allegiance with the violets in the spring. Had
Damaji been an Italian of the cinque cento^ he
would have shot, stabbed and poisoned himself
into the overlordship of Siena or Verona arid
would have proved a serious rival to Pandolfo
Petrucci and the Visconti of Milan. He would
have obtained a place in the portrait gallery of
BAKHAR OF PILAJI GAIKWAD. 61
II Prinoipe ; and the great secretary would hare
drawn his picture with the same rare skill and
admiring awe with which he limned the features
of Cesare Borgia and Castruccio Castracani.
The first enemies whom Damaji had to meet
were the Bandes and the Pawars who had long re-
sented their subordination to the Gaikwad. Damaji,
however, completely defeated them. Pawar was
taken and beheaded and Bande was forced to flee
from Gujarat. The next ten years seem to have
been spent in incessant conflict. In Samvat 1800
(A.D. 1744) Babuji Naik of Baramati surprised
Songad and burnt it with all the Gaikwad 's stores
and treasure* And in the following year ^ Wala
Shah a renegade prince of Devgadhrose against the
Maratha Government. Everything, however, ended
in Damaji's favour. Babuji Naik was driven from
the province, Wala Shah became a dependent on
the bounty of the Nizam while Damaji was in-
vested with the title of Shamsher Bahadur f by
Yeshwantrao Dabhade, who had succeeded to his
father Trimbakrao's honours. In 1750, however,
there occurred events which altered the whole
destiny of the Maratha empire. Shahu died and on
his death Balaji Bajirao*s son seized control of
the entire administration. Tarabai, Shahu's aunt^
rebelled and was joined by Damaji Gaikwad and
* I have not been able to find why Babaji Naik attacked Damaji.
Babnji was the patron of the poet Moro Pant and descended from a
Brahmin contractor to Anrangzib. He was connected by marriage
"with the Peahwa and may have acted at bis secret instigation.
t The date of Damaji's inyestiture of this title is very uncertain.
62 BAKHAR OF PILAJI GAIKWAD.
Yeshwantrao Dabhade who defeated the Peshwa's
troops on the banks of the Krishna. The Peshwa,
however, treated with Damaji, entrapped him into
his camp and then imprisoned both him and
Dabhade, the former at Singadh and the latter at
Lohgadh. But here the authors of the two Bakhars
diverge widely. The Dabhade Bakhar has alleged
that Damaji voluDtarily allowed himself to be im-
prisoned in order to escape the odium of his trea-
chery. The Gaikwad historian would have us
believe that Damaji, treacherously seized, endured
his prison for many years rather than betray his
master. The truth seems to be that Damaji had
intended to desert to the Feshwa's side, but was
treacherously seized by him that he might be made
to disgorge Gujarat. The gallant resistance how-
ever of Kesharji Gaikwad, Damaji's relative and
regent in Gujarat, made the Peshwa decide to re-
lease his prisoner. Damaji received at Dabhade's
expense the title of Senakhaskhel ^ and half
Gujarat. The other half was appropriated by
Balaji Bajirao. Damaji then returned to his
province where he found that Ahmedabad had
during his captivity passed into Musulman hands.
In 1755, however, Damaji finally annexed it to the
Baroda Government.
Some years previous to this date an Afghan
soldier in the service of Nadir Shah had on the
latter's assassination established himself as king
. * The Dabhade Bakhar placet the investitiire of Damaji with the
title of Senakhaskhel mnoh later.
BAKHAR OF PILAJI GAIKWAD. 83
of Herat and in 1747-48 began a series of invar
sions of India. To meet them the Peshwa^s Go-
vernment sent several expeditions into Northern
India and Damaji Gaikwad seems to have been
present with most of them nntil the complete over-
throw in 1761 of the Marat has on the field of
Panipat. When Vishwasrao, the Peshwa'e eldest
son, fell mortally wounded, Malharrao Holkar left
the field. Damaji Gaikwad was the next to
follow and some weeks later the Maratha sentry
on the Baroda watch tower saw a single horseman
struggling to reach the city. It was Damaji him-
self, the sole survivor of the Gujarat contingent.
The rest had either fallen in battle or been during
the retreat massacred by the peasants. When the
magnitude of the Maratha disaster was fully
grasped by the neighbouring powers there was
heard, to use the expressive simile in Pickwick, an
uproar such as that which goes up from the whole
menagerie when the elephant rings the bell for the
cold meat. Every ruler, who had a grievance or
could imagine one, made a demand on the
Peshwa's Government. To make matters worse,
Balaji had shortly after Panipat died broken-heart-
ed and his brother Baghunathrao tried to usurp
the throne from his nephew Madhavrao, a boy of
16. Uncle and nephew took the field. With the
latter was Damaji, but his skilful desertion to Ba-
ghunathrao gave the latter the victory. In the
meantime, the Nizam, who had no claim to make,
had wisely wasted no time in doing so. He
64 BABLHAR OF PILAJI GAIKWAR
collected an ariDj and advanced on Poena, propoB-
ing coolly to resume it as a former part of the Mogal
empire. He, however, little knew the hero spirit
that glowed within the boyish breast of the young
Peshwa. He mounted an elephant aud rode
unattended into his uncle's camp. They were re-
conciled and joined hands to expel the Mogals.
A forced march enabled Raghunathrao to come up
with the Nizam at Raksbasabhavan^ as his army
was crossing the Godavari. The Maratbas attack*
ed the enemy as they were astride the river, but
the Maratha cavalry had already marched 16
miles and the Mogal troops, the old comrades
of the Nizam-ul-mulk, fought desperately in
defence of his son. The attack was repulsed^
Raghunathrao's cavalry scattered every where,
and the Nizam encouraged his troops to press on
and the Peshwa *s empire would be theirs. It was
then that the true greatness of Madhavrao's nature
came to light. Distrusted by his uncle be had
been placed in charge of a small body of cavalry in
the rear of the army. With this band as a
nucleus, he reformed as best he could such fugitives
as passed near him. Just as he prepared to
charge Malharrao Holkar carae up fleeing from
the battle. He tried to dissuade Madhavrao and
urged him to seek in Poena safety and a throne.
The young prince turned on him like a wounded
* For an excellent aocount of this battle I would refer my readers
to Mr. Thakore's monograph on Madhavrao Peshwa which obtained the
writer the Manockji Limji gold medal in 1893.
BAKHAR OF PILAJI GAIKWAD. 65
tiger. " Then it is true " he said, " that you left
Sadashivrao to die at Panipat ? " Malharrao stung
to the quick could but join his prince, and as the
Mogal army advanced in the disorder of success,
Madhavrao's cavalry burst on them stabbing,
sabring, trampling down all resistance. Few
troops then in India could have stood that furious
onset and the Mogal army, that but a moment
before had had victory in their grasp, were hurled
headlong into the Godavari. Twenty-one guns and
15 elephants were captured on the field of battle,
and Naldurg fort and territory yielding 82 lakhs
of rupees were paid by the Nizam as the price of
peace. Damaji had fought at Rakshasabhavan
and shared in the victory, but Madhavrao had
not forgotten his desertion to Raghunathrao,
and when in 1768 the latter rebelled Damaji,
who had again joined him, was fined 23 lakhs,
compelled to support 3,000 troops in the Peshwa's
private service and pay a future tribute of nearly
7 lakhs a year. Madhavrao was now supreme lord
of Western India, and it is not likely that Damaji,
who died** the same year, foresaw that in 50 years
the Peshwa's line would be extinct, and his own
stUl seated firmly on the throne of Baroda.
As the bakhar ends with thedeath of Damaji, I do
not propose to drag my readers through the endless
struggles and intrigues of his graceless sons. It
will suffice to say that after passing in turn through
* He died from the result of an accident wbilfi making a chemical
experiment. Vide EUiot^s Rulers of Baroda, p. 56.
9
66 BAKHAR OF PILAJI GAIKWAD.
the hands of Sayajirao, Fatehsing and Manaji, the
sucoessioa reverted to Damaji's eldest son Govind-
rao. Through Govindrao's son, Sayajirao, the line
was continued to MalharraO| Damaji's great grandson
who was deposed in 1874, The English Govern-
ment looking for an heir, whom Khanderao Gaik-
wad's widow might adopt, fixed on Gopalrao, then
a little boy, and the direct descendant of Prataprao,
the youngest son of Pilaji Gaikwad. As is usual
at a Hindu adoption, the boy's name was changed,
and under the title of Sayajirao, he now controls the
destinies of the Baroda State. If my readers have
borne with me so far, I trust, they will permit to
make them one more suggestion. Should they have
a few days' spare time, and are anxious to see how
an Indian State can be guided by Indian rulers, let
them go to Baroda. They will see what are some-
times deemed counsels of perfection brought to re-
alisation. They will see Indian judges perfectly ac-
quainted with English law and with three languages
dispensing justice. They will see the State cover-
ing itself with a net work of light railways, houses
provided by the State for its ofl&cials, vast public
gardens and public bands kept up by the State for
the amusement of its subjects. I do not say that
faults will wholly escape the visitor's notice, but I
greatly err if they do not go away deeply impressed
with the talents and efficiency of the group of able
men, who surround the ruler iu whose veins there
flows still the blood of Pilaji Damaji Gaikwad.
TO MAHULI BY MOTOR
Duty bad brought me to Satara, and tbree miles
from the City and barely two from the Cantonment,
lay the little double village of Mahuli Vasti and
Mahuli Kshetra. As I was anxious thoroughly to
explore the spot, I invoked the assistance of a
learned Indian friend. By a happy chance he had
at the time staying with him a party one of whom
possessed a motor car. This was promptly
commandeered and the same afternoon was fixed
for our voyage of discovery. It happened that of
our party 3 were acquainted with Gujerati, 4 with
English, all 5 with Marathl This, therefore, we
adopted as the language of conversation and amid
a flood of Deccani plentifully interspersed with
English " Motorisms," the big car started gaily.
Behind us frowned the fort of Azimtara. To
the right was the English cemetery, on our left
flashed by a Hindu temple surrounded by Dipmalas
or lamp stands resembling nothing so much in
shape as the monkey puzzles that grow to delight
children in the Regent's Park and in the Jardin des
Plantes. In front of us towered sugar loaf-shaped
Jaranda on whose summit nestles in a little wood a
small but picturesque temple to Maruti^. It is said
* Marnti is another name for Hannman the monkey god. A some*
what limilar story is told of Shivaji^s preceptor Shri Bamdai.
68 MAHULI BY MOTOR.
that some 20 years ago there lived in it a sadhn
of such surpassing sanctity that eventually
growing a tail he became an avatar of the
godhead — tantum religio potuit Let us only
hope that on translation to a higher sphere his
tail did not drop off with the cold like Brer
Rabbit's did in the iced water.
It does not take long for a motor car to devour
two miles and soon we reached the empty bed of
the Krishna river wherein a stranded ferry boat
made it possible, though still hard, to realize
that in a month or two the pebbly chaonel would
be one mass of roaring yellow water striving to
fiiid its way to the far off Bay of Bengal. In
front of us a notice forbidding strictly the exciting
sport of monkey shooting made it clear to us that
we were in the territory of the Pant Pratinidhi of
Aundh. The Pratinidhi"^ whose title was created in
the time of Rajaram and whose ancestor acted as
the Dabhade's mouth piece in his struggJe with
Bajirao acquired this tiny domain in the following
way. Once on the occasion of an eclipse King
Shahu had gone from Satara to bathe in the
Krishna river. With him was his favourite
minister Shrioivasraot, the then Pratinidhi, who
was widely lamed for his holiness and charities.
Carried away by the fervour inspired by his
religious act King Shahu sought in vain on the
* Prilbad, the first Pratinidhi (the king's mirror) was the son of
Niraji BivajOs Nyayadhish Pradhan or Lord Chief Justice.
t Shrinivasrao was also ci^Hed Shrlpatrao.
MAHULI BY MOTOR. 69
deserted bank of the Krishna for a pious Brahmin
on whom to bestow a gift. Learning his wish
Shrinivasrao dexterously profitted by it " 1 am, '*
he said, " both pious and a Brahmin, make me the
gift/* King Shahu took the hint and bestowed on
him the 120 bigas on which now stand the
temples of Vasti Mahuli®. In fairness, however, to
Shrinivasrao it must be said that he derived no
personal gain from the grant. For, in the Bame
year, 1720 A. D., he gave it for perpetual enjoy-
ment to one Anant Bhat bin Aman Bhat Golande,
a man who, as the sanad tells us, was profoundly
versed io the Vedas. A hardly less quaint tale
gives the origin of Kshetra Mahuli, the little village
on the Krishna's eastern bank. It dates from
the old Adilshahi dynasty and Shivaji gave to its
Brahmins a small, and in their opinion, a too small
allowance. They in the end, however, found a
solution. When Shivaji died and Shambhu was
murdered, the Brahmins of Kshetra Mahuli went
to find the fugitive Rajaram at Chindi. There
they blest him and told him to be of good heart,
for in the end Shivaji's empire would return to the
Marathas. Touched with their devotion he gave
them instead of their meagre grant the whole inam
rights which they still enjoy over Kshetra Mahuli.
As we stood and looked across the river I learnt
that the temple to our right h^d been in 1874
built by Sagunabai, the widow of the last ruling
• The terms of this sanad, as Indeed many or the other facts about
Mahnli were given me by my learned friend Mr. Parasnis of Satara.
70 MAHULI BY MOTOR.
king of Sataxa, Shahji, otherwise known as
Apasaheb. She was the adoptive mother of the
Sardar who, had other councils prevailed with Lord
Dalhousie, would have been Maharaja Chatrapati,
and who died not long ago at Satara and was
like his forerunners burnt at Mahuli. Just in
front of us, however, stood a far more interesting
monument. It was that erected by King Shahu
to his favourite hound. The dog's name was
Khandya, and the tale runs that by barking he
attracted the king's attention to a tiger about to
spring on him. Another version is that the dog
itself flew at a charging panther, and so allowed
his master time to escape. The king's gratitude
passed into madness. He gave the dog a seat in
durbar, a sanad as a jaghirdar, and kept up on its
behalf a complete palki establishment. On its
death, its body was solemnly cremated, and its
asti or charred bones committed to the earth on the
banks of the sacred river. Over them was erected
a monument surmounted by a red stone image,
which has lasted for over 150 years. The dog's
image is unfortunately much defaced, but a small
sculpture at the side still preserves for our eyes
the artist's conception. For there a marvellous
hound prances through the ages — wonderful, awe-
inspiring, tiger-tearing. Surely no dog save that of
Odysseus ever had a more enduring memorial.
A few steps brought us into the very centre of
the little village. On our left, rose the great temple
of Vishveshwar* erected at a cost of ten lakhs by
MAHULI BY MOTOR. 71
Shrinivasrao, the village founder. At its entrance
a mighty basalt bull seems to struggle through
the river sands, and within its vestibule there hangs
a bronze bell which, taken from a Portuguese
church near Bassein, once swung to call the godly
to worship, and sinners to repentance, and now is
tolled instead to rouse the drowsy god and scare
the all too wakeful demons ^. Just opposite is a
temple built on a different model. It was built
by Shrinivasrao's widow in honour of her gallant
husband, and designed, as it is, in the northern style,
bears witness unwittingly to the onward march of
the Maratha armies. In front of us and across the
Krishna rose the splendid flight of 35 steps lead*
ing to the temple of Rameshwar built by Parashu-
ram Angal of Dehgaon. At its side and as if cling-
ing to the main staircase may be seen another flight
of steps which start firmly from the river bed, and
then unfinished lose themselves in the sands of
the bank above. The flight was begun and left
unfinished by Bajirao Raghunathrao, the last of the
Poona Peshwas, and to the curious affords a
striking simile to his own career. This prince,
destined to such strange vicissitudes, was born at
Dhar in December A.D. 1775. When he was but 9
years old, his father, weary of war and failures, and
disgusted with the treaty of Salpa, died at
* This idea is expressed in the following Sanskrit eloke :—
Agmanarthan tn devanam gemanartham tn rakshzam kura gante
ravam nad. O Bell, make a sweet sound to call the gods and disperse
the demons.
72 MAHULI BY MOTOR.
KopargaoQ on the banks of the GUxlavery. For
the next eleven years Bajirao lived with his
mother, but on her death in 1793 the all powerful
regent Nana Phadnavis seized her sons and
incarcerated them as State prisoners. In the
meantime, the young Peshwa Madhavrao,
Bajirao's first cousin, once removed, had reached the
age of 21, but him, too, the regent detained in jeal-
ous seclusion. The two relatives began to cor-
respond until Nana Phadnavis discovered their
secret, and so bitter were his reproaches that the
young Peshwa goaded to madness, threw himself
from his palace terrace into the court-yard below.
This unforeseen event gave the throne to Bajirao.
Everything seemed to point to a prosperous reign.
His early childhood had been passed among the
English with whom his father had so often
been allied. Nature, too, had lavished on him
her gifts. Even the tall envoys of Britain were
struck by his high bearing and commanding
stature, and in Maratha eyes, no surer archer nor
bolder horseman shot or rode in the plains of
Gangathadi. Nor was his mind less finely formed
than his body. And the Pandits were alike
amazed and confounded by the erudition of their
princely student. Yet just as at the christening
of the Regent d'Orl^ans some wicked uninvited
fairy came and spoilt all his gifts, so, too, the
strength and learning of Bajirao availed him
nothing. Vacillating and treacherous he broke
every treaty that he made either with the English or
MAHULI BY MOTOR. 73
with his Maratha confederates. Afraid to seize
Shinde in open Durbar, he yet gloated over the
screams of VithojiHolkar as he was dragged by the
Peshwa*8 orders through the Pooua streets at the
foot of an elephant. This last act brought on him
the wrath of Yeshwantrao Holkar who drove him
away from his kingdom, and forced him to sign
by the treaty of Bassein his independence in return
for English support. Detected in intrigues against
his protectors he was driven on the 8th May, 1817,
to make further concessions by the treaty of Poena.
It was about this time that Bajirao began the
building of the steps, and it was when he was
most deeply involved in the schemes which event-
ually led to the battle of Kirkee that he had
while standing on them in July of the same year,
an interview with the British Agent Sir John
Malcolm. The latter lavished good advice which
Bajirao professed hypocritically to accept. Had
the steps been animate they would have seconded
Malcolm for their completion depended on the
following of his counsel. But warnings and
experience were alike wasted on the Peshwa.
Only a few months later, the Resident was at-
tacked and insulted. Kirkee, Koregaon and Ashta
followed. The steps were never completed.
And the empire of the Peshwas passed away from
among the kingdoms of the earth.
We th|9n passed on to the bed of the river
wherein two Shivlingas lying side by side mark
the spot where King Shahu's remains were com-
10
74 MAHULI BY MOTOR.
mitted to the earth. The reason why there are two
instead of one is somewhat quaint. It happened
that shortly after Shahu's cremation his Shivlinga
was washed away. Another was built there in
its stead. But when some years later the Ist
Shivlinga was found lying buried in the
sands it was unearthed and placed by the side
of its substitute. Just below the Shivlingas is
a small statue of an Indian lady that marks
the sati of Shahu's widow, Sakvarbai. She
was a datighter of the turbulent house of
Shirke, and during her husband's declining years
she had hoped after his death to continue her
influence by the adoption of an infant son. But
she had to reckon with the malice of Tarabai, the
widow of Rajaram, Shahu's uncle. She gave out
that Ram Raja, son of Shivaji 11, and nephew of
Shahu, still survived in concealment. Furious at
what she deemed to be an imposture Sakvarbai
intrigued with Damaji Gaikwad to secure her
position. But there was yet another player in the
game, Balaji Bajirao Peshwa. He knew of both the
ladies' designs and turned them to his own profit
Although during Shahu's last illness, Balaji ling-
ered in an agony of indecision yet when the king
ceased to breathe he acted with the promptitude of
Frederick. Early on the morning of Shahu's death
the clatter of a thousand horse woke the sleeping
Satara streets. Tarabai, Ram Kaja and Sak-
varbai were alike seized. By a clever stratagem
Tarabai was herself made the guardian of Ram
MAHULI BY MOTOR 75
Raja and was induced to declare that Sakvarbai
must become a sati. For the latter there was no
escape. Previous to Shahu's death she had, in
order to mask her plot, declared that she would
bum with her husband. And the Peshwa called
to his aid not only Tarabai but Sakvarbai's
brother, Kuvarji Shirke, who, bribed by Balaji,
threatened to drag her by force to the pyre.
Sakvarbai maddened by disappointment and
deserted by her relatives agreed to join her
husband. She met her fate like a high born
Maratha lady, and just before the end had the
fortitude to give Balaji her jewelled earrings and
her blessing.^
As the sun was setting we expressed a wish to
see the evening ceremonies f held over Shahu's
Shivlingas. The pujaris looked doubtfully at me,
but, assured that I was no scoffer, consented.
Two or three men carrying morchels or peacock
feather fans with silver handles approached the
grave and waved the insignia of royalty over the
dead King's ashes. Then a horn-blower blew a
* The ornament given by her was Kudhvachi Jodi^ a pair of ear
ornaments containing 4 pearls and 2 rubies. Her words were ** snkhane
rajya sambhala.^'
t There are 16 kinds of pnjas in the Hlnda religion (Shodsbopii*
char> They are :— a vahan, invoking ; asan, giving seat of honour;
padhya>feet washing ; argh;^ a, libation ; aachman, giving to drink;
snan, bathing ; vastra, dressing ; yadnopavit, thread investiture ;
gandh, anointing with sandal flour ; pusphs erowniog with fiowen ;
dhnp, incense ; dip, lamp lighting ; naiyedhya, food offering ; dakshina,
money gift; pradakshina, going round the idol } mantrapushp,
«cattenng of flowers.
76 MAHULI BY MOTOR.
wild blast to rouse his and Sakvarbai's sleepiDg
spirits. They were now deemed to be awake and a
Brahmin knelt and carefully bathed the Shivlingas
and the dead queen's image. Again the morchels
waved and again the echoes work to the wild
horn's mnsic. Then both Shivlingas and sta-
tuette were carefully dried. Halud or yellow
tormeric lines were made on the Shivlingas and
across Sakvarbai's breast. And on her forehead
was placed a kankn tila or the red mark worn by
the wife. For by her death she had avoided the
shame of widowhood. The spirits were now fully
dressed for their meal and iand^ or uncooked
rice was scattered for their benefit. And
once again the morchels waved and the horn
blared in their honour. Then an udbati or
incense stick was kindled and in a niranjan
or metal dish filled with ghee a wick was
lit The incense smoke filled the whole air
in spite of the ceaseless waving of the morchels
and then by a strange illusion caused, no doubt,
by the violet shades c f the twilight, the acrid
scent of the incense and the whole strange barbaric
scene, the smoke assumed to my eyes a rough
likeness to a Maratha warrior. A scowl, too,
seemed to darkai Sakvarbai's face, and I felt like
the aleqier in the Gulistan who dreamt ooe night
}m saw, blazing with anger, the eyes of
d ttus Ghisnivide searching in vain for the
of Ida ampire. One last terrific horn
day thoQgfats. Theincense smoke
MAHULI BY MOTOR. 77
blew away. The pujaris rang a bell, scattered
flowers and then knelt in reverence by the shrine.
My friends salaamed and I, half involuntarily,
lifted my hat to the memory of so much greatness
and of so much glory. So intense had been the
interest of the scene that it was almost with a sigh
of relief that I turned back where the motor stood.
Once again it whirled us past the Hindu temple
and the Christian graveyard, and at my request it
left me at the door of the club house. As I entered
it to the sound of English voices I looked at my
watch. The car had taken five minutes to come
from Mahuli. In 300 seconds it had traversed 150
years.
THE FORT AT SHOLAPUR.
Every cold weather the outward-bonnd steamers
bring their loads of eager sight-seers, who on
landing in Bombay, bifurcate as a role into two
divisions. The larger band rashes north to see
the Taj and Agra Fort, the monument at Cawn-
pore and the Delhi ridge, the smaller of the two
turns southward towards Bijapur and thence
towards the Cauvery fall and the great temples of
Madras. Off both beaten tracks, however, may be
found spots which if lacking the gorgeous archi-
tectural wealth of the cities dear to tourists hardly,
if at all, yield to them an historical interest.
Among these spots is Sholapur. Its old fort dates
back beyond human records. The town and its
surrounding districts were the bone of contention
over which Nizam Shahi and Adil Shahi dynas-
ties, Peshwas and Hyderabad Nizams fought.
And in May, 1S18, the fort saw the last firagment of
Bajirao's empire disappear, when General Munro
drove from its walls the Maratha garrison.
To study the early history of Shdapnr is no
easy task« It must be sought for within the pages
of die Ferishta and not only is the book extremely
rare but the author's tale, to use his own quaint
FORT AT SHOLAPUR. 79
description of the Deccan valleys, is, *' as dark as
the mazes of love and as winding as the curly
locks of the fair one" The Deccan escaped the
earlier Musulman raids that overthrew Delhi and
Hindustan, and until Ramdev, king of Devgad,
espoused the cause of Earan Ghelo, the last Raj-
put ruler of Gujarat, Sholapur, like the sur-
rounding country, formed part of the domain of
the Yadav princes. Annexed by the Afghan
emperor Alauddin Khilji, the Deccan supported
Hasan Ganga Bahmani in his revolt against
Delhi. With the unity of conception which
the Musulmans first introduced into Indian
politics, this able tyrant formed into one vast
kingdom all the imperial provinces and the petty
States south of the Narbadda. But the adminis-
tration of his descendants, resting wholly, as it did,
upon local support, became eventually imbued with
Hindu centrifugal ideas. One minister, Nizam-ul-
mulk, made Ahmednagar an independent king-
dom. A Turkish* adventurer whose career exceeds
in romance any of the tales told by Shaharazade
founded the Adil Shahi dynasty of Bijapur. A
converted Canarese became monarch of Berar.
Another Turk seized the throne of Bidar. And
Ibrahim Kutub 8hah, a Persian guardsman of the
last Bahmani king, created, amid the roaring
• Adil Shah was the son of Amorath II, Sultan of Turkey. Ue
esoaped almost by a miracle the massacre which destroyed all the male
members of his family. He was sold in captivity and after being
•uceessiTely a slave, a sepoy, a general and a minister became king of
Bijftpnr and lost, retook and finally lost again Goa to the Portuguese.
80 FORT AT SHOLAPUR.
drums* and the regal state of his native country,
the still remembered Sultanate of Golconda.
Sholapur and its eleven districts formed a debat-
able tract between the frontiers of Bijapur and
Ahmednagar. Five and a half districts were in
1511 annexed to Bijapur by the regent Kamal
Khan. And eventually a partition might have been
acquiesced in by both kingdoms. Unfortunately in
1524 when the princess Miriam of Bijapur was, in
order to cement the alliance of the two kingdoms
against Vijayanagar, married to the Ahmednagar
king, her dowry was declared to be Sholapur and
the Bijapuri half of the eleven districts.
Now the dowries of princesses have been a
fruitful source of Political trouble. Readers of
Dumas will remember the difficulties that beset
Henry IV when attempting to recover the dowry
of Margaret of Valois and just as le roi vert et
galant was obliged to storm Cahors, so the king
of Ahmednagar was faced with the alternative of
a penniless queen or a war with Bijapur. He
chose the latter but so far from gaining Sholapur
he lost two battles and was obliged in the peace
of 1542 to renounce all claims to it. But he was
persevering by nature and in 1551 through an
aUiance with the Hindus of Vijayanagar — an
alliance which shocked the faithful as much as
Francis Ps treaty with the Ottoman Turks
shocked Christendom — he retook Sholapur and
* This is said to be the first state bccasion on which kettle drams
were used in India. They are now indiipensable.
FORT AT SHOLAPUR. 81
shortly afterwards died happy. The quarrel was,
however, hy no means over. Bijapur had now
its grievance ; for that administration repudiated
the terms of the Princess Miriam's dowry aud its
young Prince Ali Adil Shah sought in turn Vija-
yanagar's aid to recover the lost province. The
Hindu ruler Ramraj received the overtures favour-
ably but unwillingly gave to the young Musulman,
then his guest, great offence.^ And so it fell out
that instead of making an alliance with the Hindu
State Ali Adil Shah organised against it a great
Musalman league and destroyed it. But what
caused the fall of Vijayanagar decided finally the
ownership of Sholapur. For to cement the holy
alliance against the infidel Ali Adil Shah married
a Nizam Shahi Princess and with her came back
to Bijapur, Sholapur and its five aud a half dis-
tricts. But she has a greater claim oo history
than the settlement of the Sholapur quarrel. For
she was the renowned Chand Bibi of Ahmed-
nagar. In after years she made herself regent of
her ancestral State, and uniting the rival Deccan
houses, strove, and for a time successfully, to stem
the torrent of Mogal invasion. To the end un-
* The offence given was that Ramraj when taking leave of hi»
Boble gueit did not ride so far wib him as Marolonan etiquette —
inoreexaoiiog than Hindu etiqnette— demanded. From ihis incident
mnd its enining consequence Briggs, the translator of the Ferishta^
flagely mcraliies on the importance of studying the eustoms of the
people who live round us. Bamraf s bead was cut off by his conqaerors,
was •mbalmed and was till recently to be seen at Bijapur. It used to
be carried round on a pole on high days and holidays and possiblj
MUlis.
11
82 FORT AT SHOLAPUR.
conquered she died murdered by her own troops.
During her lifetime she won from the chivalroua
enemy the title of Chand Sultana. And 350 year»
after her death Meadows Taylor, himself stationed
fkt Sholapur, wrote the tale of her life and called
it the Story of a Noble Queen.
After the fall of Bijapur, Sholapur went to the
Mogal conquerers. Prince Azam gave it to
ShahUy who divided its revenues with the j6rat and
great Nizam. By the battle of Eharda, Nana
Phadnavis won it all and wide lands besides for
his young master, the 2Dd Madhavrao. And in
1818, it was to Sholapur that Bajirao II's army,.
defeai)ed at Ashta, retreated. On the 10th May
1818, bis spiritless force was dispersed never to
re-assemble, and on the 14th, the fort with its
garrison, surrendered to General Munro. And so
with this final flicker, Sholapur passed out of
history.
The fort* has nothing in common with the usual
Marat ba fastness perched upon a cUfi and owing
less to human than to Nature's hands. The
Sholapur fort stands on the open plain, and con-
sists of a square enclosed by heavy walls and a
wide encircling moat. Inside the walls are ban-
* Forts are said in the Mahabharata to be of six kinds. 1. Desert
forts. 2. Hill forts. 3. Ground forts. 4. Mnd forts. 5. Men forts. 6.
Jungle forts. Sholapnr, I take it, would be a ground fort. A inan
fort is an unfortified town like Sparta, whose safety rested on the
tourage of her hoplites. The same idea occurs in Campbells lines : —
*^ Britannia needs no bulwarks,
Kg towers along the steep.^^
FORT AT SHOLAPUR. 83
quettes for tbe sharp shooters, and here and there
embrasures mark where in old days the ganners
laid their cannon. Jutting out from the walls are
several great towers. And of two ghastly stories
are told. Under one called the Jaccha tower, a
pregnant woman was buried alive. When first
erected its foundations repeatedly gave way. The
Brahmans were consulted, and they said that
Mahakali or the spirit of time and place was
angry. Now Mahakali is honoured both East
and West. She is the spirit who snatches away
from bridegrooms their brides. It is to frighten
her that rice is thrown at Christian weddings, and
it is to hit her in case she should be peeping in at
the carriage window that a slipper is hurled after
the vehicle that bears away the married pair. It
is in her honour that in England house-warming
parties are given, that in France they hang the
cr^maillere, and that in India they perform the
ceremony called Vastushanti. Mahakali was
angry, said the Brahmans. How was she to be
appeased ? By the sacrifice of a living pregnant
woman was the reply. The poor widow of a
Liingayat Bania was offered by her brother-in-law
as the victim. She was buried alive and the
tower stands firm to this day. But though the
tower moves not tbe widow's ghost gets at times
restless. And to quiet her, the descendants of
her brother-in-law, now and ever since Patils
of Sholapur, offer on the Varshapratipada or first
day of the new year, oil and cocoanuts, a lugada,
84 FORT AT SHOLAPUR.
(dress) and a choli (bodice) for the womao,
and a little dhotar and turban for the tiny child
that never saw the day. Of the northern tower,
a similar story is told. There, too, the foundations
had to be sealed with human blood, and a munja
or unmarried, though threadgirt, boy of the Desh-
mukh family, was buried alive beneath them. The
blood money for the boy was a yearly grant of
Rs. 15 which more than five centuries afterwards is
still paid by the English Government. At the
door of the Mahakali gate is a rough stone said to
be the image of the goddess Mahakali herself. In
days gone by she stood upright and sought all
in vain to keep the English from the fort. But when
on the 14th May 1818, Munro's troops marched in
to martial music and with flying banners, she
bowed her head in shame, and, as all may see, it
droops to this day. To the south of the old fort is
a great lake from which at any moment the moat
can be filled with water. In the centre of the lake
is a little island joined to the main land by a
stone causeway and bearing in its centre a famous
temple of Sidheshwar or iShiva self-created. After
rambling through the fort and hearing its gruesome
stories it is a welcome relief to walk along the
causeway to the dark cool colonnades beyond.
When I last visited it, the lake's surface was gay
with lilies, and the wild duck swirled and stooped
above its waters. On coming to the temple court-
yard, I, as is my wont, gave a slight money ofiFering
to the priest for worship. I turned to go, but he
FORT AT SHOLAPUR. 85
begged me and my friends to wait a moment We
did 80, and as we lingered I saw to the west
sharply outlined against the sky where the sun
had set, the great Warad mill. With the rear of
its thousand wheels and the glare of its furnaces,
it seemed to stand for some vision of a new India
built up by native energy and capital and guided
by western thought ; while the old fort to the
north rapidly fading away with the short-lived
twilight seemed to stand for ancient and picturesque
India, which before our eyes is vanishing for ever.
Just then, however, the priest returned and
presented each of us with divided cocoanuts
containing in each half a few jasmine flowers. This
was the prasad or return present of the God, and
from it we knew that my humble offering had found
favour. And so we walked back along the
colonnades and the causeway with heads erect,
fausti atque feltceSf for on us was the blessing of
Sidheshwar.
PARVATI OF THE
PESHWAS
Near Poona, and itself a spur of the Sinhgad
range^ stands a hill called Parvati. It is crowned
with temples and receives its due share of worship.
But for historical mterest it has probably no rival.
Among its buildings one prince died of a broken
heart, another watched his empire tumble to pieces
like a house of cards. An English poet* has sung
of its beauties and on its steps an heir to the throne
of England nearly met his death. As Parvati is
within easy reach of Poena residents and visitors,
I have ventured to string together for their benefit
a slight account of the famous hill. For to visit it
without some knowledge is both unprofitable and
uninteresting.
Like most other celebrated Indian celestial dwel-
lings the present gods were not the earliest to live
n Parvati. Before they came the old hill goddess
was already there. The common tale goes that
one day Gopikabai, the wife of the 3rd Peshwa,
Balaji Bajirao, suffered from a sore heel and was
* Sir Bdwin Arnold. By a strange inaccuracy he describes a oonTersa-
tion 9,1 Parvati between himself, a priest and a dancing girl. There are,
howcTer, no dancing girls at Parvati and never were any.
PARVATI OF THE PESHWAS. 87
told that the Devi on Parvati hill was swift to
answer prayers. Gopikabai promised, if she got
well, to build a temple to Shiva on Parvati's
summit. She did so and Balaji Bajirao fulfilled
her promise. The tale told in the Peshwas' Bakhar
is diflFerent. For there the founding of Parvati is
^iscribed to Balaji Bajirao's wish to honour king
Shahu to whose memory the Shivaite temple was
erected. It is probable, however^ that this latter
story really describes the origin of Vishnu's temple
and the former that of Shiva's* In either event
the pious founder of Parvati was the 3rd Peshwa
and it is related in the Peshwa Bakhar that he sent
the Holkar and Shinde Jaghirdars to extort for
her temples the sacred stones of the Gandaki
river from the Maharaja of Nepal,
The hill is usually approached by the Shankar-
shet Road, which winds past the tombs of unknown
French officers once in the Maratha service, past
the Deccan Club and a shrine to Bahiroba, himself
like Parvati's Devi one of the earlier deities. Then
it curves round Parvati lake — now an open ugly
hollow— but once a beautiful sheet of water which
the sanitary engineers alas ! condemned. The
lake like the Parvati temples was bailt by Balaji
Bajirao, and the tale runs that enraged with the
slow building of the dam he himself descended
from his elephant and began carrying stones to the
masons. At once courtiers and soldiers sprang
from their horses and did likewise and the dam
soon neared completion. At a later date Mahadji
88 PARVATI OF THE PESHWAS.
Shinde wishing to oust Nana Phadnavis from the
control of the second Madhavrao took the latter to
the little Ganpati temple on the Sarasbag island in
the centre of the lake. While rowing across, Shinde
so poisoned the young prince's mind against the
old statesman that they in the end quarrelled with
terrible results to both. Madhavrao II perished in
the Shanwar Wada. Nana Phadnavis died broken
hearted and disgraced. But the house of Shinde
grew till it overshadowed the whole Maratha
Empire.
On reaching the pathway that branches o£E to
Parvati, do not continue until the steps are reached
but turn to the right and passing under a limb tree
walk with me towards the North. The leaves of
this limb tree are in great request on the 1st of
Chaitra — the Deccan New Year's day. The ordinary
Brahmin eats but one or two because of their bitter
taste. But the Brahmacbaris or youthful religious
celibates, so an Indian informant told me^ eat them
in handfuls and their bodies so far from suffering
ill-effects wax stout and strong and their faces
" become lustrous." A hundred yards or so
beyond the limb tree is a little shed. Underneath
it are kunku and shendur covered stones arranged
so as to mark a grave. Its occupant was once a
Mang who attended the Peshwa's rhinoceros and
one day ended his career with its horn through
his body. He was buried here and his disem-
bodied spirit haunts the place. The Mhar attendant
when I visited it said to me *phar navasala pavato *
PARVATI OF THE PESHWAS. 89
(he readily hearkens to prayers) and recently
plucked feathers lying close by, showed that but a
few minntes before a worshipper had offered a fowl
to the Mang's ghost. A sad tale was also told
me of this Mang's doings. On dark nights he
spirits away fair women of high caste while sleep-
ioig by their husbands' sides and in the early
morning leaves them soiled and helpless on the
roadway. Possibly erring ladies of high degree,
surprised by daylight, may have found in the
Mang's ill-repute a welcome shelter. But let us
leave the Mang and still go northward. Twenty or
thirty paces on we shall come to the realm of
Vetal * and Mhasoba. Here indeed we enter on
primitive theology. In the centre are two white-
washed stones. They are Vetal and his younger
brother Mhasoba who reign over the multitude of
ghosts and demons that harass mankind. Bound
them are a circle of smaller white-tipped stones.
They are king VetaFs sowars, and a larger stone
to the south of the royal pair but inside the circle
of the horsemen, is their Jemadar known as
Bhangya Bava or as we might say Brandy Billy.
Twice a month, on the full moon and on the no-
moon, does king Vetal at midnight ride abroad in
• The attendant told me that this Vetal formerly liTed at Gopgaum
in Saawad Talaka, bat that his grandfather had by bhakti or worship
indmeed the god to come to his present abode. One night the god told
him walk to ParTati without looking backward and next morning to
make a monnd of stones where he saw flowers lying. He walked to
Parrati and behind him he heard all the way the footsteps of Vetal
and next morning flowers Jay where is now the demon ring.
12
90 PARVATI OF THE PESHWAS.
state snrrouDded by ghostly riders and ghoelAj
elephants. Should the way-farer meet him let him
boldly stride up to the demon-king and ask a
favour for at such a time he will not refuse a boon.
His greatest day, however, is Mahashivratra. On
other occasions he but rides round Poena Gi^.
But on that night as the Mhar attendant told me
^' ratrabhar dhingana karito " (or as we might say,
he plays Old Harry all night long). Sorcerers and
especially wrestlers are his votaries and often
before a wrestling competition one may, if one
cares to visit the spot at midnight, see some stout
youih bathe in the adjoining canal and then pray at
the shriDO for victory in the morrow's tournament.
But whoever makes offering to the god must at the
same time present a. pipe of hemp to Bhangia
Bawa, for he has the ear of and will '^ samjao the
Sahib.''
Now let us return to the east face of the hill
glancing as we pass at the masonry post to which
during the Peshwas' days tigers used to be tied
while they fought with elephants. Their spirits
have, it is believed, entered the stake, which is
now worshipped under the title of Yaghoba or my
lord the tiger. On the east face we shall find a
stone stair-case. At its foot are two little monu-
ments, one to Naghoba — the serpent who was the
wisest among the beasts of the field — and the other
to a saint who lived and died on Parvati's summit.
Next let us mount the steps passing on the left a
Musulman Pir's tomb whose restless spirit pro*
PARVATI OF THE PESHWAS. 91
duced litigation that greatly vexed the District
Jiidge until finally laid by an adverse decision of
the High Court. Half way up we pass two little
stones each adorned with a pair of feet. The
larger pair belonged to one Madhavrao, a Sadhu
of the hill, and the smaller to his wife Par-
vati, who in 1829 committed sati on this spot
On nearly reaching the top the Brahmins will
point out to us where the Bhor Chiefs elephant
slipped and nearly fell with Prince Edward of
Wales. At last the summit reached, we turn into
the court-yard of the principal temple, that of
Shiva. Opposite it is the nagarkhana or drum-
house whence wild music thrice a day issues either
to rouse the god or warn him that it is time to rest*
A stone bull lies as usual facing the temple ball
and in front of him may usually be seen some
grains of rice and a bel-tree's leaf given him in
honour of Shiva. The animal has two panoplies,
one of silver for the Mahashivratra and such great
days and one — ^its second best — of copper for less
important fites. Inside the temple the royal cobra
rears its hood over Shiva's " pindi '' and behind
it are images of his queen Parvati and their son
Ganeslu At each comer of the court-yard is a
little shrine sacred to Vishnu, to the hill Devi, to
Ganesh and to Surya or the Sun. And the latter's
chariot drawn by a strange seven-headed animal
reminds one forcibly of the splendid horses which
prance and bear Helios so gaily in Flaxman's
drawing. To the north is a railed window whence
92 PARVATI OF THE PESHWAS.
the last Peshwa watched the battle of Kirkee. And
it is certain that nowhere else can so good a view
be obtained of the straight road along which Bapn
Gokhale and the Bhagwa Jhenda passed to do
battle with the troops of the English cantonment.
In the same conrt-yard is a trap-door which covers
the entrance to a secret passage by which^ it is
said, the same Peshwa, a few honrs later, fled to
the old palace in the Shanwar Peth.
Let ns now leave Shiva's conrt-yard and skirt-
ing the southern wall look down the hill's edge.
We shall see a vast compound girt by a mined
stone wall. This is the old Ramana or enclosure
where Balaji Bajirao paid dakshina to Brahmins
by thousands. The cost one year rose to sixteen
lakhs and the Peshwa was forced at last to examine
Brahmin applicants as to their holiness and learn-
ing. And the chronicle of the Peshwas relates in
all seriousness that tbe Eonkanastha Brahmins
passed most frequently the examiner's tests.*
Due west of Shiva's temple we shall enter a small
enclosure over which several bel-trees hang their
rounded fruit. Therein a small temple^to Eartik-
swami covers two idols. One in marble was
injured by the lightning that destroyed Bajirao II's
palace and according to Hindu practice has
been put on one side for a less costly but intact
one. Who was Kartikswami ? He was Ganpati's
elder brother but not born of Parvaii. The tale
* Vide Peshwa^s Bakhar, pages 54-57. The Peshwai were, ct
eonne, themselyes EonkanasthaB.
PARVATI OF THE PESHWAS. 93
mns that once Agni stole Shiva's vital essence
hoping thereby to rival in might the dark-tbroated
lord of Kailas. But the latter's fiery blood burnt
the weaker veins of Agni and he was glad to cast
it from him into the bodies of his own six unmar-
ried daughters. They became pregnant and to
liide their shame brought on each of them a
premature birth. The unformed children thrown
together in a corner coalesced and became the lord
Kartikswami ^; and his idols to-day have six
mouths to show his sextuple origin. Somewhere
close by the third Peshwa, Balaji Bajirao, the
founder of the temples, killed by the news of
Fanipat, breathed his last. But either through
ignorance or wUfuluess the priests refuse to point
out the spot.
One temple remains, that of Vishnu. Opposite
the hall entrance is a figure of his vaban or steed,
the eagle. For Vishnu's incarnations have been
martial princes and all the earth over the eagle
has been the emblem of the world-conqueror from
Vishnu's Garuda to the a'^les napoleoniennes^
On the door is an image of Ganpati and below it
.is the hideous face of Kirtimukh. Neither — I
speak of course as a la j man and subject to correc-
tion — seems really in place. As for Ganpati —
passe encore ! — for in the Deccan he is to be found
everywhere from the temples of the other gods to
the Shri Ganeshayanamah with which the Pur-
• For this reason KartikawMni is alao ealled Shadaaan. His
Tahan la the peacock.
94 PARVATI OF THE PE8HWAS.
anas begin. But Eirtimukh sprang from the frown
of Shiva's eyebrow when he received Jalaodhai's
challenge and was called on either to give np Par-
vati and his treasure or meet the Demons in battleu
And the boon that Kirtimnkh received was to
find a place always in Shiva's temples. However
one must not be hypercritical and the Hindu archi*
tect like the enraged naval officer in the story
likes to feel that he has omitted nothing. Let ua
next look inside and there we shall see Vishnu
himself and at his feet sits his last great incarna-
tion Balkrishna. The latter, as the name shows,
is not here in the same guise as when he fought
on the side of the Pandava brothers ana made
Dwarka his capital ; but as he appeared in his
wondrous childhood and won the hearts and the
loves of the 16,000 Gopikas.
To the south stands, hiding the view of the
Sinhgad mountains, the outer shell of Bajirao II's
palace. It has, however, no history for it was
never finished and lightning struck it two years
before the English cannon blew away the Pesh-*
wa's Empire.
And now before we descend let us mount for a
moment the northern wall. Poena City and Poona
Camp unroll for us their vast panorama. At
either end sleep scions of the great rival houses
of Shinde and Holkar.* In the centre rise the
square towers of the Shanwar Wada where so
* Mahadji Bhinde's tomb is at Wanavdi and Yitbaji Holkar^s
eoath of Holkar's bridge.
PARVATI OF THE PESHWAS. 96
many Peshwas fought and intrigned, loved and
ruled. To the north flash the waters of the Mula
Mutha now deepened hy the great Band but once
low enough to let Elphinstone and his escort
escape from Vinchurkar's horse. To the east are
the bold outlines of four spurred Chaturshringi in
whose side is a cave where the Pandavs rested on
their way to Viratnagar. And at its feet is the
spot where by a strange fatality the Peshwa's
vakil met Sir Charles Malet, the first British
envoy, and on which now swing the gates of the
Ganeshkhind palace. Far to the south rise Torna,
dear to Shivaji and Sinhgad, where Tanaji iy alusre
met an heroic death. And between them the
waters of Khadakwasla catch the last rays of the
sinking sun and throw up a blaze of light amid
the gathering darkness.
Let us now descend, and as behind us the
evening drums begin to roll scaring away the
demons and warning the gods that it is time to
rest, let us consider how we may escape un-
mulcted to our carriages. But of this there is but
little hope. For, as in the poem of Propertius,
beauty could not save Nereus nor his strength
Achilles,* so all our wit and cunning will avail
us but little against the multitudinous demands of
the mendicant devotees.
* Nerea non fades non Tis exemit Achillem.
A PORTUGUESE LADY AT
THE MOGAL COURT.
Absorbed in the contemplation of our own splen-
did empire, we are eometimes apt to forget that
other European nations have also played glorious
parts in India. On a recent homeward voyage, I
was reminded of this by the presence on boardship
of a Portuguese official of high rank, tall, courteous
and wholly charming. Finding that I was interest-
ed in things historical, he promised to obtain for
me a recent book* published in Goa, giving an
account of the relations between the Goanese
Government and the Great Mogals. The promise
was kept and the book duly arrived. But it was in
Portuguese of which I knew not a single word.
However, I had in my youth learnt Latin, French
and Italian and so like the Austrian ambassadors,
sent to win over Louis XV against Frederic the
Great, I did not despair. Nor were my expectations
* Uma dona Portnsnesa na corte do grand-Mogol bj Iimael GradM.
I must express my acknowledgmentfi to the learned aathor who, at my
friend^s request, sent me a copy cf his work. Of its literary merita it
would be absQid presumption on my part to offer an opinion. But
there can be no question as to the author'^s ?ast erudition,
and Western languages leem to oome equally easily to him.
PORTUGUESE LADY AT MOGAL COURT, 97
ill-founded for, with a grammar and dictionary and
the long honrs of the outward sea*voyage, I was
able to gather most of the book's excellent con-
tents. And I now venture tbere&om to sketch
for readers the career of a lady who played
a great part in the history of the Portuguese
Indies.
The early years of the 16th century brought un-
exampled prosperity to Portugal. Five centuries of
uninterrupted conflicts with the Moors had made
all its small population soldiers. The royal house,
founded by a bastard prince of Burgundy, had been
unusually rich in able men. And ruled and rulers
alike had with wonderful quickness grasped the
possibilities of their long, coast line, and bad laid
aside ambitions of Mediterranean for those of world
empire. In 1494, a Papal Bull had divided the
undiscovered earth between the Portuguese and the
Spaniards, and in all directions the Lisbon Govern-
ment furnished expeditions to make good the title
conferred by the Vatican. Everywhere the Portu-
guese soldiers proved invincible, and everywhere
administralors trained in the Lisbon offices intro-
duced settled government in the train of conquest.
One daring band under JoSo de Nova seized
Ascension. Another under Pedro Cabral annexed
the vast empire of Brazil. A third under Ame-
rigo Vespucci, first of the Caucasian stock, heard
the roar of the Purana as it rushes towards the
Plate river and the South Atlantic. A fourth
under Vasco de Gama realised the visions of
IS
98 PORTUGUESE LADY AT MOGAL COURT.
Henry the Navigator and, donbbng the Gape
of Good Hope, headed straight for the Indian
Ocean.
Probably never in its history had India, as at this
time, been so helpless to resist foreign aggression.
Hindustan was still bleeding from the sienseless
slaughter of Tamerlane's invasion. In the south,
the great Bahamani kingdom, which in Mahamud
Taglak's reign, had fallen away from Delhi, was
split up into five fragments. Of these, the two in
possession of the South Western seaboard, Bijapnr
and Ahmednagar, were not only at deadly enmity
with each other but engaged in constant strife
with the Hindu power of Vijayanagar. It was m
easy task for the talented Portuguese captains to
take advantage of their distracted state, and to
obtain by cession or conquest large territories on
the Western Coast. While the real superiority of
the^ Portuguese sailors enabled them to secure at
the expense of the Mopla merchants a monopoly of
the western trade.
If we pass over 50 or 60 years, however, we
find the positions of the two countries reversed^
The immense efforts of the opening century had
been too much for the slight resources of Portugal
A minority at home, unsuccessful campaigns in
Morocco, priestly influence, and the introduction of
negro labour had added to her distress. In India,
on the other hand, the descendants of Tamerlane
were doing their best to remedy the efiects of his
crimes. In 1526, Babar had won Panipat and, for
PORTUGUESE LADY AT MOGAL COURT. 99
himself and his successors, the throne of Delhi.
Thereon was now seated a ruler of extraordinary
nailitary and civil talents, who after gathering into
his own hands the threads of a vast empire, was in
every direction extending its frontiers with the
skill and the restless energy of Bonaparte. In ten
years he had subdued all Rajputana except the
Sesodia fastnesses in the Arawalis. A bloodless
campaign had in 1572 ended the Gujarat kingdom.
And, in 1581, a detachment of the Mogal army
attacked the Portuguese territories of Bassein and
Damaun. They were repelled by the Governor
Martini Alffonso de Mello, but the repulse would,
as in other cases, have been followed by an attack
in force which surely would have succeeded had
the Emperor not been stopped by something in his
eyes more terrible than the Portuguese cannon,
and more persuasive than the lips of their ambas-
sadors — ^the frowns and the tears of a Lusitanian
lady. Instead of war he made a treaty and sent
envoys of congratulation to the new Portuguese
King Philip II of Castle.
Who was the lady who did such signal service to
her country ? She has hitherto been styled Maria
Makany, Akbar's Christian wife, whose tomb is
still visible at Agra. But Mr. Gracias has with
great acuteness and research been able to trace her
origin. In the reign of King John III there was
founded at Lisbon a home for orphan girls of good
family. When these girls reached women's state
they were shipped off to the various Portuguese
100 PORTUGUESE LADY AT MOGAL COURT.
colonies to make wives for the officials and settlers.
The ladies did not, however, always reach their
destination but, like the Moorish king's bride in
Boccaccio, sometimes fell into wrong hands. One
of them was rescued from a wreck to become queen
of the Maldives. Another, Maria Mascarenhas,
captured with her sister by the Dutch, was brought
to Surat and thence sold at the Mogal Court,
where she became one of Akbar's queens, and is
known to history under the Musalman corruption
of her name Maria Makany.
Her sister's fate was if possible more romantic
still. In 1560, Prince Jean Philippe Bourbon, a
cadet of the house of Navarre, fled from France as
a result of a fatal duel, and making his way from
Madras to Delhi, applied to enter Akbar's service.
He was received with great distinction, given the
title of Nawab, appointed governor of the royal
harem, and wedded to Juliana Mascarenhas, Maria's
sister. The two Portuguese ladies thus form-
ed a strange link between the great house of
Chagatai, and the no less splendid line that for two
centuries overawed Europe from the throne of
Clovis.*
Having saved her country 's fosseesions, Maria
Mascarenhas next tried to save her husband's souL
* The descendants of Prince Jean Philippe Bonrbon are still to be
found in India. Ooe branch until recently held a jaghir in the
Bhopal State, and a member of their family some 20 or 30 years held
the post of Prime Minister to iU Nawab. For an account of this
family, 9id$ Co'onel Kincaid's " Uigtory of the bourbons in India "
and Bocsselet makeb a mention of them in his ** Bajahs des lades.^
PORTUGUESE LADY AT MOGAL COURT. 101
Her own palace had long been adorned with fres-
coes of the AnnunciatioDy and, as a result of the
new treaty with Goa, Akbar was induced to invite
to his Court a band of missionaries qualified to ex-
pound the Christian doctrine. Among them went
the Jesuit Rodolfo Acquaviva, whose dialectic
talents, according to the Oriente Conquistado,
proved too much for Akbar's mullahs. It must,
however, be confessed that if the latter were cor-
rectly reported, so to triumph was not a difficult
task. They attacked the Christian religion by
alleging that the Bible had originally been verbally
the same as the Koran, but had been altered to its
present form in order to introduce the idolatrous
worship of the Trinity. And they asserted that
Mahomad's mission had been to restore the pure
faith which Christ had taught. Such an allegation,
unsustained by any evidence, was easily ridiculed
out of Court. But the learned Jesuit's reply does
not, to my mind, give proof of much ability. His
criticism was purely destructive, and he made no
attempt to show how the teaching of Christ was
superior to that of Mahomed. Nevertheless, what
the contending saints lacked in brain-power they
made up for in lung-power. And as they warmed
to their work, the Emperor, at whose invitation
they had assembled in the Ibadat EJiana, found
that to conquer Hindustan was an easier task
than to calm this controversial cyclone. He was
finally obliged himself to flee deafened from
the room, leaving the disorderly conference to
102 PORTUGUESE LADY AT MOGAL COURT.
oontinae all night until exhanntion silenced it
towards morning.
Snbsequent to this the mullahs, wearied with
argument, made to the missionaries what, as it
must fairly be admitted, was a sporting offer.
They expressed themselves willing to enter a fiery
fornace if the missionaries did likewise. The
former were to be armed with a Koraui the latter
with a Bible, and the fire was to judge between
them. The missionaries replied that they had
already won a judgment in the tribunal of reason
that miracles were only intended to supplement
evidence, and that where reasons were as in the
case of Christian truth, so clear and manifest, it
was merely tempting God to ask for miracles with-
out necessity. Such arguments could scarcely
have convinced Akbar, and the distinct favour
with which he regarded Christianity must only
have been due to his wife's pressure. On one
occasion he did homage to the crucifix in the Por-
tuguese Chapel, first in the Musalman style by a
profound reverence, then in the Christian way by
kneeling in front of it, and lastly by prostrating
himself like a Hindu before an idol Indeed, in
the religion which he afterwards invented, it is
possible, as I think, to trace an attempt to recon-
cile the conflicting claims of his queen and his
conscience. But, although Christianity never
won over Akbar as a convert, Queen Maria's reli-
gion yet made considerable way. Ranke men-
tions three princes of the Royal House who were
PORTUGUESE LADY AT MOGAL COURT. 103
duly baptised, and Gustave Le Bon affirms that in
Jehangir's reign the number of distinguished
Christians at Court was sixty. That graceless
prince himself hung in his palace images of
Christ and the Virgin, and in a fit of drunken
ezpansiveness declared that Christianity was of
all religions the best. For its followers were
doubly blest. They were free to eat both beef
and pork.
Akbar died in 1605, and from the evidence col«
looted by Mr. Gracias, it seems probable that Maria
survived him. If so we may perhaps trace to her
influence two great diplomatic victories which the
Portuguese gained in the early years of Jehangir's
reign. The first was the reply given by the Em-
peror to Hawkins, the first English envoy. He
oame with a letter from James I, but was told in
open Durbar that the great Mogal could not
demean himself by corresponding with so insigni-
ficant a kinglet. The second was an o£Fen6ive and
defensive treaty drawn up between the delegates
of the Emperor and of the Goanese Viceroy
Dom Jeromyno de Azevedo. The following is a
translation of the first article in the Portuguese
text :—
'^ Seeing that the English and the Dutch come
in the guise of merchants to these countries in
order to settle in them and to conquer lands, be-
cause they themselves live in Europe in wretched-
ness and destitution ; and (as) their presence in
India will cause harm to all as was shown in the
104 PORTUGUESE LADY AT MOGAL COURT.
war which they brought about between Mogalg
and Portuguese (sic), the said delegates will agree
that the King Jehangir and the Viceroy of India
will not trade with the aforesaid nations nor will
they be received into their harbours or sold
ammunitions or anything else ; first the Viceroy
and his successors will be obliged to drive them
from the Gujerat sea within three months of their
arrival^ and if they put into the Surat harbour, the
king permits the Portuguese to land the necessary
cannon to defeat them and drive them aveay and
will give the Portuguese all the help necessary to
do so. And the English, who are at present in
the lands and territories of the said king, will quit
them, together with their factories, via Masuli-
patam. "
Here we must leave Maria Mascarenhas, but
even though she may have tried to further her
country's interests at our expense we still owe
her a deep debt of gratitude. In 1640 Olivarez,
driven to despair by the military activity of
Richelieu, called out the arri&reban of Portugal
and Spain. The Catalans, ever ready to rise
against Castile, sprang to arms and proclaimed
themselves a republic under French protection.
Fired by their example, Portugal threw off the
Spanish yoke and offered her crown to John,
Duke of Braganza, in whose veins flowed the
blood of the old Burgundian line. Catalonia,
deserted by France, had to submit. But Portugal
* The fleets came e^oh year with the fayonring wind.
PORTUGUESE LADY AT MOGAL COURT, 105
won the Eaglish alliance and her own independ-
ence by offering with a great dowry the Princess
Catherine to Charles 11. Now in that dowry were
included the harbour and island of Bombay,
which the charms of Queen Maria had saved from
the Mogal conqueror. Thus, but for her, Cathe-
rine of Braganza's dowry, must have been sought
elsewhere. And the Presidency of Bombay
might now be cramped within Ascension or Ma-
deira island ; or, worse still, ^' urbs prima in Indis "
might be located in some fever-haunted swamp
among the mouths of the Amazon.
u
THE PESHWAS OF POONA
A LECTURE DELIVERED AT THE
SMALL MEMORIAL HALL.
In chosing as my subject the Poena Peshwas,
I was chiefly guided quite apart from the local
interest of the subject by the circumstance that so
far in my humble opinion, sufficient justice has not
been done to the achievements of this extraordinary
family. There has been too great a tendency,
certainly among English writers, to overlook the
real change of dynasty that took place when Balaji
Bajirao made his coup d'^tai The first dynasty
in historical Maharashtra consisted of Shivaji, his
sons Shambhu and Rajaram, and Shambhu's son
Shahu. The second dynasty consisted of Balaji
Bajirao, Madhavrao I, Narayenrao, Madhavrao II
and Bajirao Raghunathrao. These two dynasties
occupied three periods. During the first of these
periods the Maratha kings both reigned and ruled*
During the second period, that is, during the last
half of Shahu's life the Maratha kings reigned
and the Peshwas ruled. During the third period,
t\e.j from Shahu's death to the English conquest,
the Peshwas both reigned and ruled. The Mara-
tha dynasty no doubt still survived but as State
prisoners only, and exercised no more influence on
THE PESHWAS OF POONA. 107
the policy of Maharashtra than did the Eastern
Emperors on Italian affairs at the time of Odoacer.
In the course of the lecture I have endeavour*
ed to present before you the second dynasty
as a whole. And, to do so, I have found it neces^
sary to sketch not only the third period, but the
second period also of Maratha history. From this
sketch I have omitted everything that was not
essential to the narrative. I have even done so at
the risk of producing a mere arid and jejune string
of facts. But the time at my disposal, both for
preparation and for addressing you, has been so
short that this was inevitable.
Let us first approach the subject with the query,
what is a Peshwa ? Lord Macaulay in his essay
on Warren Hastings defined him in the following
words : " Peshwa or Mayor of the palace, a great
hereditary magistrate, who kept a court with
kingly state at Poena and whose authority was
obeyed in the spacious provinces of Aurangabad
and Bijapur.'' Now in another essay, Macaulay
charged Robert Montgomery with having in one of
his lines achieved the worst of all similitudes.
Mr. Montgomery might possibly have retorted that
his critic had achieved the worst of all definitions.
The Peshwa was not a Mayor either in the literal
or in the derived sense. Being a Brahmin, he was
not likely to have held any high office except a
priestly one in a Maratha's palace. He was not a
Magistrate either hereditary or elective. Aurang-
abad was primarily « part of the Moglai. And the
108 THE PESHWAS OF POONA.
Peehwa's authority extended not merely over
Bijapnr but was co-eztenBive with the Maratha
Empire. What then was a Peshwa ? The title, as
the name denotes, was a Persian one and seems to
have been introduced by the Bahamani kings.
For, Grant Duff mentions, that in 1529 A. D. Boora
Khan Nizam Shah of Bijapur made a Brahmin
Eavarsing, a Peshwa. The title is thus very akin
to the English one of premier, which taken from the
French title of premier ministre, has now become an
integral part of the English system of government.
The first Peshwa in Maratha times was Sham-
raji Pant who held that office under Shivaji in
A. D. 1656. He was succeeded by Moropant
Pingaie who was the first among the Asht
Pradhans or the King's Cabinet, and from his
time onwards the Peshwa was the leading
Minister of the Crown. The next question to
arise is how did the office become hereditary in
one family and what was its origin ? The sur-
name of this family was Bhat, a word, which
although signifying priest, had become just an ordi-
nary fiamily name, just as we say Mr. Priest or
Mr. Vicars. The father of the founder of the
dynasty was one Vishwanath* Bhat who was the
Deshmukh of Shriwardhao, a Konkani town near
the mouth of the Savitri. He had two sons,
Balaji and Janoji. On their father's death they
acted as Joint Deshmukhs until the Sidi of Janjira
seized Janoji, took him to Janjira, and there putting
• Vide PesbWft's Bakhar by Mr. Sane,
THE PESHWAS OF POONA, 109
him in a sack flung him into the sea. Balaji
escaped to the town of Vel where he took sheltcfir
with one Balaji Mahdev Bhanu. It was, however,
impossible to remain so near to Janjira, and Bhanu,
in the true spirit of friendship, left with his two
brothers Hari and Ramaji to their homo and accom-
panied his friend to Satara. The starting of these
two adventurers had a great effect on the subsequent
history of Maharashtra. For, one became the an*
cestor of the Poena Peshwas, and the other the an-
cestor of their greatest Minister, Nana Phadnavis.
The time they reached Satara was propitious to
adventure. For Shahu, released on AurangzeVs
death, was trying to recover his kingdom from the
hands of his aunt Tarabai. On Shahu's side were
Khanderao Dabhade and Dhanaji Jadhav and in
March, 1708, Shahu was by their aid formally
installed as Maharaja Chatrapati. Among Dhana-
ji's karkuns was one Abaji Purandare * the
ancestor of the noble house of that name and then
kulkarni of Saswad. To him Balaji Vishwanath
attached himself and by his influence secured a
post under Dhanaji Jadhav recently appointed by
Shahu as Senapati or Commander-ia-Chie£ Balaji
Vishwanath's talents soon made themselves known
and Dhanaji Jadhav before his death in 1709
gave him complete control of hh finances. This
favour, however, almost led to Balaji's extinction.
Chandrasen Jadhav. Dhanaji'e son, regarded the
new favourite with intense jealousy which was
• Qraad Uat, i SOS. ^
110 THE PESHWAS OF POONA.
ejasperated by Balaji's appointment by Shahu^
after Dhanaji's death to check the Baja's share oat
of the Senapati's collections. A trifling hunting
dispute served as an excuse and Balaji was, to*
gether with his two sons, forced to ride for his life
to Pandugad where Chandrasen beseiged him.
Fortunately for Balaji he had been at the time
employed by the king. Nothing else would have
saved him. As it was Shahu sent the royal troops
under Jadhav's rival Nimbalkar who defeated the
Senapati and rescued the besieged. Balaji now
became a regular servant of the king and rapidly
rose. The long regency and the endless wars had
made the king's authority over his generals little
more than nominal. Jadhav abandoned his service.
Thorat set up as a freebooter. Angriia was openly
independent. The rise of Balaji, however, added
the necessary vigour to restore the kingly autho-
rity. Thorat was after some difficulty captured
and although Angria was at first successful his very
success ultimately caused the supremacy of BalajL
The then Peshwa was Bahiropant Pingale. To
him was given the command of the expedition
against Angria. He conducted it with such im*
becility that his troops were completely defeated.
The fort of Lohgad which commands the Bhor
ghat fell with the Peshwa into Angria's hands,
and that daring pirate prepared, as it was
believed, to march on Satara. In this supreme
moment Shahu turned to Balaji Vishwanath.
The latter by skilful diplomacy won over Angria
THE PESHWAS OF POONA. Ill
and by combining their armies in a common
attack on the Sidi of Janjira stripped the latter
of enough land to pay for a bribe to Angria, and
thus in one campaign secured for his master a
powerful ally and avenged the death of his own
brother. King Shahu was overjoyed and remov-
ing Bahiru Pingle from the rank of Peshwa
appointed in 1714 Balaji Vishwanath in his place.
This I take it was one of the most dazzling rises
in history. In 1708 he had come a homeless
fugitive to a foreign land Six years later he had
become supreme in its councils. Nor was he
unworthy of his fortune. Under his guidance the
uncertain policy of Shahu's early reign disappeared.
His government once again reverted to the daring
policy of Shivaji. The unfruitful depredations of
isolated leaders gave place to a definite scheme of
conquest. In fact, there came over the foreign re-
lations of Maharashtra such a change as that
which was seen in the Revolutionary Government
at the advent of Bonaparte or in Rome when the
timid caution of the Senate gave place to the
bold imperialism of Lucullus.
It was not long before Balaji's energy and
talents obtained for his master a great reward.
In 1712 A. D. Aurangzeb's son and successor
Sultan Mauzum died, and his grandson Ferokshiar
obtained the throne. His success in doing so
was chiefly due to the courage and ability of two
high-born Mahomedan brothers, AbduUahkhan
and Hussein Ali Khan» usually known in history
112 THE PESHWAS OF POONA.
as the Syods. But once on the throne the Em-
peror wished to destroy his allies. They in turn
appealed to the Marathas and in 1718 a combined
army under Balaji Vishwanath marched on Delhi
The Emperor was seized and not long afterwards
murdered and the Marathas obtained in 1719 a
full recognition of their Swaraj over such terri-
tories as Shivaji occupied at his death and the
Chauth plu$ 10 per cent, called the Sardeshmukhi
on practically the whole Deccan. They seem also
to have obtained the Syuds' tacit consent to levy
tribute in Malwa and Gujerat
This was the crowning achievement of this able
and loyal man. He found Shahu's dominion a
distracted principality. He left it a growing and
vigorous empire. In the very height of hii
fame and in the full tide of success his frame gave
way beneath the labours imposed on it. In
October, 1720, he retired to Saswad where he
lingered for only a few days.
About the same time there died another
Maratha officer of great distinction, Khanderao
Dhabade. Descended from the Mukadam of
Talegaon he had earned Rajaram's gratitude by
carrying him an immense distance from the
besieged fort of Panala. Raised eventually to
the rank of Senapati or Commander-in-Chief, he
had also established himself firmly in Gujarat.
His relations with Balaji Vishwanath seem to
have remained friendly, but on their death there
sprang up a great and iiettal rivalry between their
THE PESHWAS OF POONA. 113
sons Trimbakrao and Bajirao. Bajirao Balaji was
then in the flower of his age and had hoped^ as a
matter of course, to succeed his father as Peshwa.
But this bold, aspiring, extremely able man met
with unexpected obstacles. The speedy rise and
the great talents of his father had awakened the
jealousy of the local magnates. At their head was
*Shriniwasrao Pratinidhi of Aundh, a wise man
and brave soldier and perhaps best known to
fame as the founder of Mahuli. He strongly
objected to the promotion of the young Chitpawan
over the heads of the Asht Pradhans. Even-
tually, however, Shahu made as a kind of compro-
mise Trimbakrao Dhabade Senapati and Bajirao
Peshwa. The former at once allied himself to the
old Deccan party and the rivalry of the two factions
became clearly defined when Bajirao proposed to
extend the Maratha conquest beyond Malwa into
Hindustan* The Pratinidhi opposed him on the
ground that it was time to consolidate the king's
possessions, to restore the finances and to intro-
duce a more careful discipline in the army. Baji-
rao, however, knew that such a policy would play
his enemies' game. Peace was to the advantage
of the hereditary nobles with powerful local in-
terest. War was necessary to the schemes of
the brilliant adventurer, who could only maintain
himself by the creation of a mercenary army and
a succession of victories. He, therefore, scoffed
at the Pratinidhi's timid counsels, and asked how
• Also called Shripatrao.
16
114 THE PESHWA8 OF POONA.
Shivaji wonld have fared had he been gnided by
them. He then disclosed that his policy aimed at
no less than the conqnest of the whole empire of
the Hogals. *^ Strike, " he cried^ ^' strike at the
tmnk of the withering tree and the branches
must fall of themselves." His eloquence won the
day and embarked the Marathas on a vigorous
policy of universal aggression.
The period was favourable to the Peshwa's
schemes. The Mogal em^nre was reduced to a
condition bordering on paralysis by the dissen-
sions of the Emperor's ministers. The Syuds
had in their turn been displaced by the Nissam-
ul-mulky a Turani Mogal of great talents and
experience. He again, disgusted at the folly and
the levity of the new Emperor, threw up the
post of vazier to be first governor and th^i in-
dependent ruler of the Deccan. Bajirao sought the
line of least resistance, and in I7269 invaded first
Malwa and then the Camatic as far as Seringa-
patam. The next year's victim was the Nissam,
who, it must be admitted, deserved to the full,
his punishment. He tried to take advantage of
the division of theMaratha empire made at Shahu's
accession and set up Shamb^i, the Chief of
Kolhapur, as heir to the whole. Bajirao would not
stoop to negotiation, and after a brilliant campaign
in which the old soldier was completely out-
generalled, forced him to accept most humilating
terms. But here the Peshwa was obliged to halt.
A new and far more formidable danger threatened
THE PESHWAS OF POONA. 115
hun. The Decoan party led by Trimbakrao
Dabixade broke into open revolt and allied them-
eelves with the Nizam. Here again, however, Baji-
rao's talents triumphed. He fell on the Dabhade's
army near Dabhoi in Gujerat, and after a desperate
stmggle in which the Senapati perished destroyed
it. The Nizam in haste secured his safety by an
agreement not to molest the future action of the
Marathas, and thus opened to the Peshwa, now
supreme master of Maharashtra, a safe road to
Delhi. Nor was Bajirao slow to take it. After a
short and successful campaign against the Sidi of
Janjira, the grand army under Bajirao advanced on
Delhi. Close by he pitched his camp, defeated two
Mogal forces and was not bought off eventually,
except by a large indemnity and by the complete
cession of the whole of Malwa now known as
Central India. While this brilliant campaign was
in progress, Bajirao's brother Ohimnaji was carry-
ing out the new policy with no less vigour to
the west. The Portuguese, who for many years
had had a footing on the Malabar coast, joined
on account of some real or fancied grievance, the
pirate Angria in an attack on Euolaba. A great
Maratha army under Chimnaji hastened to the
spot. First Bandra and Salsette fell, and then, after
a furious seige, the Portuguese were compelled to
fiurrender Bassein, and the whole seaboard of the
Northern Konkan was added to the rapidly-grow-
ing Maratha possessions. To the cession of Malwa,
however, the Nizam objected and once again he
116 THE PESHWAS OF POONA.
and Bajirao appeared on opposite sidee. The latter
after two successful campaigns found at last tlmt
his resources were unequal to the subjugation of the
Deccan. The third campaign ended undecisively,
and Bajirao overwhelmed with debt, harassed by
disease and in despair at this check to the progress
of his schemes hoped to recoup himself by another
successful war in Hindustan. Death, however, over-
took him on the banks of the Nerbudda where he
died on the 28th April, 1740. He had been for 20
years Peshwa and if his policy had been of the
too forward kind he yet had achieved brilliant
things. He had made himself, with hardly the
exception of the king, the supreme master of the
State. He had fought with success the greatest
soldiers in India, and if he met with a check in the
end it was perhaps because, as Shriniwasrao had
indicated, consolidation should have preceded
conquest. His character is perhaps best indicated
by a story told in the Peishwa's Bakhar. The
Emperor wished to know what manner of man it
was who led from Satara armies to threaten the
august throne of Delhi, so he sent a painter to
depict him as he happened first to see him. The
painter found Bajirao on horseback with his spear
slung carelessly over his shoulder. As he went
he picked the ears of corn and unhusked them
between his hands and ate them. In this posi-
tion the painter drew him and shewed his picture
to the Emperor. The latter looked at it and said
" vmh shaitan hat " and gave the order " Baji Bao^
THE PESHWAS OF POONA. 117
gansht samjoot padoon wates lavle pahije.^^^
- The firm hold that the Bhat family had taken
in the Satara State is well exemplified by the
eircmnstance that Bajirao's son Balaji succeeded
him as Peshwa without serious opposition. But
it was not long before the Dhabade faction raised
up a new enemy in Raghuji Bhosle. This person^
the founder of the afterwards famous house of
Nagpur, had obtained Shahu's favour by his skill
as a hunter and sealed it by his marriage with the
sister of Shahu's wife Sakvarbai. The subject
©f the dispute was Raghoji's claim to levy in-
dependent tribute in Bengal. Balaji took the field
and proved himself like his father and grand-
father a skilful general. Raghuji was defeated
and the new Peshwa attempted to make surer
foundations for the Kingdom. From 1746 to 1749
he devoted himself to improving the revenue
system nd encouraging agriculture. But towards
the end of 1749 it was clear that King Shahu's
long reign was coming to a close. He had no son
and had refused to adopt one due, it is believed,
to his knowledge that his nephew Ram Raja was
alive.
Sakvarbai, Shahu's wife, was bitterly hostile to
the Peshwa's domination. The crisis was there-
fore imminent. Balaji met it with resolution and
skill. He surrounded Satara with 30,000 men,
and on the morning that Shahu died surprised and
Imprisoned all the members of his family. Sak var-
' * He is a deyil. Make terms with him and get rid of him.
118 THE PESHWA6 OF POONA.
bai, his enemy, was forced to commit satL Bam
Biga was imprisoned and the capital was trans*
ferred from Satara to Poena. In that town
Bajirao had already established himself in the
fortified palace still named Shanwar Wada. Two
stories are told to accoimt for his choice. One is
that he saw a dog being pnrsned by a hare and so
assmned that the dwellers on that spot were
inyincible. The other is that his horse stumbled
and from it he argaed that it was intended
by Providence that he shonld remain there.
A more probable reason was the fftvonrable
situation of Poona, sheltered alike by Sinhgad
and Purandhar, the latter of which had been in
the private possession of the Bhats since the time
of Balaji Vishwanath.
From this date 1750 A. D. the Peshwas be*
came ruling princes and it remains for ns to see
how they acquitted themselves of their new duties.
Had but ordinary good fortune waited on them the
new masters of Maharashtra would have been
equal to the situation. But a fresh and formidable
peril was threatening India. In the winter of
1747-48 Ahmedshah Abdalli, a prince of Herat
and an old soldier of Nadir Shah, had begun a
series of incursions across the North-West frontier.
The Delhi empire which had received a fatal
blow during the invasion of Nadir Shah in 1739
was helpless. The matter eventually became so
jaressing that in 1757 the Peshwa's brother Bagih
nathrao led a large Maratha army to oppose the
THE PESHWAS OF POONA. 119
A%hans. Baghunathrao had more than a ioil
share of his illustrious father's generalship and
without difficulty drove the Afghans across
the mountains. Unfortunately the profits of
the expedition were far less than its cost and
Ghimnaji's son Sadashivrao^ the Peshwa's first
cousin and favouritOi a man of great financial and
administrative talents, gratified his jealousy of
Raghunathrao and made so much of the latter's
alleged mismanagement that he at last succeeded
in himself superseding him. The change was
disastrous, Ahmed Shah who would have found
Baghunathrao prohably more than a match out-
manoeuvred Sadashivrao, hemmed him in and
eventually utterly destroyed him, the heir appar-
ent Vishwas Bao and the Grand Army of the
Marathas. The disaster was too much for the
Peshwa, who lingered but a short time after he
learnt the news and died among the temples on
Parvati Hill.
As Vishwas Bao had fallen, the next heir was
Balaji's second son Madhavrao. His task was a
colossal one. Ahmed Shah was master of Hindu-
stan. The Nizam was combining with Jankoji
Jadhav to overthrow the Peshwa Government in
favour of the old Maratha line. The treasury
was empty. There was no army and Baghunath*
rao was openly anxious to secure for himself the
PeshwaL All these difficulties had to be faced
by a boy of sixteen. Tet the great house that had
already produced Balaji Vishwanath, Bajirao I,
120 THE PESHWAS OF POONA.
Balaji II» and Ghimnaji was not yet exhausted
and the abilities and spirit of Madhavrao proved
as great as any of his predecessors. Baghnnath-
rao was conciliated. The Nizam was signally
defeated at Bakshabhuvan. Ahmed Shah recross-
ed the Afghan frontier. One great force ander
the Peshwa in person advanced as far as Seringa-
patam. Another Maratha army crossed the
Ghambal, looted Rohilkhand, and encamped at
Delhi By a most unlucky chance, however, this
gallant prince had contracted consumption and
just when his government was threatening to over
run all India he died aged only 28 at Theur. As
Grant Daff very justly observed. *' The plains of
Fanipat were not more fatal to the Maratha empire
than the early end of this excellent prince."
We have now^ gentlemen, passed the apogee of the
greatness of the Peshwas. I shall shortly as
possible accompany you to their melancholy fall.
Madhavrao's younger brother Narain Bao was
duly installed, but Baghunatbrao first reconciled
to and then interned by Madhavrao again aspired
to the Peshwaship. Narain Bao was brutally
murdered in his palace by the guards and an-
other young prince for whom shrewd observers
had prophesied a great future was lost to the
Maratha empire. Baghunatbrao, however, again
failed to secure his object. An enquiry held by
Bam Shastri revealed that he had connived if not
at the murder at the attack and it being shortly
afterwards discovered that Narain Bao's widow
THE PESHWAS OF POONA. 121
Gangabai was pregnant a regency govern-
ment was carried on in her name by the
ministers among whom were Sakharam Bapn and
the descendent of Balaji Vishwanath's friend
Bhanu now famous as Nana Phadnavis, On the
18th April, 1774, Gangabai gave birth to a son
Madhavrao II. This put an end to Raghunath-
rao's hopes. He, however, struggled unceasingly
against his grand nephew's dominion. He first
collected 30,000 men from Shinde and Holkar and
then induced the Bombay Government to lend him
their active support. In this way began what is
known in English history as the First Maratha
War. A joint English and rebel force advanced
from Gujarat and defeated the Poena army at
Arras. The war was, however, stopped by
Warren Hastings from Calcutta before it reached
any decisive stage. Raghunathrao, however, in the
cold weather of 1779, induced the Bombay Gov-
ernment again to assist him. But this time the
regency were able to repel the danger. The Eng-
lish were defeated at Wadgaon, but assistance
arriving from Calcutta, they overran Bassein
and a large part of the Konkan. Goddard was,
however, repulsed near Pan well and the regency
and the English eventually made a treaty on
the statw quo ante basis. Raghunathrao, the
cause of the trouble, received a handsome pen-
fiion and died in 1784 leaving two sons, Bajirao
and Chimnaji Appa. For the next eleven years
Nana Phadnavis conducted the government. I da
16
122 THE PESHWAS OF POONA.
not propose here to detail to yon with what skill
he did so. Enemies were rising up on many
sides. A soldier of fortunoi Haidar AU, had esti^
blished and bequeathed a powerful kingdom
to his son. Shinde had half thrown off his
allegiance and disputed Nana Phadnavis' pre-
eminence. The English power was rapidly grow-
ing both in the south and the west. Nevertheless,
Nana Phadnavis struggled desperately and on the^
whole successfully to check the decline of Maha*
rashtra. Unfortunately, the effects of the Giyil War
were not easily to be effaced. Many of Ra^u-
nathrao's adherents still lived and they, as well as
many others, sympathised not only with the lot of
his son Bajirao but also with the growing Madhav-
rao, whom Nana Phadnavis as well kept under
jealous supervision. It is probable that the old man
had no other object but the young man's good, and
had but forgotten that the years, which passed
quickly over his own head, were creating an im-
mense change in the young prince. A secret cor--
respondence sprang up between the two cousins,.
Madhavrao and Bajirao, whose situations were in
many respects so similar.* It was discovered by
the great Minister, and his anger was so terrible
that Madhavrao, broken-hearted by his reproaches,,
threw himself from an upper story in the palace
into the court-yard round which now cluster the^
* They were both oloselj watched. I shonld, howeyer, mj h&M tbat
recent researches broaght to my notice by Mr. Drayid, editor of tbe^
<' Dnyan Prakash/* make it doabtfal whether Madhayrao^s death was not
acoidental.
THE PESHWAS OF POONA. 123
Coarts of the Poona Sub-Judges. On his deathr
bed he expressed a wish that Bajirao should suo-
oeed him, and after a series of deep intrigues
Bajirao did obtain the Masnad which his father
had failed so often to secure. The new prince's
first efforts were directed towards destroying
such of his friends as had helped him to rise.
Nana Phadnavis now full of years was treacher-
ously seized and an attempt was made to seize
Shinde in open Darbar which would certainly
have succeeded had not Bajirao's heart failed him.
The intentions of Bajirao became, however, known
to their would-be-victim, and their discovery natur-
ally estranged all the great Jahagirdars. The
estrangement led to an absolute disregard for the
Peshwa's supremacy. On Tnkoji Holkar's death
Shinde seized on the Holkar's estates. Yeshwant-
rao Holkar, an illegitimate son, took the field in the
old Maratha fashion. Eventually, the two feuda*
tories fought near Hadapsar and Yeshwantrao
Holkar was completely victorious. The Peshwa,
who had latterly been friendly to Shinde, fled to
Bombay, and the victorious Holkar thoroughly
plundered the inhabitants of the beautiful capital.
The Peshwa to obtain revenge agreed to the
treaty of Bassein.
In return for English assistance he promised
to maintain a large body of hired troops, and
signed his own complete political subordination.
Amritrao, his elder adopted brother, had, however,
in the meantime usurped the Peshwai^ and the
124 THE PESHWAS OF POONA.
interference of the British brought on them the
whole confederacy of the Maratha Empire. The
great resources, however, which that Government
had then acquired and the ability of the two
brothers, tbe Marquis and General Wellesley then
at the head of the Civil and Military Government,
enabled the British to restore Bajirao. Shinde
was defeated at Assaye and Laswari, Baghoji
Bhosle at Argaon, and Bolkar, after some brilliant
initial successes, was driven out of the Deccan.
Bajirao had obtained a sign^ revenge, but at a
high, and as he soon came to think, at a too high
price. Quarrels arose between the allies and they
came to a head over the question of the arrest of
Trimbakji Dengale, the murderer of the Gaikwad's
minister Gangadhar Shastri. Eventually, Bajirao
was forced to sign the treaty of Poena which
placed him still more under English protection.
Bajirao, however, had no intention of adhering to
it. He secretly enrolled a quantity of troops, and
hoped by taking the initiative to gain such sue*
cesses against the English as would bring to his
aid the great Maratha Jahagirdars. The successes,
however, never came. His troops were defeated
in every battle and he himself eventually surren-
dered on the 3rd June, 1818, to Sir John Malcolm.
He was allowed the handsome pension of 8 lacs
a year. He retired to Bithur near Cawnpore
where he lived for nearly 30 years, dymg even-
tually on the 28th January, 1851.
With the English conquest, the line of Peshwas
THE PESHWAS OF POONA. 125
came, of course, to an end, and I may, perhaps, be
permitted to enquire, what was the reason of their
complete collapse? Many different causes have
been assigned to it. Western aggression, the
independent attitude of the feudatories, the battlo
of Panipat. These all, no doubt, contributed to
the downfall, but in my humble judgment were
symptoms of the disease rather than the disease
itself. The evil lay deeper. In his " Decline and
fall " Gibbon has observed that Asiatic monarchy
is an unceasing round of valour, greatness,
degeneracy and decay. This remark is singu*
larly untrue, of some, at any rate, of the native
Indian kingdoms. The august dynasty of
Udaipur, which still ranks so high among the
principalities of India, was hoary with age
when the Catholic Church was founded and
of respectable antiquity when Sophocles was
writing tragedies and Pericles dallying with
Aspasia. But the remark is true both of Eastern
and Western usurpers. And in spite of their
great services, usurpers the Peshwas were always
regarded by the great body of Maharashtra. Had
the Peshwas been able to extinguish and not
merely intern the successors of Shahu, they
would, no doubt, have in the end been regarded
as legitimate monarchs. But public opinion was
too strong for them. They never dared lay sacri-
legious hands on the descendants of Shivaji
Bhosle. And, indeed, there is no more marvellous
achievement of that titanic figure than that during
1S6 THE PESHWA8 OF POONA.
1^ centuries his memory, tbe mere terror of his
name, was sufficient to protect his helpless poste-
rity. Now as they were nsarpers, the Pei^was'
kingdom was subject to the common rule. Decay
was the inevitable accompaniment of their deteri-
oration. During the Peshwas' greatness Western
aggression was promptly dealt with. The Portu-
guese were, as we have seen, driven out of Bassein,
and it is idle to argue that the English could not
have been similarly overpowered. The independ-
ence of the Jahagirdars was a still later symptom.
The great Mahadji Shinde himself had tried to
measure himself against the first Madhavrao, but
the young prince drove him from his presence
completely cowed. And what was the battle of
Paniput, but the result of Balaji Bajirao's weak
yielding to the jealous clamour of his favourite
cousin ? Had his strength been still unimpared,
Baghunathrao would have been retained at the
head of the army, and there would have been no
disaster. But the weakness of the Central Gov-
ernment began in the closing years of Balaji's
reign and succeeding Peshwas were never able
completely to cure the disease. In Madhavrao'e
reign it might have been got under had he only
lived longer or executed Rughunathrao. His early
death ruined the central Government, for the
regency were unable to restore health to it.
Finally when Bajirao succeeded the disease had got
completely the upper hand. The Maratha empire
was already doomed. He but hastened the end.
THE PESHWAS OF POONA. 127
I have now come to the end of my lecture. I
must thank you for the attention and kindneBS
neith which you have listened to me. But before
I conclude I would make of you an earnest
request. The subject which I have discussed is
an extremely delicate one. I have endeavoured
to eliminate from it all matters in the least likely
to give offence. It is, however, possible that
being a foreigner, I may have quite unintentionally
wounded some sensibilities. Should I have
done so I would only ask that no ill motive may
be imputed to me and that as the intention was
absent it may be judged that I have committed
no offence. On the other hand, I shall be deeply
gratified if I have succeeded in giving you even
a momentary glimpse of any single member of
the great house that turned the little township of
Poena into a mighty and beautiful metropolis — of
Balaji Vishwanath, the wise progenitor, Bajirao I,
the orator and soldier whose fiery imagination
like the gate of the Shanwar Wada looked ever
towards the golden throne of Delhi ; Balaji
Vishwanath, the bold but unfortunate usurper ;
Madhavrao I, the most brilliant perhaps of all,
whom death snatched away in his glorious prime ;
Narayanrao and Madhavrao II, killed on the
very threshold of manhood, and last of all Bajirao
II9 gayest, handsomest but alas I most iacapable
of princes.
IN THE COURT OF THE
YOUNGER MADHAVRAG*
It used to be some years ago — and I, dare say*
that it still is — a not nncommon saying that
Hindu writers have no historical sense, and it
must be admitted that the earlier literature of
India a£Forded some ground for this reproach.
It was left to three Englishmen, Colonel Tod,
Mr. Forbes and Captain Grant DufiF, to write
the histories of Bajasthan, Eathiavad and the
Maharashtra. The splendid period of Mussul-
man greatness found no Hindu historian and even
the spirited bakhars of the great Deccan houses
can hardly be termed, in the usual sense of the
word, histories. But whatever may formerly
have been the case, to-day the censure is no longer
deserved. In " Karan Ghelo " a Gujarati author
has written the finest historical novel produced
in either hemisphere since Dumas wrote the
wondrous tale of *' The Three Musketeers.'' And
of recent years the Deccan has furnished historical
• Sayal Madhavrao Peshvayaiicha Darbar. By Mr. D. B. ParasniS}
PrintecL at tbeiNirnaysagar Press, Poona.
COURT OF YOUNGER MADHAVRAO. 129
noveliBtB like Mr. Hari Apte and hietorianB like
Mr. Dattaraya FarasDis. It is with the most recent
work of the latter author that the present article
deals. And the book has a doable interest, for
throughont its pages may be seen side by side
old-fashioned and modern Marathi. The former
in the letters of Nana PhadDavis and his agents
is crabbed, ambiguous, often unintelligible. The
latter wielded by Mr. Parasnis* admirable pen is
clear, vigorous, and so permeated with Western
thought that sentence after sentence might almost
be literally translated into English.
To return, however, to my subject. In his
latest book, " The Court of the Younger Madhav-
rao/' Mr. Parasnis has written of the establish-
ment of the first permanent English embassy at
the Court of Poena. There had been no doubt
several earlier English eavoys. As long ago as
1674 A.D. Sir Henry Oxenden and Dr. Fryer
bad visited Shivaji at Raigadb. Then in 1761
Captain Gordon had been to see King Shahu at
Satara. In 1751 William Price had treated with
the Third Peshwa, Balaji Bajirao. In 1767
Mostyn had visited Madhavrao I, and in 1776
Colonel Upton had brought to a successfal close
the negotiations leading to the treaty of Puran-
dhar. But these were all transitory visits and the
East India Company had long felt the need of
some permanent responsible medium through whom
they might both acquire and impart information.
After the disastrous campaign of Wadgaon the
IT
180 COURT OF YOUNGER MADHAVRAO.
Company had^ through a sense of gratitade to
Mahadji Shinde for his treatment of their troops,
employed him as their intermediary. But it was
not long before this method proved onsatisfaotory.
Shinde's thoughts were directed towards Delhi
rather than Poona and it was impossible that one
so deeply engaged in Hindustani affairs could
spare the time or trouble to be a successfol agent
of the Company. After considerable hesitation
and after long discussion with the Calcutta Gov*
emment it was decided that a Bombay oi&cer
should be selected, but that he should represent
not Bombay but the Governor-General. The next
step was to obtain the consent of the Poona Court
This was no easy matter. The continual presence
of an English envoy might be construed as a sign
of inferiority which the Maratha Government
were naturally loth to admit. The meridian of
their glory had no doubt passed, bat although the
evening shadows were soon to fall the setting sun
for the time shone brightly enough. The terrible
calamity of Panipat had been in a measure repaired
by the elder Madhavrao, and the spoils of
Hyderabad and the Carnatic had replenished the
empty treasury. The civil campaigns against
Raghanathrao had indeed shaken the structure of
the empire, but the ability of the regent Nana
Phadnavis coped with each new difliculty as it
came. The English were by the treaty of Salpe
induced to abandon Raghunathrao, and if victory
had not as of old followed the Yellow Banner yet in
COURT OF YOUNGER MADHAVRAO. 131
two campaigns the English had wrested nothing
from the Foona Court. On the whole, it was a fair
time for Maharashtra. The reforms initiated by
Balaji Bajirao revised by Madhavrao the First and
still further developed by the regent had rendered
the lot of the Deccan peasant by no means un-
enviable. Trade, no doubt, stagnated, but there
was vast wealth stored in the houses of the Mara-
tha nobles. Civil talents found an opening in
Nana Phadnavis' adminstration and in Malva
where the wide lands of the Holkar Shahi were
guarded by the virtues and wisdom of Ahilyabai.
Nor were adventures lacking to the adventurous.
Raids were in constant progress into the Carnatic
or the Moglai ; and far away at Uijain were form-
ing beneath tbe eagle eyes of De Boigne those
renowned brigades, who, many years later, though
deserted by their leaders, yet faced Lake's attack
with unfaltering courage ; who burst like a flood
over Upper India ; who broke in pieces the old
thrones of Rajasthan, and who accomplished what
five centuries of Mussulman invaders had failed to
achieve, for they humbled to the very dust the
lordly pride of Mewar.
What then in the end induced Nana Phadnavis
to consent to the English proposal ? There can
%e little doubt that it was the growing menace of
Tipu Sultan's kingdom. His father Haidar Ali -^
had no doubt been on the whole hostile to the
English, but he had been no less so to the Mars^
thas, and it would not have been diflScult for the
132 COURT OF YOUNGER MADHAVRAO.
Company to induce Tipu Sultan to jom in a
league against the Poena Grovernment which,
pressed on both sides, would have found it a hard
task to resist So to prevent what he most feared,
an alliance of the English with Tipu, Nana Phad-
navis agreed reluctantly to a permanent English
envoy at the Peshwa's Court. There was yet
another step to be taken, and that was to induce,
without offending him, Mahadji Shinde to relin-
quish his post as intermediary between the
English and the Peshwa. This delicate task was
entrusted to the hero of Mr. Parasnis' work,
Charles Warre Malet. This remarkable man came
of an obscure English family. His father was a
poor country parson who found it difficult on his
small income to bring up his children. Thus
when his son Charles, bom in A. D, 1752, reached
the age of eighteen, his father gladly accepted on
his behalf a writership in the East India Company.
In the winter of 1770, the young man landed in
Bombay, and his earlier service was spent in
Muscat, Bushire and in other coast towns along
the Persian Gulf. In 1774, he was selected to
officiate as English Agent at the Court of Cambay.
Here he earned the approval of his chie& by an
act of resolution certainly remarkable in a boy of
twenty-three. When the intense feeling roused
by the murder of Narain Rao had alienated from
Raghunathrao the great jaghirdars, he turned in
despair to the English with whom, on March 6th,
1775, he drew up a treaty making to them large
COURT OF YOUNGER MADHAVRAO. 133
cessions in the Konkan in return for the support
of their troops. Before, however, these could
reach hun he was surprised and signally defeated
near the Mahi river by the regent's army. He
fled with only 1,000 horse to Cambay where the
Nawab was unwilling to receive him. But the
young English envoy, although he knew nothing
of the treaty, insisted on sheltering him and en-
abled him to embark via Bhavnagar in safety for
Bombay. The grateful pretender, in a letter
quoted by Mr. Parasnis, exclaimed : '* You did
more for me than my father Bajirao, He gave me
my life but you not only saved it but my honour as
well !" The Bombay Government showed their
appreciation by confirming Malet at Cambay
where he seems to have remained until 1785,
when they were asked by Calcutta to choose a
representative for the Poena Court. Before this
could be done Shinde's consent had, as I have
said, to be obtained and Malet was selected
for this delicate mission. Going by sea from
Bombay to Surat, Malet marched from there to
Ujjain. There he met Mahadji Shinde. The
difficulties were great for, as intermediary between
the English and the Peshwa, Shinde retained an
effective control over affairs at Poena. Neverthe-
less Malet induced the reluctant prince to write
that if the Peshwa had no objection to the new
embassy, he had none. A yet greater triumph
was in store for the young civil servant. For, on
his return to Bombay, he learnt that Shinde had
134 COURT OF YOUNGER MADHAVBAO.
privately written to Governor Boddam that, shonld
the Peshwa conseDt, Shinde hoped that Mr« Malet
might be chosen as envoy.
His wish was granted, for the Peshwa had
already consented and Malet started for Poona.
The following letter, written on the 11th February,
1786, by Bahirav Raghunath to Nana Phadnavis
reports Malet's slow advance, and its closing
sentence shows that our countryman, distinguished
though he was, was not above certain deplorable
frailties.
" You ordered me to report, when Mr, Malet
" left Bombay, how far he had gone and when he
** would reach Poona. Accordingly (I inform you
" that) he reached Panwell on the 12th instant.
" (Hindu month). He remained for eight days
** there. On the 21st he left, and I was informed by
'^ letter that on the 22nd he had come to Ehalapur
"near Khopvalin just below the Ghats. The
" following day he was to climb them. He will
" remain two days at Khandala. The reason why
** his marches are so slow is because he requires
** labourers for no less than 500 to 700 head-loads.
" This leads to confusion and waste of time.
*^ . . . With him are the following:— Six topi-
**walas* including Malet himself. Of these,
" three of them are entitled to palanquins. There
* The names applied to Englishmen by Indians aie many and vari-
ous. The following I have myself either heard or read :— Bonmi, Ferin-
ghi, or Feranghiy Ingrej, Angrej, Angal, Mleacha, Yavan, topiwala and
Janglo. The term sahiblog is within my experience oiUy used when
an Englishman is within hearing or by the servant class.
COURT OF YOUNGER MADHAVRAO. 135
^^ are 35 horses, 200 guards, 100 servants, 50
^ kamathi porters, 75 palanquin men, 425 Mhars, 2
'^ elephants, 4 palanquins. His camp kit consists
^' of 1 big and 2 small tents, 3 big raotis and pals
^^ for servants. Malefs Musalman dancing girl is
^* also with them in a palkhi."
On Malet's arrival at Poena there occurred a
diflference between him and the regent. The
latter was engaged in an expedition in theCamatio
and wished Malet without delay to join his army.
Malet pleaded that he wished first to pay his
respect to the young Peshwa and this the regent
was at last forced to allow. Malet's stay gave
rise to the question where he was to stay, and his
place of residence gave Bahirav Raghunath who
had been entrusted with his entertainment consid-
erable trouble. -On the 4th March, 1786, he
wrote as follows to Nana : —
" I have prepared a place in the Gaikwad^s
^ house. But he (Malet) wants a roomy spot
** surrounded by trees. He has, therefore, pitched
** his tents opposite Parvati in the mango grove
*^ near Anandrao Jivaji's garden. He has placed
" his zanankhana" — presumably his Musulman
Herodias— " inside the Gaikwad's house, but he
** himself remains outside."
Although Mr. Malet was not very satisfied with
this arrangement and seems to have grumbled
a good deal, his attention was soon diverted to a
further question. Having gained his point and
obtained leave to see the Peshwa, he had next to
136 COURT OF YOUNGER MADHAVRAO.
see that he should be properly received. He had
brought with him a quantity of presents, of which
one seems to have been a young ostrich. Of this
Bahirapant wrote :
^' Malet has brought a shahamrag (griffin) from
" Abyssinia to give to the Feshwa. It, however,
^' died in its cage below the Ghats. But he had its
** body carried after him. The bird was very large
*' being four feet high. He brought it because it
** was very rare, but it is dead." The other offer-
ings, however, remained and a heated controversy
arose as to how the Feshwa should receive the
envoy. Nana Fhadnavis ordered that he should be
given the same honours as Mr. Mostyn and Colonel
Upton. Mr. Malet contended that they had mere-
ly represented the Bombay Government and that
as he was the ambassador of Calcutta, he should
receive the same honours as the Calcutta envoy
when visiting Shinde or the Mogal. A most
amusing correspondence ensued between Bahiravr
pant and the regent in which the former recited
all the devices vainly employed to induce Malet to
accept Nana Fhadnavis' ruling. Eventually, it
was arranged that the official reception should
stand over until Malet's return from the regent's
camp. Malet, whom Bahiravpant described as
extremely "grieved, vexed, and annoyed," was
to see the Feshwa privately. An account of
this interview is to be found in a letter of
Janardhan Apaji to Nana Fhadnavis, dated 5th
March, 1786.
COURT OF YOUNGER MADHAVRAO. 137
** To-day he (Malet) went to pay his respects to
" the Peshwa. It was arranged that he should
*' arrive first and the Peshwa later. At the time
** of departure the Peshwa was to rise first so that
** there should be no difficulty on the score of eti-
**quette. As Bahiravpant suggested and Malet
" insisted that on arrival he should merely place
" his hand within the Peshwa's, the latter received
"him unattended."*
After thus paying his respects to Madhavrao II,
Mr. Malet had to join Phadnavis' army and on the
20th May, 1786, was presented at the storming of
Badam. Upon this success, the Maratha forces
returned to Poena where Malet began to unfold the
design of the Company. This was no less than
the formation of a triple alliance between the
Nizam, the Marathas and the English against
Mysore. As Mr. Parasnis has very justly observed,
it is extraordinary that the regent should ever
have joined such a scheme. Fear a league be-
tween the Englieh and Tipu Sultan though he
might, it was yet scarcely conceivable that he
should play into the former's hands by joining with
them against their most serious enemy. That
Malet should have overcome Nana's reluctance is
the highest proof of the Englishman's talents.
The Nizam was similarly won over by Sir John
Kennaway and eventually the representatives of
* The ordinary Indian ealntation would have been a < namaskar' or
profound bow accompanied by an upward motion of the hands clasped
in front.
18
138 COURT OF YOUNGER MADHAVRAO.
all three powers formally agreed jointly to invade
Mysore. The opening passage of the treaty frank-
ly confesses its object : —
** All the three powers have treaties with Tipn.
** But he has harassed all three of us. Therefore,
"the three Governments will jointly make an
^^ expedition and give him such punishment that
" he will not have the means of harassing any of
" them again.'' Each power was to put 25,000 men
into the field and the Nizam was to employ the
two Company's regiments in his service. Similar-
ly two Company's regiments were to be hired to
the Peshwa, if required, at the same rate of pay.
The English took the field at the appointed time,
but soon found that their allies were not so ready
to act up to their agreement. Malet, at last, exas-
perated by what he thought was the regent's
duplicity but what Mr. Parasnis believes to have
been his lack of means, spoke to him so sharply
that he directed the Maratha agent with the
English army, Haripant Phadke, to ask for Malet's
recall. Haripant, however, knew no English.
The English General knew no Marathi. Mr.
Cherry, the English interpreter, was Malet's per-
sonal friend so Haripant had to write to Nana that
under the circumstances he could not well raise the
question. Eventually, Malet and Kennaway did
infuse some energy into the Hyderabad and Poena
administrations and the first Mysore war termin-
ated with the humiliation of Tipu and a partition
between the allies of half his kingdom, including
COURT OF YOUNGER MADHA VRAO. 139
Coorg. The East India Company, delighted with
Malet's success, got the English Ministry to create
him a baronet. But the regent's feelings were
very di£Eerent. Malet on behalf of the Company
presented his bill for their regiments at the rate of
Rs. 64,000 a month, plus Rs. 68,000 for equip-
ment, Rs. 14,000 for transport and Rs. 40,000 as a
gratuity for their gallantry. In all the bill came
to Rs. 7,51,666. It was paid, but Nana Phadnavis
in the bitterness of his heart wrote to Govindrao
Kale, the Maratha envoy at Hyderabad, as
follows : —
" Malet at Poena, Knive (Kennaway) at Hyder-
" abad have sat down and done nothing, but have
** spent lakhs of rupees. While they were sitting
" down people said they cannot really be doing
" nothing, they must be devising some cunning
" plot. And that is what has actually happened.
" Now whether we like it or not we have to agree
*• to what they say and act up to the treaty. It is
*^ true that its terms were that when Dassara came
^* we were to send a considerable force. Dassara
*' passed by and Diwali came and what was
** done was done after Diwali. (They consider)
" each day as if it was a yuga (age). You will
^' say that Diwali is the same as Dassara. Fag-
*' riwalas will agree with you, but topiwalas
** will not be put off like that. They will take a
" pair of scales and they will sit down and weigh
'^ the meaning of each phrase in the treaty and
" they will not let you speak a single word. (They
140 COURT OF YOUNGER MADHAVRAO.
*' will exclaim) ' You made a fine display! Without
" any trouble you have got forts and strongholds
"while we worked ourselves to death!* And
'' they will certainly say that the Company has
" been ruined and ask how we can have the
" face to claim our share. I have no doubt about
"it. And while speaking they will roll their
" eyes in anger and forget all that we have done
" for them."
Nor was Govindrao Kale's answer lesspathetic: —
** The present days are very hard. At Poena you
*' have Malet, Here we have Knive (Kennaway).
" They are both skilled in their work and servants
" of the same master, Malet writes to Knive what
" goes on at Poena ; Knive writes to Malet what
" goes on here. Then Malet questions you and
" Knive me and they make us answer* And this
" exposes us to great bother and difficulty. They
"search out whether our answers are true or
" false. And the man who gets caught between
" thiem suflFers sore trouble."
In spite of Phadnavis' fears the English gave
the Marathas their fair share and Malet in the end
gained to some extent the regent's respect. He
was even more successful with the yoimg Peshwa
whose affections as well as those of the Poena
people he seems to have completely captured. In
this he derived great help from Drs. Crusoe and
Findley, members of his staff. They were skilful
surgeons and attended on all, high or low, who
needed their services. Still greater aid was
COURT OF YOUNGER MADHAVRAO. 141
given to Malet by a Mr. Wales, R. A., who visited
Poona abont this time, and whose skill as a por-
trait painter both helped his country and brought
considerable profit to himself. During the five or
six years he remained at Poona, he sketched all the
leading men of that day, and his portrait of the
regent, and of the younger Madhavrao may still
be seen at Ganeshkhind. At Malet's suggestion
Wales founded an art school and one of his pupils,
Gangaram Tambat, made a painting of Verul
caves which in 1794 was sent by Malet as a
present to Sir John Shore, theu Governor-General.
Wales died on the 13th November, 1795, and five
years later his eldest daughter Susan became Lady
Malet. Surgery and painting were, however, not
the only arts which the English envoy introduced.
He sent for a watchmaker from Europe and
microscopes, globes, and telescopes to the Peshwa
and his Sardars. Nor were his gifts confined to
these. For when one Mahadji Chintaman was
suffering from a pain in the abdomen Malet, gave
him Rs. 125, with which to pay some Brah^
mins to do pradakshina^ round the idol of Shri
Narayan.
One of the most interesting chapters in Mr. Pa-
rasnis' book contains the account of Malet's visit
to Mahableshwar in 1794 more than thirty years
before those of its reputed discoverers Lodwick
* The pradakflbina is ths circling of the suppliaat loand the shrine
with his left ann outwards. The right side o£ the body mnat be kept
turned towards the idol.
142 COURT OF YOUNGER MADHAVRAO.
and Malcolm. The Peshwawho loved Malet's
society had taken him there with him. Nana
Phadnavis, however, was afraid that on the retarn
journey the Englishman might at Satara weave an
intrigue with the imprisoned Maharaja and, as
may be seen from the following letter, took steps
to prevent their meeting : —
*' The Peshwa and his retinue came to Wai and
" after the eclipse on the 3rd Ashwin Wad went
" to Mahableshwar and returned on the 4th, Malet
"with him. He always goes 4 or 5 kos daily in
" search of sport. There are many forts here and
" he examines them daily through a telescope.
'* He then makes maps of them. The Maharajah,
"the Queen Mother and the Satara notables sent a
" message inviting the Peshwa, as he had climbed
" the Salpe ghat, to pay his respects to the Maha-
" raja. If the Peshwa were to go Malet would
" accompany him. Now Satara is the most im-
" portant place (in the kingdom). It would be
"quite different if he saw it close. So it was
" decided that the Peshwa should pay his respects
" alone and by putting off Malet's visits from day to
" day the Maharaja was induced to believe that he
" was not coming. So he and the Peshwa exchang-
" ed presents of clothes, an elephant and a horse.
*• The following day the Peshwa and his suite
"returned to Wai." Nana Phadnavis thus
thought that he had outwitted the envoy but he was
afterwards disgusted to learn that on the day of
the Peshwa's visit to Satara fort Malet had climbed
COURT OF YOUNGER MADHAVRAO. 143
the fort of Sonjai and had observed the whole
scene through a telescope.
If, however, the old regent never wholly over-
came his suspicion, elsewhere Malet attained a
degree of intimacy with the Poena aristocracy
which, as Mr. Parasnis has observed, is extraordi-
nary in the light of modern manners. No marriage
or thread ceremony seems to have been complete
without him. He attended regularly the Ganpati
festival both in the palace of the Peshwas and of
the Fhadkes, and Brahmins of every degree were
willing to drink medicines prepared either by him
or his doctors. He was, in fact, the great social suc-
cess of Poena society. In 1795 the young Peshwa
either threw himself or fell from the upper storey
of the Shan war Wada and after innumerable plots
and counterplots his cousin Bajirao succeeded him
on the royal cushion. He too came under the wand
of the magician. For when Malet retired in
March, 1797, the new Peshwa parted with him
with the utmost reluctance and sent by him to the
English King a flattering letter, in which Malet's
services were highly appreciated, and presents
worth Rs. 20,000.
On his return to England Malet resided until his
death in 1815 at Wilbury House. By Susan Lady
Malet, he had 8 sons of whom the eldest Sir Alex-
ander Malet succeeded to his father's title and from
1856 to 1866 was English ambassador at Berlin.
Another son, Sir Arthur Malet, became a member
of the Bombay Government. And a third son,
144 COURT OF YOUNGER MADHAVRAO.
Mr. Hugh Malet, while Collector of Thana, dii-
covered by an unconscious atavism the hill station
of Matheran.
Here I must take leave of Mr. Parasnis and his
most interesting book. In it he has given ub,
sketched both in pen and pencil, the portraits of
the versatile and able men who adorned the Court
of the last Peshwa but one who ruled in Poona.
There may be seen the dark and brooding brow of
the great Nana Phadnavis who strove all in vain
to pilot the ship of state through the raging waters.
There too laughs at us, in the joy of his twenty
years, the younger Madhavrao, all unconscious of
a Aiture terrible and untimely death. And right
through the book there strides the burly figure
of the English envoy, adroit, fearless, resourceful
and insinuating — the stormy petrel whose presence
more clearly than aught else foretold to the dis-
cerning observer the cyclone that was soon to sweep
away for ever the whole structure of the Peshwa's
dominion.
A MAEATHI COMEDY-
A WOMAN'S REVOLT.
There are in the heart of Poena city several
theatres where night after night Marathi plays are
performed to Indian audiences ; but into which an
Englishman rarely finds his way. Should he do
so, it may be that he will be well rewarded. A
few weeks ago this was my own good fortune. I
witnessed a play or rather part of a play evidently
based on Tennyson's '* Princess,'' The old Latin
tag that ^' art is long and life is short '' applies,
however, with peculiar force to Marathi dramas.
The Indian, who has paid four annas for a seat,
expects entertainment for at least an equal number
of hours, so after witnessing an act or two of the
play in the theatre I was forced to read the rest of
it in my study.
The dramatist, Mr. Khadilkar, following the
usual Marathi tradition, has taken as the time
of his play the epic period of Indian history.
There are advantages about this method as girls
were then married at an age when they could fall
in love. It is, therefore, possible to put love scenes
on the stage. The chief demerit is that characters,
4,000 years old, are made to talk like Poena
gentlemen of to-day, and we therefore are faced
19
146 MARATHI COMEDY.
with an anachronism eimilar to that with which
Macaulay charged Racine — '^ the sentiments and
phrases of Versailles in the camp of Anlis." The
date when '*A Woman's Revolt," as Mr.
Ehadilkar's play is called, opens, is shortly after
the great battle of Knrukshetra. The Pandav
brothers, after the twelve years of exile and one of
disguise forced on them by Yudhishthira's dicing
match, had at last come into their own. Their
cousin Duryodhan was dead, his father King
Dhritrashtra was their prisoner. Yuhdishthira had
ascended the throne of Hastinapura and had sent
Arjuna with the Ashwamedha horse that he might
exact tribute and submission wherever it roamed.
Arjuna had been a year absent, and everywhere
the horse had wandered, Yudhishthira had been
acknowledged emperor ; when in a small Hima-
layan kingdom it was seized and tribute was
refused. The ruler Shvetketu, Tennyson's King
Gama, himself acknowledged Yudhishthira's over-
lordship, but his daughter Framila, going further
than the Princess Ida, had established not merely
a girPs college but a woman's kingdom. No man,
except with letters from Shvetketu, could enter it
save on pain of death and she and her female
bands were prepared to resist all men's claims for
superiority, including Yudhishthira's. Like King
Grama, Shvetketu had not much sympathy with his
daughter's views and promised Arjuna her hand
if he could cure her of her folly. That invincible
warrior, however, could not stain his arms with
MARATHI COMEDY. 147
the blood of the fair Bez. So it was agreed that
like the Prince Florian and Gycil, he and some
companions shonld enter Pramila's domain^ and if
possible, win the heart of the Princess. Arjnna
took three companions, Pushpadhanwa, his com-
mander'-in«<)hief, a young hero who in youth had
been betrothed to Pramila's commander-in-chief
Bupmaya, and two old men Maitraya and Jagruka,
who furnish most of the comic element in the
play. They do not, like Tennyson's gallants,
adopt women's disguises, but Arjuna affects to be
a vakil come with an offer of marriage from
Arjuna. Fushpadhanwa puts on an old man's
wig and beard and pretends to be like Maitraya
and Jagruka, an ancient counsellor in attendance
on Arjuna's vakil. The first scene closes as the
four start on their quest armed with letters from
King Shvetketu. The second scene opens on the
frontier of Queen Pramila's Kingdom. Some lady
soldiers are on duty and are passing their time
abusing the male sex when they espy Arjuna and
his three attendants. They are arrested, but as they
produce King Shvetketu's letters, they are brought
into the Darbar of Queen Pramila and her aunt
Satyamaya. The latter has the title of Guru
Maharsg and she is our old friend the Lady
Blanche who
^ Of faded f ocm and haughtiest lineaments
** With aU her autumn tresses falsely brown
** Shot side long daggers at us, a tiger cat
* In act to spring."
148 MARATHI COMEDY.
It is Satyamaya who has filled Pramila's head
with nonsense. The Lady Psyche^ Mr. Khadil-
kar has omitted and, as I think, wisely. For
Tennyson has not made it clear why that young
and charming girl should have been so bitter
against male humanity. Lady Blanche ^^was
wedded to a fool " and on that account influenced
Princess Ida. Satyamaya was moved by a wish
to surpass Parvati who, as one story has it, ran a
woman's kingdom in the Himalayas until seduced
by Shiv, who made his way into her capita), dis-
guised as a holy and passionless ascetic. In the
Durbar the four adventurers have to bear much
grotesque abuse of the male sex, of which the fol-
lowing may serve as specimen.
** Men are accursed (mele*) mummers ! In
their childhood they have faces like women ; in
their youth the blackguards blacken their fsices
(i.^.j by growing beards) and in their old age, they
put a coat of whitewash over the black sins of
their youth. In a single life, their faces have
three different colours ! "
Eventually Pramila, after reading her father's
letters, tells the so-called vakil that he may for
ten days stay in her kingdom and persuade her if
he can to marry Arjuna. It may perhaps here be
mentioned that according to Mr. Vaidya,t Arjuna
• The practice of affixing forcible epithets to nouns, which Is in
English Society usually confined to men, is in Deccan Society usnally
confined to women. The epithet * mela ^ or * dead ^ is a very common
abusive word.
t The Mahabharata. A criticism, p. 145; by Hz. 0. V. Vaidya, b.a.,
LL.B.
MARATHI COMEDY. 149
must at this time have been well over 50 and he
had already as wives Subhadra, Krishna's sister,
and a one-fifth share in DraupadL But to these
ladies^ Mr. Ehadilkar, exercising a poet's license,
makes no reference and Aijnna appears in his
play as an unmarried warrior of about 30. One
condition Pramila attaches to the vakil's presence.
He and his attendants must in Durbar at any rate
speak as if they were women, «,c., must use femi-
nine* terminations. To this they have to agree
and the four men's use of them leads to a good
deal of merriment. But as the Marathi proverbt
has it, '^once a beak gets in a pestle will shortly
follow." And now that four men have entered the
women's empire, its speedy downfall may con-
fidently be expected. The first women to break
their oaths are two lady sepoys, Wagmati and
Budhimati. It seems that Arjuna's two old
attendants, Maitraya and Jagruka, had been
amusing themselves, the former by leering at
all the women whom he passed, and Jagruka
by fooling old Lady Satyamaya to the top of
her bent. At last, bored by her continued
lectures, he had set her to search through
the Rigveda for types of *' Revolting women"
which as he said, were to be found there and he
had himself " levanted." Eventually tracked, his
* This will be best uDderstood by a quotation ** Bayaki Bhasha
bolayache mi kabal karite '*'* (instead of Kariton). It ii mneh the same
as if a man said in Freoch, '*Je bqIb pr6te a parler comme une
femme.^*
t Ghanchn pravesbam musiil pravesh.
150 MARATHI COMEDY.
evasioBB to escape punishment reminded Wag^
mati of her brother's attempts to evade school
Wagmati mentions this to Budhimati who then
remembers that her son too mnst be at school.
Folio wing the train of thought thereby started
the two women agree to escape from Pramila's
clutches by the aid of a Bhil and his wife who
have just arrived bringing a message to Rup-
maya from her mother, and the two women do
eventually get to their homes after a very
amusing scene between them and the Bhil's wife
who cannot be persuaded that they have not
designs on her husband's virtue. The great scene
in the play, however, is the wooing of Rupmaya
by Pushpadhanwa. With her mother's letter
comes to Rupmaya a picture of her betrothed.
The sight of it moves her deeply, and as she is
looking at it, Pushpadhanwa, still wearing the
disguise of an old man, makes his way to her
presence on the pretence of winning her over, if
possible, to the idea of wedlook with the lover
affianced to her in childhood. To her disgust, he
at once begins making love to her on his own
account and calls her his dear one and himself
her slave. Eventually, beside herself with exas-
peration at the old man's importunity, she
confesses her love for Pushpadhanwa. I translate
a part of the scene verbatim.
Rupmaya : " Pushpadhanwa, how would you
like to hear this old monkey calling the girl whom
you love and who loves you, his dear one. Now,
MARATfll COMEDY. 151
you old fool, how do yon like that ? I refuse to
marry Pushpadhanwa only because of the attrac-
tions of women's rule. And although you know
this you yet pester me. (Pointing to the picture.)
Now do you think year old face is more winning
than Pushpadhanwa's ? Look, accursed one, look
at this picture well. To conquer a woman's fancy
eyes like these are needed — eyes flashing with
light and rounded like a lotus flower in bloom.
Open your eyes wide, and look at this laughing
mouth, the haughty beauty of this face, that
dear broad breast which bids me embrace it.
And then, old cripple, hide your white beard
in shame.
Pushpadhanwa: (Disguised) Pretty one, how
4m I worse than Pushpadhanwa ?
Rupmaya : How are you worse ? How are
you worse ?
Pushpadhanwa: (Disguised) My eyes are no
less comely than Pashpadhanwa's. I have strength
in this my beard to do merely in sport such deeds
of valour as Pushpadhanwa has never either in
youth or as commander-in-chief accomplished.
dear one, I feel sure that you will throw that pic-
ture aside and end by fondling this beard.
Rupmaya : Seeing that I listen to him the old
fool begins doting. Accursed one ! Be off with
you at once. Get out this instant. If you do not,
I'll catch your beard and drag you by it into the
courtyard. I'll make such a show of you that
you'll remember it all your life. iJow out you get.
152 MABATHI COMEDY.
Fashpadhanwa : (Disguised^ kneeling) No^
Rupmaya. No. Do what you will bnt this your
slave will linger on at your feet
Rupmaya : I'll never bring this accursed one
to reason until I drag him out by his beard. [She
seizes his beard and pulls. It comes away in her
hand. She looks first at the picture and then at
Fushpadhanwa and then timidly moving back
looks fondly at him. He throws away the rest of
his disguise.]
Fushpadhanwa : Rupmaya, I envy the picture
in your hand. Fushpadhanwa of the picture has
never fallen at your feet. He has never knelt be-
fore you or fawned before you. But he can look
through my eyes fierce and reddened with the
lust of battle^ on your lotus cheek to his love's
content. And yet on these my (real) eyes, whict
if denied your love will look at nothing in the
world you refuse to smile in fondness. Does thii
partiality befit you ? I envy the picture. I envy
it. And unless I take it from you (he takes it).
Have you looked at me ? Now answer truly. Am
I in any way worse to look at than Fushpadhanwa
in the picture ?
Rupmaya : My lord, what can I say ? You dis-
guised yourself as an old man and made me con-
fess my love for you. So what else can this your
slave now say to you ? But dear one, if any
waiting maid were by chance to come here sud-
denly and were to see you ?
* The picture no doubt represented Paabpadlianwa in armour.
MARATHI COMEDY. 153
Pashpadhanwa : Then what will happen ? She
will tell Pramila that Pashpadhanwa has entered
her kingdom. What then ?
Rupmaya : Oh, no ! I do not want it to be known
now. So^ do, dear, become an old man as before.
Pashpadhanwa : To gain a woman, men will
pretend to be young, old or even women. But I
thought that you did not want even to loak at that
accursed, base, forward, impertinent donkey, at
that old fool and cripple.
Rupmaya: O do stop that wretched joke!
And do, dear, become again an old man at
once *'
Eventually by working on her fears Push-
padhanwa compels her to promise that she will
marry him before re-assuming his disguise. They
then flee away together across the border.
Arjuna's suit with Pramila does not proceed so
easily. To show the so-called vakil that women
are as bold as men, she takes him hunting in the
jungle which clothes the banks of the river Saras*
wati. She wounds a tiger with her arrow. A
tigress, its mate, attacks Pramila and her com-
panion. Arjuna snatches from her hands the bow
and arrow with which she wishes to defend her-
self, and with one hand seizing the tigress by the
throat and with the other its two paws, holds it at
arm's length and then drives it away half^
strangled and wholly cowed. This js certainly a
tall order. But tout eat pertms to an Aryan
hero I Pramila is deeply impressed by this feat,
20
154 MARATHI COMEDY,
but in order to make her finally yields Mr. Khadil-
kar resorts to a device similar to that of Tennyson.
It will be remembered that after the Prince's
disguise had been betrayed by CyriFs drunken
song, Ida in a fury mounted her horse and rode
o£E
««Hoof by hoof,
And every hoof a knell to my desireB,
Olanged on the bridge and then another Bhriek,
* The Head, the Head, the Princess, O the Head V
For blind with rage she miBsed the plank and rolled
In the river. Ont I sprang from glow to gloom.
There whirled her white robe like a blossomed branch
Bapt to the horrible fall : a glance I gave,
No more ; bnt woman vested as I was
Flanged i and the flood drew ; yet I oaaght her
Oaring one arm and bearing in my left
The weight of all the hopes of half the world
Strove t o bnffet to land in vain. A tree
Was half disrooted from his place and stopped
To drench his dark locks in the gargling wave
Mid-channel. Sight on this we drove and caaght,
And grasping down the boughs I gained the shore.^^
In Mr. Khadilkar^s play, however, Satyamaya or
the Lady Blanche gets a ducking also; She has
had her fears that in ten days' time the young
vakil may make a great deal of love. Partly
to watch Pramila and partly to practise austeri-
ties, as a good Hindu widow should, she has
followed her niece to the banks of the Saraswati.
She surprises Pramila and Arjuna in an animated
scene, where the latter discloses himself and
offers his famous bow ** Gandiva *' for Pramila to
trample on in revenge for his treatment of her
bow when the tigress charged. If she does
trample on it Arjuna will know that she does
MARATHI COMEDY. 155
not love him. Pramila hesitates and as she
does so Satyamaya rashes across a bridge whence
she has overheard the discussion in order to
trample on it herself. The bridge — no doubt of
Hemadpanthi architecture — breaks and Satyamaya
is hurled into the river. Arjuna at once springs
after her. Pramila wishing to share Arjuna's
danger refuses to stay behind and the scene closes
with the heroic Pandav swimming to shore with
a lady on each arm. In Tennyson's play the
Princess still remains obdurate and her hero has
to fight in the lists, be half-killed by her brother
and nursed back to life by herself before she will
give way. But Mr. Khadilkar clearly could not
80 deal with the invincible Arjuna. He therefore
makes Satyamaya prove ungrateful. Pramila,
shocked by her aunt's ingratitude, confesses her
affection for her gallant lover and Satyamaya
leaves the story with these words :
" Adimaya (Parvati) why were not my eyes
closed before they saw this sight ? I can never
teach another woman all my wisdom. Now I go
into the forest to perform austerities. Nor shall
i ever move from the seat where I shall perform
them until the pride of men is conquered and
until women's wrists have strength enough to
turn men into wet nurses."
In the meantime rumours have reached the
capital that the troops with Pramila have become
disaffected. The bulk of the women army comes
from the capital on the scene in time to face Arju-
156 MARATHI COMEDY.
na's army, who have invaded Framila's land to
see that no harm comes to their general. Prami-
la, however, intervenes, tells the opposing sides
that her reign is over and that she is to be Arjn-
na's bride and the play closes with the couple's
arrival at the King Shvetk&tu's camp. He blesses
the pair, promises to hand them over his lands
and wealth before retiring like a true Aryan king
to meet death in the practice of austerities, and
then turning to his servants, he tells them : ^' Now
all of you go to the capital and arrange for the
marriage ceremonies of Arjuna and Pramila."
* Aak me no more : tby fate and mine are sealed.
^ I strove against the stream and aU in vain.
*' Let the great river take me to the main
''So more, dear love, for at a tonch I yield
Ask me no more.**
It would, I take it, also be improper to ask what
reception Pramila received from Arjuna's family.
Was she snubbed by Subhadra ? Did Arjuna's
one-fifth share of Draupadi ever box her ears ?
Let us trust not. Hindu women are capable
of extraordinary self-sacrifice and submission.
Let us rather hope that from the lattice windows
of some palace in Hastinapura Pramila smelt
the odours and saw the smoke go up from the
great Ashwamedha sacrifice which Yudhishthira
held when he was finally crowned Emperor of
the Universe ; that she lived happily until such
time as the Pandavas and Draupadi went forth on
the Mahaprasthan and that she was still alive
when thirty-eight years after the Kurukshetra
MARATHI COMEDY. 157
Tudhishthira took leave of Subhadra with the
words'^ keep m the path of Dharma or Right-
eousness." So much for Mr. Khadilkar's drama
which I have tried to sketch for Anglo-Indian
readers. May I venture to hope that in some
fdtnre play he will throw aside old traditions and
use his undoubted talents to picture, without the
aid of epic heroes, Indian life as it is ? I canaot
leave the subject without a word of praise for
Mr. Mali, the artist, who has furnished the printed
copies* of '* A Woman's Revolt " with illus-
trations. Although the dresses of Arjuna and
Fushpadhanwa are Rajput court dresses of to-day
and not such as Aryan heroes wore, and although
the bridge which broke down as Satyamaya
rushed across it has all the appearance of a
P. W. D. culvert, these are little matters. The
drawing of the figures, especially of the women,
is excellent.
• Bayakanche Band, by Mr. K. P. Ehadilkar, ^* Chitrashala Press;'
FooDa.
MAHASHIVEATRA DAY.
To-day the Government offices are closed
throughout the Presidency and the weary admi-
nistrator will have time to seek solace in the latest
masterpiece of Victoria Cross or Marie Corelli
Before^ however, plunging into its delectable
depths, it may not perhaps be without profit or
uninteresting to consider why to-day is a holiday.
It is the Mahashivratra, the greatest festival of
Shiva, the present head of the Hindu triad. The
Mahashivratra falls on the 14th day of the dark
half of Magh and I have come across two stories
told to explain why it does so. They are, of
course, mere tales, but religious tales are always
of interest and these porhaps especially so far
they illustrate the peculiar Hindu doctrine that
accidental acts whether of good or evil are as
efficacious or as punishable as intentional ones.
The first story is the common one. Once upon
a time there lived in Modeshakhya town in
Vaidarbha or Berar a wicked king and a worse
minister. Both gave full scope to then* evil pas-
sions, so that in their next life they became res-
pectively a common hunter and a beast of prey.
On the 14th Magh wadya the former was on a
MAHASHIVRATRA DAY. 159
hunting expedition when he was suddenly attack-
ed by the latter. To save himself the sportsman
climbed a Bel— of all trees the most sacred to
Shiva — and as the wild beast strove to clamber
after him, he defended himself with one of its
branches* In the struggle Bel leaves dropped
both from the huDter's hand and the beast's mouth
on to where in the sand beneath lay a hidden
Shivaite pindi. Now the laying of a Bel leaf on
a Shivaite pindi constitutes the offering dearest to
Shiva. In an instant the sins of the two were
forgiven and Shiva himself appeared in his fiery
chariot and bore them away with him to his
heaven in KaiMsa. In honour of this miracle the
14th Magh wadya has been deemed to be the
holiest of all Shiva's holy days.
The second story is to be found in the Skanda
Purdna and was told by the sage Shuk to Shounak
and the other Bishis. Once upon a time there
lived a king called Mitrasaha of the royal line of
Ikshwaku who was learned above all men in the
Shastras and the Yedas. His rule extended
over the whole earth and its kings everywhere
paid him tribute. One day King Mitrasahi while
hunting fought with and slew a demon. The de-
mon's brother witnessed the fight and thought
how to get vengeance. He feared open battle
lest he might meet his brother's fate. So he dis-
guised himself as a cook and obtained employ-
ment in King Mitrasaha's household. All went
well until the shrddh anniversary of King Mit-
160 MAHASHIVRATRA DAY.
rasaha^B father. A great feaet was prepared and
as the demon surpassed in skiU all the other
cooks^ he was entrusted with the preparation of
the dinner. Among the guests was the sage
Vasishta and in the food prepared for him the de-
mon cook dexterously slipped some human flesh.
Now Vasishta possessed besides his two eyes an
inner eye of knowledge and with it he perceived
that he had eaten human flesh. Furious, he
cursed King Mitrasaha and condemned him to
take the form of a man-eating demon. King Mit-
rasaha protested that he knew nothing of the
matter. Vasishta too learnt through his inner
eye of knowledge that King Mitrasaha was not
to blame. But the curse of a sage once spoken
cannot be recalled. And all that King Mitrasaha
could obtain was that the period of his demon-
hood should be reduced to 12 years. Then com-
pelled by the curse he assumed the guise of a
man-eating rakshasa and went into the deep
jungle. One day when roaming through the
forest he met a Brahman and his wife gathering
samidha. * Hungry, he at once seized the Brah-
man and though the wife vainly begged for
his life King Mitrasaha ate him up^ picked his
bones clean and then went his way. The wife
gathered together the bones, made them into a
• A samidh (plurftly Samidha) i$ a twig of one ol the nine sacred
trees with which it is alone permitted to make horn or sacred fire.
The nine trees are Palas, Biij Fimpal, Shami, Ehair, nuTTa, narhht,
Umbar and Aghada.
MAHASHIVRATRA DAY. 161
pyre and burnt herself with them. As she burnt
she cursed King Mitrasaha and her curse was that
on his return to human shape he should die im-
mediately after he had had any intercourse with
women. Now King Mitrasaha had heard the
wife's speech and on his return to human shape
lived a life of perfect chastity and so evaded
death. But the guilt of Brahman-hatya or Brah-
man-killing pursued him and became incarnate
as a Chandala woman who always danced before
his eyes and before his eyes alone. Maddened
by the sight of this mystic shape he threw
aside his kingdom and going into the jungle
sought the sage Gautama. Gautama said
that there was but one way to obtam release, and
that was to go to Gokama on the 14th Magh Na-
dya and there worship Shiva. King Mitrasaha
asked wherein lay the greatness of Gokama,
and the merit of Magh Wadya Chaturdashi. The
sage Gautama replied that on that day in the
preceding year he had seen a hideous old Chan*
dala woman lying on the ground and on the point
of death when suddenly from heaven came the
lord Shiva's fiery chariot. From it his messen-
gers descended and placed in it the Chandalin.
" I asked them," said the sage Gantama, ** the
reason. They replied that the Chandalin was in a
former life a Brahmin girl called Malini, and
possessed beauty that put to shame even Eambha
the fairest of the dancing girls of Indra. Her
21
162 MAHASHIVRATRA DAY.
husband died while she was still young and for
some days the precepts of her parents and the
effects of their early teaching enabled her to
triumph over temptations and desires. But her
beauty was such that all men longed for her, and
at last she yielded and so entered upon evil
courses. Her parents found out her wickedness
and dismissed her from their house. She then
became the mistress of a Sudra and gave herself
up unrestrainedly to the eating of meat and the
drinking of wine. One day when she could
obtain no meat she killed a young heifer and
eating half of it escaped the neighbour's blame
by crying out that a panther had killed it. She
died not long afterwards and when her soul came
to Yama's Court, Chitragupta's* record showed
that she had committed gohatya^ and she was at
once consigned to the blackest Hell. In her next
life, she became a blind, leprous and filthy Chan-
dala woman whom not even a Chandala would
marry. To-day she was begging from the pil-
grims to Gokarna, but all refiised her alms. At
last, one pilgrim in derision placed a Bel leaf in
her hand. In anger she threw it away and it
fell on a hidden Shivaite pindi. Then the lord
of Kailas' heart melted in pity for her, and he
sent his chariot and his messengers to bear her
away to his heaven. With these words the
messengers and the chariot bore away the Chan-
dala woman to the snowy mountain tops of Kai-
* ChitragnpU is the recording angel.
MAHASHIVRATRA DAY. 163
las. " Hearing the words of the sage Gautama,
hope once more came to the heart of King Mitra-
saha, and he made his way to Gokama, and on
the 14th day of the Krishna or dark-half of
Magh he fasted and each watch of the night he
worshipped Shiva by placing on his holy pindi
the leaves of the Bel tree. And the following
day he fed Brahmins and gave gifts to the poor
and the blind, and in this wise he too obtained
the mercy of the lord Shiva. The image of the
Ohandala woman faded from King Mitrasaha's
eyes and he knew that he was freed from the
most terrible of all sins that a man may commit —
the sin of Brahmin-hatya or Brahmin murder.
PROVERBIAL PHILOSO-
PHY IN
WESTERN INDIA.
L— THE SAYINGS OF KATHIAWAR.
The day has in England long gone by when the
wise saws and well-worn sayings of some time-
honoured member of the family carried weight in
a discussion. If one practised in ordinary con-
versation the art of introducing happily rhyming
proverbs, one would soon have no one left with
whom to converse and beyond that of an intoler-
able bore one would have achieved no other repu-
tation. Yet two hundred years ago, things were
different. The Squire Westerns whom Macaulay
in the famous third chapter of his history describes
as ruling with an iron rod their feudal domains,
yet standing awestruck in the London Streets at
the sight of the Lord Mayor's show, used the old
English proverbs as the staple buttress of their
arguments. One can imagine what a forncddable
engine of oppresbion proverbs, such as
A woman, a spaniel and a walnut tree
The more you beat them the better they be ;
and " Spare the rod, spoil the child " must have
been when it wat considered almost impious ^to
PROVERBIAL PHILOSOPHY, 165
question the superior wisdom of one's fore-
fathers. Indeed, I seem to have an unpleasant
recollection in my own childhood of what then
at any rate appeared to me to be a misuse of
the latter aphorism. But the saws of Squire
Western and the simples of his helpmeet have
gone their way, and an English proverb now is
hardly ever used, save to distort it into a
paradox.
Western India, however, has not yet reached
the paradox stage of human development. And
I have myself seen a happily applied proverb
€lose more than once an intricate discussion,
and an IndiaD proverb on a European's lips
invariably fills a native audience with an
immense and often excessive respect for his
acquaintance with their language. Hereafter I
may deal with the proverbs common amongst
the Marathas. But in this chapter I shall con-
fine myself to the Gujerati sayings of Kathia-
war, which yields to no country in its appre-
ciation of proverbial wisdom. I do not in-
tend — ^far from it — ^to give an exhaustive list,
but it may be of some interest to my readers
to know which of the several hundred proverbs,
which may be found in published collections
are in ordinary conversation most commonly
used.
Sometimes, although rarely, Gujerati proverbs
seem almost translations of the English equivalent
such as " pareji ej uttam osad " (dieting is the best
166 PROVERBIAL PHILOSOPHY.
medicine), which is nearly a reproduction of" Diet
cures more than the doctors/' So also *Mukhnu
osad dahada'' (the cure for grief is days) — ^^ Time
is the best healer." But more often the diflFerent
conditions of life necessitate a different clothing
for the same idea. We say *^ all that glitters is not
gold." The Kathiwadi peasant says '^ all that is
white is not milk" (dholu etalu dudh nahi). We
say " a full purse never lacks friends." He says
** on a green tree there are many parrots *'
(lila wanna suda ghana). We say " penny wise
and pound foolish " ; he says ^^ it is useless to
plug up the sink pipe and leave the door open "
(" khale ducha ne darwajo moklo"). Is there
not an Irish story which points out the use-
lessness of padlocking the gate when there are
gaps in the hedge ? However to match " a
bribe in the lap blinds the eyes," he also makes
a reference to money " The sight of gold makes
a saint wobble " (sonu dekhi muni chale).
We who are an animal-loving nation make a
considerable use of the domestic ones in our
sayings. We say ** Don't count your chickens
before they are hatched." The Kathiawadis
say elliptically " Wheat in the field and the
child in the womb" (ghau khetman ne beta
petman). We say "Let sleeping dogs lie."
They say "Do not rouse the sleeping snake"
(sutelo sap jagadvo nahi). We say " We all
think our own geese swans." They say " Chagan
Magan's children are of gold, while every one
IN WESTERN INDIA. 167
else's are of dung." (Chagan magan to sona na
ne parka chokra garana). We say **A crying
crow bears bad news." They say ** A weeping
man means a death " (roto jay te muvano samachar
lave). On the other hand, animals are not whoUy
absent from the Kathiawadis' proverbs. They say
** To make an elephant out of an atom'' (rajnu gaj
karavun) instead of " A mountain out of a mole-
hill," and they have elaborated ^* Barking dogs do
not bite," into " Barking dogs do not bite nor do
thundering clouds rain " (bhasya kutta kate nahin
ne gajya megh varse nahin).
Some of the best Kathiawadi proverbs employ
similes from the village trades. The proverb
** A carpenter thinks of nothing but babulwood "
(sutarnu -.man ;;bovaliaman) may be translated
** There is nothing like leather." On the other
hand, we have no proverbial equivalent for " An
idle barber shaves the footstools " (navro hajam
patala munde), and must fall back on that terror o£
boyhood. Dr. Watts, for ^* Satan finds some mis-
chief still for idle hands to do." Nevertheless
excessive energy meets with approval in ^* puchh-
tan puchhtan lanka javey " (by asking and
asking one can get to Ceylon). That the village
savkar is sometimes outwitted is proved by " Sehth
kem tanano to ke labhe lobhe " (** How did the
sheth come to grief? He was too clever by
half.") The brief reign of the village cartman
while he drives his cart finds expression in "we
must sing the songs of the man in whose cart
22
168 PROVERBIAL PHILOSOPHY
we sit (jene vele bessie tena git gale). It may
be translated ^^who pays for the fiddler may
call the tune." But the village tailor, who is
mentioned by implication in ''Cut your coat
according to your cloth '' receives no recognition
in '' make your grass bed according to the sm
of your body '^ (sod pramane satharo).
As might have been expected, the conamon
round of household duties provides proverbs in
Gujerati as well as in English, although they are
not necessarily similar in the two languages. '* A
stitch in time saves nine" finds an equivalent m
"Early plantains are really plantains" (velae
male te tela). " It never rains but it pours " may
be translated in two ways: — "When it rains it
rains in the hedges '* (varse to vadma varse) or—
and the second proverb gives the sense more ac-
curately — " She went to look for her son and she
lost her husband" (lene geie put or khoe aie kha-
sam). The poor lady certainly deserved sympathy.
So, too, did " the good wife who went to her father-
in-law and got scolded by the unfaithful wife"
(dahi sasare jay ane gandi shikhaman de) ! A
proverb very typical of Indian home life is the
following ** chas man makan jay ane rand furad
kehevay" (when butter goes with the butter-milk
the wife gets called a slut). The explanation is
to be found in the Gujerati custom of distributing
the butter-milk from which a large quantity of
butter has been churned. The careful housewife
is expected to see that her friends get nona of
IN WESTERN INDIA. 169
the butter ! Another proverb which also incul-
cates, although sarcastically, the lesson that
charity should begin at home is ** gharma chokra
ghanti chate no upadhyaue ato '* (the children
of the house lick the grinding mill while the
spiritual teacher gets the flour). Had this saying
been brought to the notice of the " Shepherd"
in Rckwick he might have avoided serious
trouble at the hands of Mr. Weller. *' The child
is father of the man '* finds a mate in " the
qualities of a son may be seen from his cradle "
(putrana lakshan pabiamathi janay). The French
fable of * Le pot de fer et le pot de terre ' may be
pitted against "If the short man goes with the tall
one, he may not die, but he will get very sick"
(lamba jode tuko jay mare nahi pan mando thay).
** A short life and a merry one " is rather neatly
translated by " four days of moonlight " (char
divasnu chandarnu), which in turn recalls Moore's
refrain. ** The best of all ways to lengthen your
days, is to take a few hours from the night, my
dear." " A little pot is soon hot " is on the other
hand more felicitous than ^' the weak man has
a bad temper" (kamzor ne gusso bot); and
" What the eye does not see the heart does not
grieve " than *^ not to see is not to mourn " (dekh-
vun nahi ne dajeun nahin). Yet we have noth-
ing so good as " to a wooden god give a slipper
as an offering (lakdana devne khasdani puja).
Some of the Kathiawadi proverbs have, like
some English ones^a deeper meaning than appears
170 PROVERBIAL PHILOSOPHY
on the surface. ^' From afar the mountains are
beautiful" (Dungaro durthi raliamuna) corre-
ponds with ^^ Distance lends enchantment to the
view." So also " As the father, so are the eons,
and as the banian tree, so are*, the branches''
(Bap teva beta and wad teva teta) is a close match
for " As the twig is bent so the tree is inclined,'^
'*Hope deferred maketh the heart sick " finds an
equivalent in ^^the hope that rests on others is
continual despair " (parki ash saday nirash). My
official readers will probably after this wonder why
that pest, the youthful candidate for office^
bothers them so frequently. An answer will, I
think, be found in " Ap mua pacchi dub gaie dunia"
(when I have died the world is drowned) a
proverb which like Louis XV's "Apr6s moi le
deluge '* must have emanated from an extremely
self-centred person.
I would, however, suggest an unfailing method
to all those who are at a loss how to get rid of a
wholly unqualified, but pertinacious, claimant.
Ask him quietly if he has ever heard the story of
the " Bavo and the soni.'* The tale runs that a
certain Bavo or religious mendicant went to a
goldsmith's shop and asked to be given a lump of
gold. The soni began at length and with many
interpolations of '* My dear, young friend " to
explain that gold was a valuable thing and not to
be given away in lumps. At last the Bavo got
sick to death of the lecture and said " I knew all
that, and I did not fancy you would give it to me.
IN WESTERN INDIA. 171
but I thought that there was no harm in asking.'^
As a reply to the question the candidate invari-
ably grins feebly and makes for the door. Should
a last spark of hope induce him to linger on the
threshold and to enumerate his imaginary merits^
then fire him out with the proverb "Praised
Elhijdi sticks ' to the teeth " (vakhanani Khijdi
dante valge) and the disappointed one will, like
Slipper in the adventures of an Irish R.M.^
** vanish like a dream."
11. —SAYINGS OF THE DECCAN.
In the first chapter of this series I ventured to
discuss some of the more common Eathiawadi
proverbs. I would now place before my readers
some of the wise sayings of the Deccan and they
will probably be struck at the absence of that
resemblance which they might have expected from
the common origin of the two languages — Mara-
thi and Guzarathi.
A country so long under orthodox priestly rule
as the uplands of the Sahyadris not unnaturally
possesses several proverbs dealing with religion
or with its ministers. The most delightful one to
my mind is ^^ laksh pradakshina ani ek paisa
dakshina." It means literally *' the going round
the idol 100,000 times and at the end a gift of
one pice as an offering to the Brahmins." We are
172 PROVERBIAL PHILOSOPHY.
ourselves not unacquainted with the type of reli-
gious enthusiast who may be summed up in Mr.
Lewis CarrolFs description of the Snark :
* At charity meetings he stands at the door
And colleots though he does not snbseribe/*
^' Melya vanchun swarga disat nahin '* ( one
cannot reach heaven without dying) expresses an
idea similar to that in " II faut souffrir pour Stre
beau " and we will probably all agree with the
excellent maxim ^^jar man asel changa tar
kathavatint Ganga '' (if your mind is pure,
it is as good as having Ganges water in your
platter), A very common proverb too of this class
is ** bazarant turi bhat bhatnila mari " (the Brah-
min beat his wife because of the turi (pulse) in the
bazaar). The tale runs that a Brahmin priest who
had by means foul or fair secured a little money
wished to give himself a good dinner and direct-
ed his wife to buy him some pulse in the bazaar.
The question arose as to how the pulse should,
when bought, be cooked, and an acrimonious dis-
cussion terminated with the whacking of the
unruly housewife. The proverb is ordinarily used
in the same sense as * Don't count your chickens
before they are hatched/
The animal kingdom, especially the donkey,
finds a considerable place in Marathi aphorisms.
^' Apale garje gadhava raje " (in our need we call
an ass a king) may be rendered by ' necessity
makes strange bedfellows. "Ghadhavaya pudhen
wachali gita kalcha gondhal bara hota'^ ( if yoti
m WESTERN INDIA. 17a
read the Gita before an ass, he will think that
yesterday's kick up was better fun). Well perhaps
the ass was not quite so wrong, for have we not De
LaRochefoucauld's authority for * Qui vit sans folie
n'est pas si sage qu'il oroit ' ? Another proverb
meaning also * Don't cast pearls before swine ' is
"Gadhawas gulachi chav kay" ( an ass will have
no relish for joggery). And the poor beast's
proper occupation is laid down in *^ jyacha tyala
and gadhva ojhayala *' ( the only use of an ass is
to carry burdens). I have only discovered one say-
ing which mentions the horse and that is the
phrase "ghodya evadi chuk" (a mistake as big
as a horse). The mistake must have been a real
*' howler " and probably occurred in some youth-
ftil subaltern's exercise for the Lower Standard
Hindustani ! But there used to be a saying
commonly used by grooms to their horses when
they refused to drink '* Dhanaji wa Santaji panya
madhayen tula distat kay" ( do you see Dhauaji
and Santaji in the water). This saying had a
great historical interest for it dated from the time
when Dhanaji Jadav and Santaji Ghorpade were
the terror of the Grand Army of Aurangzeb. The
cow finds a place two or three times. " Gaine
Gay phalat nahin" implies that one poor wretch
cannot help another. Our vulgar saying * Its the
poor as helps the poor' expresses a different
point of view. ^'Salyachi gay ani malyache
vasru " ( the weaver's cow and the mali's calf) im-
plies that a clean sweep has been made of every-
174 PROVERBIAL PHILOSOPHY
thing. Lastly, " Odhal gurun ani oehal bayako "
means ^ a straying cow is like a shameless wife.'
No doubt both suffer from the kakoethes vagandi
The buffalo is honoured by the delightful maxim
*^ Melia mhashi-la panch sher dudh " (the dead
buffalo always gave five seers of milk.) It re-
minds one of the story of the lady who when asked
whether she had ever heard of any one who was
absolute perfection, replied * constantly! she was
my husband's first wife.' The jackal, the dog,
the camel, the kid, the cat, the crocodile and the
ant are honoured by a proverb a piece — " Kolha
kakadila raji '' (a jackal is satisfied with a cucum-
ber) may be rendered * Hunger is the best
sauce.' ^' Andhala dalato aani kutra pit khato "
(the blind man grinds and the dog eats the
flour). This saying is generally used of a man
whose brains have been sucked. "Untawaril
shahana " (he who is on a camel is a wise man)
has a story connected with it. A buffalo got its
head into an earthen vessel and could not ex-
tricate it without breaking the jar which he did
not wish to do. All his friends gave him advice,
but a man riding on a camel suggesting cutting
off the buffalo's head and thereby saving the
vessel. The phrase is used of a foolish busy
body : " Jogyache karde ladke " (a yogi's kid
is like a daughter to him). So also we use the
Biblical phrase * one ewe lamb.' "Manjaras undir
«aksh" — a mouse as witness for a cat — implies that
a servant must give evidence as his master pleases
IN WESTERN INDIA. 175
and that therefore his testimony is worthless.
The crocodile is to be found in "Susarbai tujhi
pat phar mau " (0 ! , lady crocodile, your back
is very soft). The idea is that by thus flattering
the crocodile she may be induced safely to
carry you across the river in which she lies.
Safely on the other side you send her about
her business with a good kick in the stomach.
Lastly, the elephant and the ant find a place
in ** mungi houn sakhar khavi ; pan hatti houn
lakde khaun nayet " (It is all very well for
an ant to eat sugar, but an elephant should not
live on sticks) ; in other words, one must live
according to one's station. This idea finds more
comic expression in " nesen tar shalu nesen,
nahitar nagvi basen " (If I wear clothes I shall
put on cloth of gold, if not I shall sit with * no-
dings on'). The gender shews that the speaker
was a lady.
The time-honoured maxim * Spare the rod and
spoil the child' finds an equivalent in — "Chhadi
lage chhum chhum vidya yei ghum ghum" —
which we may translate in the following couplet :
" The more the urchins feel the whacks
The more their little brains they'U tax. "
The following three proverbs have their humo-
rous side : ^' Doi dharala tar bodaka, hati dharala
tar rodaka" (If you try to catch him by the
head you will find that he has shaved it ; if you
catch his hand it will be so thin as to slip through
your fingers). The person alluded to must have
176 IN WESTERN INDIA.
been as elusive as Mr; Balfour, when many years
ago the late Sir William Harcourt described him
as* slippery as an eeL' "Jyaohi lage chad to
ude tad mad" (he who is sought after holds him-
self as high as a toddy palm or a cocoanut tree)
describes the condition known in America as a
badly swollen head. Lastly, "gajrachi pungi
wajli tar wajli nahitar khaun takli " (if you can
play a tune on a carrot well and good, if you faU
you can always eat it) expresses the same idea
as the well known Irish saying *^ Be aisy and if
you can't be aisy, be as aisy as you can." I must
however confess that an attempt to play a tune on
this vegetable would almost be as good an illustra-
tion of nonsense as that of the youthful essayist 'it
would be nonsense, Sir, to bolt a door with a
boiled carrot.'
Two somewhat sad proverbs are "Daiv dete pao
karm nete (the gods give but karma takes away)
and ** Dushkalacha terava mahina " (a famine
year has always thirteen months). The first
because it expresses the terrible idea that no
matter how we strive we cannot escape the punish-
ment of sins committed in a former existence.
And the second because it alludes to the endless
waiting until the next year's monsoon comes to
relieve the kunbi's suffering.
Here are two sayings which must respectively
have been invented by a pessimist and an opti-
mist. The first is "Udima hiiritan sola bar a sheta
karitan doivar bhara" (If you trade you will get
IN WESTERN INDIA. 177
12 annas for every 16 (spent ) and if yon till yon
will have to carry loads on your head). The second
runs " G6d kamn khaven man karnn nijaven (If
it is not sweet make it so and if your bed is not
soft make it so). Then come two which must have
emanated from a cynic "Labhapekshanbholyachi
asha" "The fool's hopes exceed (possible) gain"
and bara koshavar pans, shivecha rant, panivathya-
chi ghagar. (There are 3 things very difficult to
get, the rain falling 24 miles away, the village
headman and the jar you left at the watering place.)
Here is a proverb which shows how wel* beggars
fare in kindly India " Bhikeshwar kinva Lankesh-
war '\ " It is best to be the king of the beggars
and next best to be king of Lanka/' «>., Eldorado,
for when Ravan ruled there the bricks were all of
gold. Then there are two which inculcate homely
prudence " Bail gela ni zhopa kela (He built a
shed after his ox had gone), i.e.j do not lock the
stable after the horse has bolted. "Pudhchyas
thech magcha shahana (The one behind may
profit by the tripping of the man in front).
Here is one very amusing one —
Panya madhyen znasa
Zhop gheto kasa
Javen tyacbya vansha
Tewban kale,
I have translated it as follows : —
Let him yrho^d learn how 'tis that sleep
Cometh to little fishes
Become a fish and swim the deep
Be^ll learn then when he wishes.
23
178 PROVERBIAL PHILOSOPHY
I have in vain sought for proverbs in which the
English are the subject of adverse comment, and
this might be taken to heart by those who believe
that Poena is full of sedition and seditious people.
But, I believe, that sometimes in the streets one
may hear little girls sing the following nursery
rhyme that dates from the days of the conquest :—
Hattichya sonde vaii
Theveli menbutti
Sarya Panyachi keli matti
Ingrejani, Ingrojani t
It has little or no meaning, for what connection
there is between the elephant and the English,
takes some thinking out. However, such as it is,
I translate it as follows: —
Upon the elephant^s tiank now pways
the himp— and 1 the pity,
The English and the English ways
Have ruined Poona City!
HL— THE SAYINGS OF THE PARSEES.
It is usually supposed that the language of the
Parsees is ordinary Gujarati, and, no doubt, in
recent years, there have been great and successful
efEorts on behalf of Parsees with literary tastes to
equal the purity of style attained by the Gujarati-
speaking Hindus. But the great bulk of the
Parsee community speak a dialect which has
marked peculiarities and varies as much from the
IN WESTERN INDIA. 179
Gujarati of Eathiavad as Milanese does from
Tuscan. And to this dialect the older members
adhere with a certain pride and resent the use of
what they call ^^ bania's lingo." As an instance
of this, I may mention, that a leading Parsee bar-
rister whose children had been educated at Rajkot,
told me that when his son visited his aunt she
said with some asperity "are tune sun thayun ; tu
wania jevo bolech/' (What on earth has happened
to you, you are talking like a bania !) In this
Parsee dialect have grown up a number of proverbs,
many of which would be quite unintelligible to a
Hindu. In the course of this paper I propose to
deal with the sayings of this strange community
who for many centuries have lived together with,
yet apart from, their Hindu neighbours. I will
not guarantee that all the ensuing aphorisms are
peculiar to the Parsees, although many of them
are. But all of them are commonly used by
Parsees even if some are not unknown to the
Hindus also.
The most remarkable trait in these Parsee pro-
verbs is the bitterness with which the rival towns
— ^Bombay, Bulsar, Cambay, Surat, Navsari and
Broach — speak of each other. This enmity be-
tween commercial cities is not, however, unknown
in Europe. Here is a proverb that must be ex-
tremely galling to Surati pride, * kiun Surati ? to be
murvat ki murti ' (What a Surati ! then (you see)
the image of a shameless man). It is the ladies,
however, who come in for the severest abuse. The
180 PROVERBIAL PHILOSOPHY
next two proverbs are really delightftiL The first
is said by a Bombay lady of a Broach woman.
^'Bhamohi Bbaji chapre chapre nachi,
So chhana baera pan khicbii to kachi ne kachi.^^
(the Broach woman jumped from roof to roof, and
although a hundred cow-dung cakes were burnt
yet the khichri remained uncooked). In other
words, she was a wanton slut. The sting of the
gibe is in the words "baera" and "kachi ne kachi,"
which are Broach colloquialisms. The Broach
woman, however, rose to the occasion and retorted
"Mumbai ni modan ghere gher ni Dhoban"
(The great lady from Bombay is the washer-
woman of every house). This is a hit at the
Europeanised Parsee ladies who go out to tea-par
ties and then, so it is implied in the proverb, talk
scandal. The word "dhoban '* has much the same
sense as our expression, " to wash one's dirty linen
in public.'' The Surat lady is again the victim in
the following : ('' Surat ni nari evi sari ke khun
karine kutwa chali)'* (The Surat woman is so
good that she will commit murder and then at the
ensuing funeral be the loudest mourner present!).
The weak points of the Cambay, Broach, Surat and
Navsari ladies find expression in the following :—
Ebambatan kbodiyan ne Bharuchi chadiyan
Suratan fankri ne Nosakri Aakri.
(The Cambay woman is ill-made, the Broach wo-
man is a tell-tale, the Surat woman is a flirt and
the Navsari woman is hot tempered). I am told
that the only reason why Navsari was let off so
lightly was because it is the home of the priests
IN WESTERN INDIA. 181
of whom the couplefc-maker, perhaps, stood in awe.
However, if the rival townsmen said hard things
of each others' ladies they were quite ready to
lavish praise on themselves. The following pro-
verb was written by a Bulsar man of Bulsar : —
Wadnn gam te Valsad saghla gamna taran
^Taraioman Eahanjl ne Vanioman Naran.*^
(Bulsar is the mighty city, the salvation of all
other cities. Among the Parsees we have our Ka-
hanji, and among the Banias we have our Naran.)
This reminds one of the old Athenian saying that
a Corinthian could never travel without for ever
talking of ** dios Korinthos " (glorious Corinth).
And did not Bemier, who saw Delhi in its heydey,
contrast it unfavourably with the splendours of
Paris as seen from the Pont Neuf !
A number of Parsee proverbs deal with the
never-dying feud between the mother-in-law and
the daughter-in-law. For the * belle-m^re ' of
Parsee tradition is, as she is among Hindu families,
not the wife's but the husband's mother. Here is a
delightful one.
Dinie bandhyan dahi
Jilue tani chhas
Gnlie tavynn ghi
Ne Sasaji jame khas.
(Dini prepared the curds, Jilu the butter-milk,
Guli cooked the ghee, and then the mother-in-law
had a rare good meal).
A similar hit at the mother-in-law's gluttony is
to be found in the following : —
'* Jnar dali aher ne git gaya ter
Sasae maki lotli to ankbe aya pher/^
J82 PROVERBIAL PHILOSOPHY
(She (the daughter-in-law) ground a seer of jowari
and while doing bo sang thirteen songs. (But)
the mother-in-law gave her only one chapatti and
she (the daughter-in-law) felt quite giddy with
hunger). The poor thing!
The point of the thirteen songs may puzzle
some of my readers. It lies in the fact that all
Indian women sing while grinding grain, and this
finds expression in the Marathi proverb " jatyavar
baslyas git athavte ** (one remembers songs while
sitting at the grinding mill). The point of the
passage is that the poor daughter-in-law sat so
long grinding that she was able to sing thirteen
songs from beginning to end !
Tet another saying against the mother-in-law is
to be found in.
* Mari Sasn evi bholi
Ee nahi dekbade diwali ke holi.
(My mother-in-law is so good that she will not
show me either diwali or holi). It is scarcely
necessary to remark that the word good is meant
^^ sarcastic." But in fairness to the mother»in-law,
it should be added, that an old-fashioned Hindu
Holi festival is not the best place for a young
married woman f
Another rather amusing saying is ^^ Sasu bhange
te kahaleda ne wahu bhange te thikra'' (Wheo-
ever the mother-in-law breaks anything it is only
"Kahaleda,'' but whenever the wife breaks any-
thing it is a '' thikra'O. " Kahaleda'' and " thikra "
are earthen pots of which the " thikra*' is the more
IN WESTERN INDIA. 183
expensive. The meaning is that the mother-in-law
minimises her own faults and exaggerates her
daughter-in-law's and to use Butler*s words :
'' Componnds for sins she is inclined to
By damning those she has no mind to.*^
After all these nasty remarks at the mother-in-
law's expense, it is not surprising to be told that
when a mother-in-law dies then the daughter-
in-law attains happiness, ( sasu giyi savarat ne
vahune avi navarat.)
There are some proverbs, however, which take
the side of the step-mother and the mother-in-law.
Here are one or two. ** Sat sok par jaje pan be
savka por na jati" (Be if you like) the seventh
wife of your husband, but do not enter a house
where there are even two step-children!) ** Sasu
khadhi sasaro khadho, khadho gherjamai ne bar
gamna gadheda khadba, to be nahin dharai"
(She (the wife) ate up (talked to death), her
mother-in-law, her father-in-law, her son-in-law
and all the donkeys of twelve villages and she is
not yet satisfied — (i.e. goes on talking—). ) We
might compare the English saying sometimes used
of an old woman. ** She would talk thehindleg off
a donkey." Then again **satwa seta ne barni
patli, vahune chatar palang ne Sasune khatli."
The first line is meaningless and like the ** Ding-
dong Dell '' •* Hickery Diokery-Dock " of our nur-
sery rhyme is simply introduced for jingle. The
last line is expressive, " The wife has a European
bedstead with mosquito curtains, while the mother-
184 PROVERBIAL PHILOSOPHY
in-law has a little native cot." The mother-in-law
like the lady of the Rhine, felt no doubt the
' spretae injuria formae.'
The mother-in-law is not the only victim.
Here is one that must excite avuncular disgust.
^^ Eaka mama kehevana ne ganthe hoi te levana ^'
(you must call them kaka (paternal uncle) and
mama (maternal uncle) but they will rob you of
everything you have). The word " gantha ''
is the knot at the end of the scarf in which natives
usually carry their money. The paternal grand-
mother is chastised in the following : — ^^^Mamai
ankhman samai, bapai chulie kapai." (The
mother's mother is the apple of my eye, but I could
cut up father's mother with a mutton chopper).
If we leave the subject of relatives we find a
number of other amusing proverbs. " Latko
matko ne soparino katko '^ (full of flirting and
coquetry and worth a bit of betelnut). The lady
to whom this was applied must have resembled
the heroine of Burns' original version of "coming
through the rye."
Some sayings illustrate certain national peculia*
rities. It is said that some Parsees are in the
habit of saying " Shu, shu " ** what, what '* just
as in English one hears " what?'* frequently added
without cause to the end of a sentence. The
retort to such a misuse of language is crushing.
*' Shui shana bacha ne lasanni kali,
Tari Sasa gadhere chadi.^
IN WESTERN INDIA. 185
(What, whats' chfldren and a piecse of garlic,
your mother-in-law rode on an ass.) The point of
this polite observation is that in Musalman times
unchaste women were made to ride with inked
features on a donkey and face tailwards. One
might compare with this, the French saying used
to little boys when they say *'Quoi?'' instead
of the politer " comment ?" '* Quoi, quoi, les cor-
beaux sont dans les bois."
The custom indicated in the following pro-
verb is that of old-fashioned Parsees who, in-
variably when asked after their health, reply
that they are feeling rather poorly, just as an
English peasant will always say that he has the
" rheumatiz.'*
'' Sasu kanse, vahu karanje ne pal palina
petman dukhe, ne varo to jetio ne tetlo uthe.'*
(The mother-in-law groans, the wife moans, the
maid servant has a pain in her stomach but the
amount of food consumed never varies).
Personal peouharities are the subject of some
proverbial comment. " Baro bohetar lakhanvalo '*
(the squint-eyed man has 72 tricks) and " thutha-
ni rand ne thamko bhari" (a cripple's mistress
walks with great airs and graces). The blind-
man and the one-eyed share the following pro-
verb. "Andhlo hikmati ane kano kepheyati" (A
blind man is foil of tricks and a one-eyed man
full of dodges). This idea of the wiliness of the
one-eyed man seems universal in India. Colonel
Tod mentions the belief as strongly rooted in
24
186 PROVERBIAL PHILOSOPHY
Rajastban, and it finds expression in the following
Kathiawadi proverb : —
Kanio nar kok sadha
Talio nar kok nirdhan
Ebokhad danta kok morkha
Danta kok mijbra
(A one-eyed is rarely a saint, a bald man is rarely
poor, a man with projecting teeth is rarely a fool
and a man with grey eyes is rarely generous).
I tried hard, but in vain, to discover the grounds
why these particular qualities were associated
with these peculiarities. As a matter of fact, this
arbitrary association is not entirely confined to the
East. I have seen used by M. Armand Silvestre
the phrase **I1 riait comme un bossu " %.e. he was
laughing outrageously. And yet it is difficult to
understand why the mirth of a hump-backed man
should be so wholly unrestrained.
SAYINGS OF THE MUSULMANS.
I have now come to the last of this series — the
proverbial sayings of the Musulmans. It is no
doubt true that in no part of the Western Presi-
dency is Musulmani the spoken language of the
bulk of the people. Nevertheless there live, scat-
tered from Cutch to Kanara, countless Mahome-
dan families who talk amongst themselves some or
other dialect of Hindustani, and here and there
may be found aristocratic groups whose Urdu may
IN WESTERN INDIA. 187
well compete with that of Delhi or Lucknow.
Hindustani, moreover, from its former place in the
mouths of Northern rulers has acquired a peculiar
position as the medium between the master and
the servant. A well-known Parsi pleader men-
tioned to me that his father preferred to talk
Hindustani to his Ahmedabadi servants, although,
the mother tongue of master and man was Guja-
rati. He found that they better obeyed his orders
when delivered in the former tongue. Hindustani
has similarly descended as an appendage of
Baber's empire to the English rulers. English
ladies use no other tongue in Indian households.
Every day in Bombay carriages are ordered in a
strange jargon, which, if not Hindustani, is cer-
tainly nothing else. Thus, if for no other reason,
Hindustani may claim a place among Western
Indian tongues^ as the language of the Mogal
and the memsahib of the " fortiter in modo " and
the *^ fortissime in re."
I must, however, forestall criticism by admitting
that in many of the proverbs which follow the
grammar and the wording are not that of Delhi.
I have collected Musulmani sayings as I have
heard them, and if I were to alter their phrasing
they would no longer belong properly to Western
India. On the other hand, some of the proverbs
are almost pure Persian and should satisfy the
highest of high proficiency scholars,
I shall begin with a very pretty aphorism
which expresses in poetical form the common
188 PROVERBIAL PHILOSOPHY
Fr^ch saying ** les grands hommes les grands
soucis les petits hommes les petits soucis/
Boire bnrre ko dakh bai
Chote 86 dnkh dnr
Tare sab nyare rahe
Grabe obandra am sor
I have translated it as follows : —
He knows not bappy, hnmble one
Wbat great men^s sorrows are.
Eclipses darken moon and sun
And spare tbe lowly star.
But most of the Musulmani proverbs which I
have met contain merely plain household truths.
^* Nach na jane angan terha ' [(the dancing girl)
who cannot dance (complains that) the courtyard
is crooked] may be translated " a bad workman
quarrels with his tools/' Our proverb ^^ speech is
silvern, silence is gold '' finds expression in two
Hindustani sayings * sabse barri chup' (silence is
the greatest of all things.) " Ek chup aur hazar
sukh " (one silence and a thousand comforts).
And it may possibly be in unconscious recognition
of tte advantages of silence that the indignant
Englishman is for ever saying to his Aryan
brother ** Chup raho ! " " Where there's a will
there's a way '' finds a neat equivalent in ** marzi
ho to sab kuchh hai,'' *' If there is a will then
there is everything/' and " ittifak kuwvat hai *' is
a literal rendering of * union is strength,' *^ Aw-
wal sonch pechi bol"— *' Listen first and speak
afterwards" contains no doubt sound advice.
But in opposition to it may be quoted the Gujarati
saying ** lat pacchi wat" — " kick him first and
IN WESTERN INDIA. 189
take his explanation afterwards,^' and the latter
will probably commend itself to the " strong
officer ! ' , Kathki handia ekhi dafa charhti hai — ^^
**a wooden pot can only be placed on the fire once,"
is a rather subtle way of saying that an impostor
is soon found out, and that honesty is the best
policy.
An amusing equivalent for *^ do not count your
chickens before they are hatched " is to be found
in *^ sut na kapas koihuse lath tham latha " (he
quarrelled with his spinning wheel before he had
bought either cotton or yarn), naturally the result
was disaster. A delightfully elliptical phrase is
the following: **In tilon men tel nahin'' (In
those sesamum seeds there is no oil)." It is used
when a beggar tries in vain to get money from a
miser and learns too late that it is useless to try to
tap that Pactolus ! Another reference to a miser is
found in the following, ^* damri ki barhai taka sir
mundai " " he defended himself from the charge
of not providing a barber for his mother by saying
why should I pay a 'taka' (1 pice) for shaving the
head of an old woman who is only worth a
' damri' (half a pie)| " The mother-in-law does
not receive in Hindustani proverbs — the wholesale
abuse showered on her by the Parsees and Guj-
aratis. But the following saying, frequently used
to the young wife, when she quarrels with her
husband's mother hardly gives a flattering idea of
her nature. " Darya men rahna aur magar machch
se byr" (To live in the sea and to have enmity with
190 PROVERBIAL PHILOSOPHY
the magar machch). It is impossible accurately
to translate ^^ magar macbch " for it is applied
indiscriminately to any dangerous aquaceous or
amphibious animal. And if one complains to an
Indian of the bewildering looseness of such an ex-
pression he will sooner or later give one politely
to understand that for his part it is a matter of
indifference whether any particular beast is a
shark, a whale, an alligator or a hippopota-
mus.
^^Dadh ka jala chach phunk phunk kar pita hai"
(He who has been scalded by milk blows repeatedly
on buttermilk before he will drink it) is the Hin-
dustani rendering of the Kathiavadi proverb " sap-
no karadyo dhori thi bhie." (He who has been
bitten by a snake is afraid of a piece of rope).
Both may be translated as ^^ A burnt child dreads
the fire.'* It is, however, difficult to give a concise
rendering of "Mitha hap hap karwa thu thu." It
means that things when sweet were gobbled up
but when bitter spat out. The saying is as a rule
used to a servant who did not grumble until things
went badly or of a friend who deserted one when
trouble came. Perhaps the nearest English
equivalent would be "rats leave a sinking ship."
From among so many household proverbs the
household animals are not omitted. '^Billi ki khwab
men chichre." (In the cat's dreams figure mutton
scraps). By day, however, the cat seems to be
over-sensitive to ridicule **Khisayni billi khamba
noche" (a cat that has been laughed at scratches the
IN WESTERN INDIA, 191
door-post). The dog finds a place in the two
following proverbs "choti kutti jalebiyan ki
rakhwali '* (it is no use appointing the little dog as
a guard over the sweetmeats); and " damri ki handia
gaikutte ki zat pahchhan'* (only a worthless pot
was lost and the dog's nature was recognised). The
latter saying is employed when some servant's
fraud has been detected at little cost and the mas-
ter is ^^ well rid of a rogue."
Nor is the snake^ the household enemy, over-
looked : " sanp nikal gaya lakir pita karo." (The
snake has gone, so why puzzle your head about
its trail). This proverb has somewhat the same
meaning as ** it is no use shutting the stable door
after the horse has been stolen"; and the derivative
expression " lakir ka fakir " a man who follows the
trail rather than the snake is applied to a blind de-
votee of ancient rather than modern learning. The
carrion kite may, in India, almost be called a house-
hold animal and there is no questioning the truth
of the following " chil ke ghonsle men mas kahan"
(you will not find meat in a carrion kite's nest).
Lastly, the elephant is the hero of a somewhat
striking aphorism ** Hathi ke dant dikhane ke aur
hain, khane ke aur hain " (an elephant has one set
of teeth for show and another for use). This say-
ing is curiously enough used of a hypocrite and
recalls the biting jest that was made of the shifty
and treacherous Duke of Anjou. He was the
French Henry HFs brother and small-pox had left
him with two tips to his nose. But as an enemy
192 PROVERBUL PHILOSOPHY
observed " Un prince qui avait deux faces devrait
bien avoir deux nez."
Some other Hindustani proverbs are merely
amusing while some indicate the national charac-
teristics of the Indian Musulman. Among the
former are *^ khud andha aur aftab siyah *' (blind
himself he calls the sun black); ^* nange se khuda
khof rakhta hai " (God even is afraid of the shame-
less man) ; *^ Tum ham razi, to kya kare kotwal aur
kazi '* (If you and I agree, what harm can the
kotwal and the kazi do us). In other words,
it is better to keep out of chancery. " Bare
bhai so bare bhai, chote bhai so subhan Allah"
is a phrase not infrequently applied to brothers
born in the purple. It may be translated —
The elder brother, well what can you expect
of an elder brother ; and the younger brother
well, God be praised ! Arcades ambo id est
black guards both! Among the second class are
"jaldi ka kam shaitan ka" (To do work quickly
is of the devil). Undue haste is hateful to the
slow and rather pompous Islamite, whose love of
vain show is indicated in the two following say-
ings. " Makan men ata nahin aur amma puriya
pakati hai " (There is no flour in the house but
mamma pretends she is making cakes) ; " Das
ghar mangna lekin masalchi rakhna" (To beg at
ten houses and yet keep a servant).
One more saying and I have done. I write it
with some reluctance, nevertheless I trust that my
Poena readers will accept my assurance that it is