Chapter XXX: Matilall at Benares: Home Again

A GOOD disposition is created by good advice and good associations: to some it comes early in life, to others later; and from lack of it in early youth great harm happens. As a fire, when it has once caught hold of a jungle, blazes furiously, destroying everything in its path, or as a wind, when it has once got up with any force, on a sudden increases in violence, and hurls down in its course large trees and buildings, so an evil disposition, when it has once been formed in childhood, gradually assumes fearful proportions, if roused into activity by the natural passions of the blood. Bad examples of this are constantly seen; but examples may also be seen of persons long given over to evil thoughts and evil ways becoming virtuous all of a sudden, quite late in life. A conversion like this may have its origin either in good advice or in good companionship. However, it occasionally happens that people come suddenly to their right mind; it may be by chance, it may be by an accident, it may be by a mere word. Such conversions, however, are very rare.

When Matilall returned home from Jessore in despair, he said to his companion: "It is evidently not my destiny to be rich: it is idle therefore for me to seek further for wealth. I am now going to travel for a time in the North-West: will any of you accompany me?" The darling of Fortune may call all men his friends: when a man has wealth he has no need to summon any one to his presence: numbers will crowd to him uninvited, but a poor man finds it very hard to get companions. All those who had been in attendance upon Matilall had made a show of friendship for him because of the amusement and profit they had derived; but, as a matter of fact, they had not a particle of real affection for him. As soon as they saw that his means were exhausted, and that he was hampered on all sides by debt, and that, far from being any longer able to maintain his old style of living, he could hardly keep himself, they began to ask themselves what possible benefit they could derive from keeping on friendly terms with him,-- far better drop his acquaintance altogether[74]! When Matilall put that question to them then, he saw at once that none of them would give him any answer. They all hummed and hawed, and pleaded all sorts of excuses. Matilall was very angry at their behaviour, and said: "Adversity is the real test of friendship: at last, after all this time, I have got to know your real character: however, go to your respective homes, -- I am about to proceed on my journey." His companions replied: "Oh, sir! do not be angry with us: nay, go on in advance, we will follow you as soon as we have settled all our affairs."

Matilall, paying no heed to what they said, proceeded on his way on foot, and being hospitably entertained, at some of the places on the road, and begging his way at others, he reached Benares in three months. Having fallen into this pitiable condition, the course of his mind began to be changed, from his long solitary meditations. Temples, once built at great expense, _ghâts_, and buildings of all kinds, all sooner or later begin to crumble away: sooner or later some vigorous old tree, whose great branches spread far and wide, is seen to decay: rivers, mountains, valleys, none continue long the same. Indeed, time brings change and decay, to all alike. Everything is transient; all is vanity. Man, too, is subject to disease, old age, separation from friends, sorrow and troubles of every kind; and in this world, passion, pride, and pleasure are all but as drops of water. Such were Matilall's meditations, as day after day he made the circuit of Benares, sitting, when evening came, in some quiet spot on the banks of the Ganges, and meditating again and again on the unreality of the body, and the reality of the soul, and on his own character and conduct. By such a course of reflection, the evil passions within him became dwarfed[75], and he was roused in consequence to a sense of his former conduct and his present evil condition. As his mind took this direction, there sprang up within him a feeling of self-contempt, and, accompanying that self-contempt, deep remorse. He was always asking himself this question, "How can I attain salvation? When I remember all the evil I have committed, my heart burns within me like a forest on fire." Absorbed in such thoughts, paying no attention to food or clothing, he went wandering about like one demented.

Some time had been spent by him thus, when one day he chanced to see an old man sitting deep in meditation, under a tree, glancing at one moment at a book, and at the next shutting his eyes, and meditating. To look at the man one would at once imagine him to be a very learned person, and one, too, who had attained to perfect knowledge and complete subjection of mind. The mere sight of his face would arouse a feeling of reverence in the mind. Matilall at once approached him, and, after making a most profound salutation[76], remained standing before him. After a while, the old man looked intently at Matilall, and said, "Ah, my child, from your appearance I should imagine that you belong to a good family; but why are you so sorrowful?" This gentle address gave Matilall confidence, and he acquainted the old man with the whole story of his life, concealing nothing. "Sir," he said, "I perceive you to be a very learned man: now, and from henceforth, I am your humble servant: pray give me some good advice." The old man replied, "I see that you are hungry: we will postpone our conversation till you have had some food and rest." That day was spent in hospitality. The old man was pleased at the sight of Matilall's simplicity and straightforwardness. It is a characteristic of human nature that there cannot be any frank interchange of thought amongst men where they receive no mutual gratification from each other's society; but where there is this mutual gratification, then the thoughts of each man's heart are revealed in quick succession. Moreover, when one man displays frankness, the other, unless he is exceedingly insincere, can never manifest insincerity. The old man was a very worthy person; pleased at Matilall's frankness and sincerity, he began to love him as a son, and, at a later period, he expounded to him his own notions about the Supreme Being. He often used to say to him:-- "My son, to worship the Almighty with all our powers, with faith, affection, and love, is the main object of all virtue: meditate always on this, and practise it in thought, and word, and deed: when this advice has taken firm root the course of your mind will be changed, and the practice of other virtues will naturally follow; but to have a constant and uniform love of the Almighty, in thought, word, and deed, is no easy thing; for, in this world, such enemies as passion, envy, avarice, and lust, put extraordinary obstacles in the way, and therefore there is every need for concentration of thought and steadfastness." Matilall, after receiving this advice, engaged every day in meditation on the Almighty, and in prayer, and endeavoured to examine into all his faults, and to correct them. As a consequence of a long-continued course of action like this, faith and devotion towards the Lord of the Universe sprang up in his mind. The honour due to good companions is beyond the power of words to express: pre-eminent amongst the virtuous stood Matilall's instructor; was it then in any way astonishing that Matilall's mind should have so changed from association with such a man? A feeling of brotherly kindness towards all men developed itself in the mind of Matilall as one consequence of his very great faith in God, and then, in quick succession, a feeling of affection for his parents, and for his wife, and a desire to alleviate the sorrows of others, and to confer benefits upon others, grew in intensity. To see or hear anything opposed to truth and sincerity made him intensely unhappy. He would often tell the old man the thoughts that were passing in his mind, and his former history; and he would sometimes say in a mournful tone, "Oh, my teacher! I am very wicked: when I think of what my behaviour has been towards my father, my mother, my brother, my sister, and others, I sometimes think that no place can be found for me even in hell." The old man would console him by saying, "My child, devote yourself to the practise of virtue at any cost: men are constantly sinning in thought, in word, and in deed: our only hope of salvation is the mercy of Him who is all mercy: the man who displays heartfelt grief for his sins, and who is sincerely zealous for the purification of his soul, can never be destroyed." Matilall would listen attentively, and meditate with bowed head upon all he heard. Sometimes he would exclaim, "My mother, my step-mother, or my sister, my brother, my wife, where are they all? My mind is exceedingly anxious on their account."

It was a day at the commencement of the autumn season; the time was the early dawn. Who can give Expression to the amazing beauty of Brindabun? Palms and trees of every kind flourished everywhere in abundance; thousands of birds were singing in every variety of note, perched on their branches. The waves of the Jumna, as if in merry play, embraced its banks. The boys and girls of Brindabun, in arbours and in the roads, were playing their _sitars_, and singing as they played. The night had come to an end, and all the temples, now that the hour for waving the lamps before the shrines had come, resounded with the hoarse murmur of tens of thousands of conch shells, and with the clanging of innumerable bells, shoals of tortoises played around the Kashi Ghât: hundreds of thousands of monkeys were leaping and jumping about on the trees, now curling their tails, now stretching them out, and now and again plunging headlong down with hideous grimaces, and carrying off some poor people's stores of food. Hundreds of pilgrims were wandering about the different groves, and as they gazed on the different objects of interest, were talking about the sports of Sri Krishna. As the sun grew hot, the earth got baked with the heat; it became irksome to walk about any longer on foot, and the majority of the pilgrims sat about under the shade of the trees, and rested.

Matilall's mother had been wandering about holding her daughter by the hand; soon overcome with fatigue, she lay down in a quiet spot with her head in her daughter's lap. The girl fanned and cooled her wearied mother with the border of her _sari_. The mother, feeling at length somewhat refreshed, said to her, "Pramada, my child, take a little rest yourself. Now I will sit up awhile." "Now that your fatigue is removed, mother," said the girl, "mine also has gone: continue lying down, and I will shampoo your feet." Tears rose in the mother's eyes as she heard her daughter's affectionate address, and she said, "My child, the mere sight of your face has revived me. How many must be the sins that I committed in my other births, or why should I be experiencing this grief? It is no pain to me that I should myself be dying of starvation: my great sorrow is that I have not the wherewithal to give you even a morsel of food: the world is too small to contain such sorrow as mine. My two sons, where are they? I know not what has become of them. My daughter-in-law, how is she? Why did I display such anger? Matilall struck me, he actually struck me, his mother! My soul, too, is in constant anxiety on Ramlall's account, as well as on Matilall's." The girl, wiping away her mother's tears, tried to console her; after a while, her mother went to sleep, and the girl, seeing her asleep, sat perfectly motionless, gently fanning her: though mosquitoes and gadflies settled on her person, and annoyed her with their bites, she moved not for fear of interrupting her mother's sleep. A marvellous thing is the love and endurance of women? Herein are they far superior to men. The girl's mother dreamt in her sleep that a youth clothed in yellow came near her, and said, "Lady, weep no more! You are virtuous: you have warded off sorrow from many of the afflicted poor: you have never done anything but good to any: all will soon be well with you: you will find your two sons and be happy again." The sorrowful woman started out of her sleep, and, on opening her eyes, saw only her daughter near her; without speaking a word to her she took her by the hand, and they returned in great trouble to their hut of leaves. The mother and daughter were constantly conversing together: one day the mother said to her daughter, "My child, my mind is very restless: I cannot help thinking that I ought to return home." Not seeing her way to that, the girl replied, "But mother, we have amongst our stock of supplies but one or two cloths, and a brass drinking vessel: what can we get by the sale of these? Remain here quietly for a few days, while I earn something as a cook, or as a maid-servant somewhere, and then we shall have got something together to defray the expenses of our journey." The girl's mother at these words sighed heavily, and remained motionless: she could restrain her tears no longer: seeing her distressed, the girl was distressed also.

As luck would have it, a resident of Mathura, who lived near them, and who was constantly doing them small kindnesses, came up at that moment: seeing them in such sorrow, she first consoled them, and then listened to their story: the woman of Mathura, sorrowing in their sorrow, said to them, "Ladies, what shall I say? I have no money myself I should like to alleviate your distress by giving you all I possess: let me now tell you of a plan you had better adopt: I have heard that a Bengali Babu has come to live at Mathura, who has amassed a fortune in service, and by making advances to agriculturists: I have heard, too, that he is very kind and liberal: if you go to him, and ask for your travelling expenses, you will certainly get them." As the two distressed women could see no other resource open to them, they agreed to adopt the plan proposed; so they took their leave of the woman of Mathura, and reached Mathura in about two days.

On arrival there, they went to the vicinity of a tank, where they found collected together the afflicted, the blind, the lame, the sorrowful and the poor, all in tears. The girl's mother said to an old woman amongst them: "My friend, why are you all in tears?" "Ah, mother!" replied the woman, "there is a certain Babu here; words fail me to tell of his virtues: he goes about among the homes of the poor and afflicted, and is continually attending to their wants, supplying them with food and clothing, and, moreover, he watches by the bedside of the sick at night, administering medicines and proper diet. He sympathises with us in all our joys and all our sorrows. Tears come into my eyes at the mere thought of the Babu's virtues. Blessed is the woman who has borne such a child in her womb: she is certainly destined for the joys of heaven. The place where such a one lives is holy ground. It is our miserable destiny that this Babu is just leaving the country: our tears are flowing at the thought of what our condition will be when he has gone." The two women, hearing this, said to each other: "All our hopes appear to be fruitless: sorrow is our destined lot. Who can rub the writing off our foreheads?" Seeing their despondency, the old woman already mentioned said to them, "I fancy you are ladies of good family who have fallen into misfortune: if you are in want of money, then come with me at once to the Babu, for he assists many persons of good family as well as the poor." The two women at once agreed to this, and following the old woman they remained outside, while she entered the house.

The day was drawing to a close: the rays of the setting sun gave a golden tinge to the trees and to the tanks. Near where the two women were standing was a small walled garden, in which every variety of creeper was growing, carefully trained on trellis work: the turf in it was nicely kept, and at intervals raised platforms had been erected to serve as seats. Two gentlemen were walking about in this garden, hand in hand, like Krishna and Arjuna; as their gaze chanced to fall upon the two women outside, they hurried out of the garden to meet them. The two women, out of confusion, veiled their faces and drew a little to one side. Then the younger of the two men said to them in a gentle tone: "Regard us as your sons: do not be ashamed: tell us fully the reason of your coming here: and if any assistance can be rendered by us, we will not fail to render it." Hearing these words, the mother, taking her daughter by the hand, moved forward a little, and briefly informed them of the plight they were in. Even before she had finished telling her story, the two men looked at each other, and the younger of them, in the enthusiasm of his joy, fell to the ground, exclaiming, "My mother! my mother!" The other, and the elder of the two, made a profound obeisance to the sorrowful mother, and, with his hands humbly folded, said, "Dear lady, look, look! He who has fallen to the ground is your precious one, your treasure[77]: he is your Ram! and my name is Barada Prasad Biswas." When she heard this, the mother unveiled her face, and said: "Oh, dear sir, what is this that you are saying? Shall such a destiny as this befall so miserable a wretch as I am?" On coming to himself, Ramlall bowed down to the earth before his mother, and remained motionless. Taking her son's head into her bosom and weeping the while, his mother poured the cool waters of consolation over his heated mind; and his sister, with the edge of her _sari_, wiped away his tears and the dust that had collected on him, and remained still and silent.

By-and-by the old woman, not finding the Babu in the house, came running into the garden, and when she saw him lying on the ground with his head in the lap of the elder of the two women, she screamed out: "Dear me, what is the matter? Oh dear! Oh dear! Is the Babu ill? Shall I go and fetch a _Kabiraj_?" Barada Prasad Babu said to her, "Be quiet, the Babu has not been taken ill: these two women that you see are the Babu's mother and his sister." "Oh Babu!" exclaimed the old woman, "Must you make fun of me because I am a poor old woman? Why, the Babu is a very rich man: is he not the chosen lord of Lakshmi? and these two women are but poor tramps: they came with me. How can one be his mother, and the other his sister? I rather fancy they are witches from Kamikhya who have deceived you by their magical arts. Oh, dear! I have never seen such women. I humbly salute their magic." And the old woman went away in high dudgeon, muttering to herself.

Having recovered their composure, they all went into the house, and great was the satisfaction of the mother when she found Mati's wife and her own co-wife there. Having received full particulars of all the other members of her family she said: "Ah, my son, Ram! come, let us now return home: as for my Mati, I do not know what has become of him, and I am very anxious on his account." Ramlall had been already prepared to return home: he had a boat, and everything ready at the _ghât_. Having, in accordance with his mother's instructions, ascertained an auspicious day for the journey[78], he took them all with him, and prepared to depart. The people of Mathura all thronged round him at the time of his departure: thousands of eyes filled with tears: from thousands of mouths issued songs in celebration of Ramlall's virtues: and thousands of hands were uplifted in blessing. As for the old woman, who had gone away in such dudgeon, she drew near Ramlall's mother, with her hands humbly folded, and wept. All remained standing on the banks of the river Jumna, like so many lifeless and inanimate beings, until the boat had passed away out of their sight. As the current was running down and the wind was not blowing strong from the south, the boat glided quickly down, and they all reached Benares in a few days.

Early morning in Benares! Oh the beauty of the scene! There in their thousands were Brahmans of two Vedas, and Brahmans of four Vedas, worshippers of Ram, worshippers of Vishnu, worshippers of Shiva, followers of Shakti, worshippers of Ganesh, religious devotees and Brahman students, all devoutly engaged in reciting their hymns and prayers. There too in their thousands were men reciting portions of the Samvedas, and hymns to Agni and Vayu: crowds of women, hailing from Surat, from the Mahratta country, from Bengal, and from Behar, all clothed in silk garments of various hues, were engaged in perambulating the temples after due performance of their ablutions: beyond calculation in number were the temples sweetly perfumed with the odours of aromatic tapers, of incense, of flowers, and of sandal. Devotees in countless numbers crowded the streets puffing their cheeks, and shaking their sides, as they shouted aloud in enthusiasm: "Oh, Mahadeva! Lord of the Universe!" Women, devotees of Shiva, carrying tridents in their hands, and wearing scarlet raiment, were perambulating in their hundreds, about the temple of Shiva, engaged in their devotions to Shiva and Durga, and laughing madly the while. Ascetics there were in great numbers, who striving hard to subdue their bodies, and their passions, sat solitary with their hands uplifted, hair all matted, and bodies covered with ashes. There, too, in countless numbers, were religious devotees, each sitting apart by himself in some secluded corner, engaged in various mystic ceremonies, now emitting their breath, now holding it in: musicians and singers with their lutes and their tabors, their violins and their guitars, were there in great numbers, all completely absorbed in every variety of tone and tune.

Ramlall and his companions remained four days in Benares, bathing and performing other ceremonies at the Mani Karnika Ghât. He was always with his mother and sister, and in the evening he used to roam about with Barada Babu. One day, in the course of their walks, they saw a beautiful pavilion before them. An old man was sitting inside gazing at the beauty of the Bhagirathi: the river was flowing swiftly by, its waters rippling and murmuring in their course; and so transparently clear was it that it seemed to bear on its bosom the many-hued evening sky. On the approach of Ramlall, the old man addressing him as an old acquaintance said: "What was your opinion of the Upanishad of Shuka[79] when you read it?" Ramlall looked intently at the old man, and saluted him respectfully. The old man a little disconcerted said to him: "Sir, I perceive I have made a mistake: I have a pupil whose face is exactly like yours. I mistook you for him when I addressed you." Ramlall and Barada Babu then sat down beside the old man and began to converse on a variety of topics connected with the _Shástras_. Meanwhile a person with a somewhat anxious expression of countenance came and sat beside them, keeping his head down. Barada Babu, gazing intently at him, exclaimed: "Ram! Ram! do you not see? It is your elder brother sitting by you." On hearing these words, Ramlall's hair stood on end with astonishment, and he looked at Matilall, Matilall, looking at Ramlall, suddenly started up, and embraced him: and remaining for some time motionless, he said: "Oh, my brother! will you forgive me?" and then winding his arms round his younger brother's neck, he bathed his shoulders in his tears. For some time both remained silent: no words issued from their mouths, and they began to realise the real meaning of the word 'brother.' Then Matilall, prostrating himself at the feet of Barada Babu and, taking the dust off his feet, said, as he humbly folded his hands: "Honoured sir, now at length I have come to know your real worth: forgive me, worthless wretch that I am." Barada Babu, taking the two brothers by the hand, then took leave of the old man, and they all proceeded on their way, each in turn telling his story as they went. When Barada Babu, after a long converse, perceived the change that had taken place in Matilall's mind, his delight knew no bounds. On coming to where the other members of his family were, Matilall, while still some distance off, exclaimed with a loud voice: "Oh, mother, mother, where are you? Your wicked son has returned to you: he is now alive and well, he is not dead: ah, mother! considering what my behaviour towards you has been, I do not wish to show you my face; it is my wish to see your feet only just once before I die." On hearing these words, his mother approached with cheerful mind, and tearful eyes, and found priceless wealth in gazing on her eldest son's face. Matilall at once fell prostrate at her feet: his mother then raised him up, and as she wiped away his tears with the border of her _sari_ said: "Oh, Mati, your stepmother, your sister, and your wife are all here: come and see them at once." After greeting his stepmother and sister, Matilall, seeing his wife, wept at the remembrance of his previous history, and exclaimed: "Oh my mother, I have been as bad a husband as I have been a son and a brother. I am in no way worthy of so estimable a wife: a man and woman, at the time of marriage, take a form of oath before the Almighty that they will love each other as long as life lasts, and that they will never forsake each other, even though they may fall into great trouble; the wife too, that she will never turn her thoughts to another man, and the husband that he will never think of another woman, as in such thoughts there is grievous sin. I have acted in numberless ways contrary to this oath: how is it then that I have not been deserted by my wife? Such a brother and a sister as I have too! I have done them an irreparable injury. And such a mother! than whom a man can have no more priceless possession on earth. Ah, mother, I have given you endless trouble. I, your son, actually struck you! What atonement can there be for all these sins? If I were only to die at this moment I might find deliverance from the fire that is burning within me, but I almost think that death has been the cause of its own death; for I see no sign of disease even, the messenger of death. However, do you now all of you return home. I will remain with my teacher in this city, and depart this life in the practice of stern austerities." After this Barada Babu, Ramlall, and his mother, summoned to them Matilall's spiritual teacher, and explained matters to him at length, and then took Matilall away with them.

While their boat was tied up to the shore at nightfall, off Monghyr, some one, resembling a boy in form, came close up to the boat, and raising himself up called out: "There is a light, there is a light." Seeing this peculiar behaviour, Barada Babu, bidding them all to be very careful, got on to the deck of the cabin, and saw about twenty or thirty armed men in ambush in the jungle, all ready to attack as soon as they should get the signal. Ramlall and Barada Babu got their guns out at once, and began firing: at the sound of the firing, the dacoits withdrew into the jungle. Barada Babu and Ramlall were eager to follow them up with swords and apprehend them, and give them in charge to the neighbouring inspector of police, but their families forbade it. When Matilall saw what had happened he said: "My training has been bad in every way. I have been utterly ruined by my life of luxury. I used to laugh at Ramlall when he was practising gymnastics, but now I recognise that without manly exercise from one's boyhood courage cannot exist. I was in a terrible fright just now, and if it had not been for Ramlall and Barada Babu we should all have been killed."

In a few days they all arrived at Vaidyabati, and proceeded to Barada Babu's house. Hearing of the return of Barada Babu and Ramlall, the villagers came from all parts to see them: joy uprose in the minds of all, and their faces beamed with delight: and all, eager for their welfare, showered down upon them prayers and flowers of blessing. On the following day, Herambar Chandra Chaudhuri Babu came, and said to Ramlall: "Ram Babu! without understanding the full circumstances of the case, and acting on Bancharam Babu's advice, I have obtained possession of your family house: I am really sorry that I should have entered into possession, and so driven away the members of your family: take up your abode there, whenever it suits your good pleasure." To this Ramlall replied: "I am exceedingly obliged to you: and if it is really your wish to give me the house back, we shall be under an obligation to you if you will accept your legitimate claims." Upon Herambar Babu agreeing to this proposal, Ramlall at once paid the money out of his own pocket, and drew up a deed in the name of the two brothers, and then, accompanied by the other members of the family, returned to the family house; raising his eye to heaven, and with heartfelt gratitude, he exclaimed: "Lord of the world, nothing is impossible with Thee."

Soon after this Ramlall married, and the two brothers passed their lives very happily, striving, with exceeding affection, to promote the happiness of their mother and the other members of their family. Under the favour of Durga, the granter of boons, Barada Babu went on special employment to Badaraganj. Becharam Babu, becoming by the sale of his property the true Becharam, went to live at Benares. Beni Babu, who had been for some time the independent gentleman without much training, turned his attention to the practice of law. Bancharam Babu, after a long course of trickery and chicanery, was at length killed by lightning. Bakreswar went roaming about, making nothing for all his obsequious flattery. Thakchacha and Bahulya, transported for life to the Andamans for forgery, were set to hard labour, chained hand and foot, and at length died after enduring unparalleled sufferings. The wife of Thakchacha, being left without resources, roamed about the lanes singing the song of her craft as a seller of glass bracelets:--

"Bracelets, fine bracelets have I. Come and buy, come and buy!"

Haladhar, Gadadhar, and the rest of Matilall's old boon companions, seeing Matilall's altered character, looked out for another leader. Mr. John, after his bankruptcy, commenced business again as a broker. Premnarayan Mozoomdar assumed the distinctive dress of a religious mendicant, and roamed about Nuddea, shouting out:

"To faith alone 'tis given below Mahadev's secret mind to know."

The husband of Pramada having accepted many hands in marriage[80] in different places, becoming at length himself empty-handed, came to Vaidyabati, and lived at the expense of his brothers-in-law, indulging, to his utmost bent, in every variety of sweetmeat pleasant to the taste. All that happened afterwards must be left to be related hereafter.

"Thus my story ends: The Natiya thorn withereth:"[81]

FINIS.

NOTES.

[1] Kulins. -- Mr. Phillips, in a note to his excellent translation of "Kopal Kundala," says:--

"Large sums are paid by fathers of girls for Kulin bridegrooms. A Kulin Brahmin girl, to preserve her caste and social position intact, must be married to a Kulin bridegroom. So it happens that Kulin youths are sometimes married to ten or twenty different wives. They can visit the houses of their numerous fathers-in-law, and are not only well entertained when there, but expect a present on coming away. There have been cases in which poor fathers of Kulin girls have taken them and had them wedded to old men on the point of death. They cannot afford to pay for a young and suitable bridegroom, and it is an indelible disgrace for their daughters to remain unmarried. On the other hand, Brahmins of lower family have to pay for a bride. The state of things is not so bad as it used to be. The feeling of the upper classes of Hindoos is strongly in favour of monogamy, and a Kulin who marries many wives is regarded with some contempt and aversion."

[2] _Literally_-- "He has drank down Mother Saraswati at one gulp."

[3] "When a Hindu boy is first initiated into school life, he is presented with a piece of chalk, a tal leaf and a plantain leaf"--Bose--"The Hindoos as they Are."

[4] The bracelet on the right hand is one of the signs that a woman is married, and that her husband is still living; another sign is a mark on the forehead called the 'sindhoor.'

[5] _Sakhishamvad_-- "Songs expressive of news conveyed to Krishna by Brinda, one of the Gopis, of the pangs of separation felt by the milkmaids of Brindabun"-- Bose--"The Hindoos as they Are."

[6] _The Shalgram_.-- A flinty stone with the impression of an ammonite, which Hindoos think represents Vishnu: it is worshipped as Vishnu. Some Hindoos make large collections: one man was reputed to possess a collection of nearly eighty thousand.

[7] _Literally_-- "Has cut a fine canal, and brought all the waters upon us."

[8] The cat watching for a mouse, the heron and paddy birds for fish, are all alike regarded as types of hypocritical saintliness, and as such are largely used as figures in Sanscrit and Bengali literature.

[9] "A field of _beguns_" is a popular expression for a source of continual profit, as 'a field of roots' is used for a temporary source of profit.

[10] _Literally_-- "He had a big heavy hand:" the opposite phrase used of a generous man is -- "His hand is always turned palm upward."

[11] The veneration with which Hindoos regard Benares is expressed in the Sanscrit _sloka_:-- "The heaps of your sins will all be burnt to ashes if you only name the name of Kashi." All orthodox Hindus in their inmost hearts, look forward to spending the evening of their days, if possible, in "the Holy City," where, after having passed the two periods of their lives in the world as students and householders, they may pass the last as ascetics, in reading and meditation.

[12] Gambling has always been popular in the East, and was evidently so amongst the ancient Aryans. In a translation of Kaegi's Rigveda, by Arrowsmith, there is a song called "The Song of the Gambler."

[13] The favourite expression of Bancharam, which occurs often in this book, means literally: "Is this a cake in the hands of a small child?" The idea being that a cake is easily snatched out of the hand of a child.

[14] _Literally_-- "Many undertakings getting as far as the 'h' turn back when just short of the 'Ksha'." In some old grammars Ksha, instead of being the first of the compound consonants, as now, was put as the last of the simple consonants.

[15] An old Aryan proverb corresponding to this is: "Even an ugly man may be found beautiful, when he is rich."

[16] The following vivid description of a nor'wester, as the storms so common in Bengal in the hot season are called, occurs in Mr. Vaughan's "The Trident, The Crescent, and The Cross":

"For days, it may be for weeks, the sky has been burdened with clouds charged with the needful watery stores. Millions of longing eyes have watched their shifting course and changing forms. Ever and anon it has seemed as if their refreshing streams were about to descend, but, as if pent up, and restrained by an invisible hand, the clouds have refused to pour down the desired blessing: at length one point of the sky gathers darkness: a deep inky hue spreads over one-half the heavens: the wild birds begin to shriek and betake themselves to shelter: for a few moments an ominous death-like calm seems to reign: Nature appears to be listening in awful expectancy of the coming outburst: in another instant a dazzling flash of lightning is seen, followed by terrific rolls of thunder: a hurricane sweeps across the plains: sometimes uprooting massive trees in its course, and darkening the air with clouds of sand and dust: a deadly conflict seems to rage amongst the elements: the lightning is more brilliant: the crashes of the thunder more awful: yet the rain does not come. But the strife does not last long. Now isolated big drops begin to fall: then torrents of water pour down from the bursting clouds: driven along the wings of the storm, the rain sometimes appears like drifting cataracts, or oblique sheets of water. Speedily parched fields are inundated, and empty rivers swollen. All this takes place in less than an hour: then the storm abates, the darkness passes away, the sun once more shines forth: the atmosphere is cooled and purified, thirsty Nature is satisfied, and all creation seems to rejoice."

[17] Before court-fee stamps came into use, attorneys were personally liable for fees payable to the court, and in default of payment they were punished with suspension.

[18] The name given to a continuous supply of _Ghee_ dropping through seven courses at certain of the Hindoo ceremonies, such as a child's first eating rice, at investiture with the sacred thread, and at marriage.

[19] On one night in the month of Phalgun a lamp is kept burning in all Hindoo households, and if it is extinguished misfortunes are expected to happen.

[20] The fear that a Hindoo feels lest he shall have no one to offer the customary libations to his manes and those of his ancestors is expressed in "Sakuntala." King Dushyanta says:--

"No son remains in King Dushyanta's place To offer sacred homage to the dead Of Purus' noble line: my ancestors Must drink these glistening tears the last libation A childless man can ever hope to make them." Sir M. Monier-William's Translation.

[21] A local name for Durga: most towns in Bengal have some local deity representing Durga: at Krishnaghar the local deity is Ananda Maye.

[22] _Literally_-- "Were performing the _shraddha_ of Vedavyasa," the reputed author of the Mahabharata.

[23] It was no uncommon thing formerly at great men's houses for uninvited guests to attend in some numbers, solely for the purpose of creating a disturbance.

[24] One of the preliminary ceremonies of a Hindoo marriage, is for the bridegroom elect to put a thread on his right hand, on the day preceding the night of the marriage (a Hindoo marriage cannot take place before the evening twilight).

[25] Kankan was the name of a Bengali poet: this name is assumed for the nonce by the poetaster.

[26] Prahlad is ever a favourite with Hindoos: his story is told in the Vishnu Purana: there is a capital ballad on him in Miss Toru Dutt's "Ballads of Hindustan." The story of Prahlad has been supposed to point to the gradual absorption into the Hindu system of the aboriginal tribes. The resistance long offered to that absorption, is supposed to be hinted at in the treatment of Prahlad by his Daitya parents.

[27] Repetitions of the name of Hari, or Vishnu, made with the beads of the Tulsi plant: the rosaries are of different lengths: the common one consists of 108 beads: a pandit once told me he had seen one of 100,000 beads.

[29] _Literally_-- "They see all round them only the yellow flower of the mustard plant" -- a man at the point of death being supposed to see everything with a yellow tinge upon it.

[30] _Literally_-- "To lose his drinking pot, and all for a cowrie" -- the pot being either of block-tin, or of silver for holding drinking water, and carried by every Mussulman, and largely by Hindoos when moving about.

[31] The _Kabiraj_ means that the sick man should be taken to the banks of the Ganges, that he might die happily with his feet in the water. People are often taken to the river bank when very ill, and left in a small hut, which will be erected for them there, where, if they are rich enough to afford it, a Pandit is engaged to watch the pulse; and when the pulse becomes so feeble as to show death to be at hand, the Brahmin in attendance takes the sick person to the river and places the feet in the water: the sick person will then die happy in the full assurance of salvation. Death is often actually hastened by the zeal with which the relatives of sick persons hurry them to the river-side, or, if they are too far from a river, outside the house, for it is regarded as an happy augury if the sick man dies being able to think of the sacred waters or even speak of them with his latest breath. Indeed the phrase; 'He died conscious' is practically equivalent to, 'He died happy, in the full assurance of salvation.' Benares is regarded as so holy a place to die in that consciousness at death is not regarded as a _sine qua non_ of a happy death: the mere fact of dying in Benares is of itself sufficient to ensure the feeling of happiness and assurance.

[31] An evil spirit is supposed to depart in a _sirish_ seed thrown over the shoulder.

[32] "He is utterly unscrupulous:" literally -- "His orthodoxy is killing cows and making presents of shoes."

[33] The wooden frame is here referred to in which the heads of goats are put to be cut off with one stroke of the broad sacrificial knife, with the eye of Kali on it, used for the purpose; the literal word is "The Bone Cutter."

[34] _Stri-Achar_.--The name given to certain ceremonies which are gone through amongst the women of a household where a marriage is being celebrated, the object being to promote conjugal felicity: one of the ceremonies consists in the ladies of the family taking _pán_ and betel in their hands and offering up prayers for the welfare of the bridegroom.

[35] Ram Prasad was a popular poet who flourished at the same time as Bharat Chandra Raya, who was one of Maharajah Kishen Chandra's "Five Jewels." Maharajah Kishen Chandra was Maharajah of Nuddea at the time of Lord Clive: he was a Sanscrit scholar, and a great patron of learning.

[36] _Literally_-- "Before he had got as far as the initial mystic salutation to Ganesh, the sacred Om." All business is commenced with this mystic invocation: it is written at the top of letters in the form of a crescent with a dot in the centre.

[37] These questions were simply put to see if the patient was still conscious-- see note 30.

[38] To die conscious in the full possession of all his faculties is regarded as of supreme importance with a Hindoo, and as ensuring a happy hereafter; even though a Hindoo may not be dying in the waters of the sacred Ganges, if he is able to ask the question as he dies -- "Is this the Ganges that I am dying in?" 'tis enough: the priest in attendance will reply: "It is the Ganges."

[39] A place supposed to be famous for witchcraft. Some say it is an old name for Assam.

[40] One of the features of a _shraddha_ ceremony is the assembly of Pandits, who engage in a dispute more or less factitious, in the course of which a point arises when they all get so excited that they almost come to actual fisticuffs; an arbitrator then steps forward, and the excitement subsides as suddenly as it had arisen.

[41] The point in the supposed argument is to create amusement amongst the by-standers by the difference in pronunciation of certain words by Pandits from different districts. The whole sentence is a jumble of more or less nonsense, designed to give the speakers credit with the audience for great learning. The ordinary arguments for discussion amongst Pandits who are adepts in the Nyaya Philosophy as taught in the Nuddea school are on the difference between objects perceived by the Senses and those perceived by the Intellect: it is Gnan versus Vidya. The discussion here is a humorous travesty.

[42] Tales from the _Mahabharat_ and the _Ramayan_ form almost the entire mental food of Bengal children.

[43] Jagat Sett was the famous banker of the Nawab Nazims of Bengal.

[44] The reference is to a story how each drop of blood as it fell from the Demon Raktabij produced a new demon, and how Debi and her companions put their tongues out and licked up the blood.

[45] The reference is to an old story about a joint-family: there were four sons-in-law in the family of whom Dhananjayas was one. Efforts were constantly made to annoy them to get them to leave, and three went because their feelings were offended. Dhananjayas would not go until he was actually beaten.

[46] It is a very common practice in India to give earnest-money in advance, when making any arrangement with a small tradesman; it is commonly asked for with the excuse of buying materials, but the idea really is that of binding or closing a bargain.

[47] This proverb practically means that gentlemen are doing menial acts, while beggars are riding on horseback.

[48] "Seven" seems a favourite number when reference is made to wealth. "The Wealth of Seven Kings" is a favourite expression in Bengali Fairy Tales.

"Ten" in Bengali seems to be used for the whole world, as "Five" in Sanskrit. Dash Jan -- "Ten people" in Bengali means everybody.

[49] It is regarded as of evil omen to call a man back when he has just started anywhere.

[50] The indigenous village schools used to be noted for the severity of discipline in vogue there: various stories are told of the ingenuity of the village school-masters in devising ever-fresh punishment. One punishment was adopted from the illustrations of Bala Krishna, who is generally represented as kneeling on one knee holding something in his right hand, and something on his head; the poor boy who was to be punished was made to kneel on one knee, and hold a brick in his upturned hand.

[51] _Literally_-- "Day and night there were cries of 'Let us eat,' 'Let us eat' -- To-day we will eat the elephants out of the elephant stables, and to-morrow the horses out of their stalls."

The reference is to the popular stories current in Bengal about the _Rakshashas_ and _Rakshashis_, the ogres and ogresses of our English childhood.

[52] _Literally_-- "Day and night are still with us." -- The idea seems to be that the Universe is still in its place, and that there is still justice in the earth; the popular tradition apparently being that justice is gradually disappearing from the earth.

[53] The reference is to a rich merchant, who, having on one of his journeys seen Durga sitting in the form of a woman on a lotus, in the sea off Ceylon, was punished with solitary confinement for some time; he was at length released through his son's efforts and returned home with all his wealth.

[54] _Literally_-- "Their luck is a covering of leaves," -- the idea being that as leaves are easily blown about, so any slight circumstances may cause an Englishman's luck to turn: he may be in bad luck at one moment, but he will be in good luck the next moment.

[55] There is a reference here to a popular belief that Ravan's funeral pile is ever blazing and in Bengal people closing their ears can imagine that they hear the sound of the blazing and crackling, just as children in England imagine they can hear the sound of the ocean waves that encircle the island, when they apply a shell to the ear.

[56] These are all signs of poverty in the East: oil has always been regarded in the East as a sign of prosperity, and we find it constantly referred to in the Hebrew Bible -- "It is like the precious ointment upon the head."

The absence of oil on the head is a distinct mark of poverty in the East. A thin stomach would also be regarded as a sign of poverty in a country like Bengal, especially where "The fair round belly" of Shakespeare, and "The front like the front of Ganesh" of the Bengali, is regarded as a mark of prosperity. A good story is told of an Indian client who had full confidence in the English barrister to whom he had entrusted his case because he was a very fat individual.

[57] "Don't talk to me of Khod-kast and Pai-kast: I will make them all Ek-kast."

The remark shows utter ignorance on the part of Matilall of terms used in connection with landed property in Bengal. Khod-kast is a cultivator who cultivates his own land: Pai-kast is one who cultivates land for another: Ek-kast is simply a term invented by Matilall, and would mean one who cultivates for one.

[58] There is a reference here to a story, found in the Puranas, a familiar child's tale in Bengal, of a sage who was disturbed in his quiet meditation by seeing a cat pursuing a mouse: he turned the mouse into a tiger that it might escape from the cat, but he very speedily had to turn the tiger back into a mouse again, as the beast was about to attack and kill him.

[59] Many are the stories told of the wariness of the Indian crow.

[60] There is a beautiful figure taken from a large tree in Sakuntala; in reference to a king's responsibilities, it is said:--

"Honour to him who labours day by day "For the world's weal, forgetful of his own, "Like some tall tree that with its stately head "Endures the solar beam, while underneath "It yields refreshing shelter to the weary." Sir M. Monier-William's Translation.

[61] The Harinbati was at one time the place where prisoners used to pound soorkey, and the phrase "Go to the Harinbati" is still used in Bengal as equivalent to "Go to jail."

[62] It is a common tradition that if this expression is whispered in the ear of any one snoring three times, the snoring will cease.

[63] The reference is to the stories told of a brother of Ravan who was famous as a great sleeper: he is said to have slept the whole year, except on one day, when he would wake, and eat a hearty meal of some thousand animals: his name is taken from the tradition that his ears were as large as water jars.

[64] The first salutation of a Brahman is in the form of a blessing: his hands are held out before him, palms upward: his second salutation is the ordinary one with hands folded together against his forehead, the fingers upwards: this is after his first salutation has been acknowledged.

[65] The story of these two is found in the Bhagavadgita, which, with the Chandi or Hymn to Durga, forms the favourite reading of the class of Pundits. Many. Brahmins make a living as itinerary readers of the Bhagavadgita, or Ramayana: they halt for weeks at a time at various places, and erect a temporary booth, where they read and explain to all who may come to hear them: at the end of a course of reading they are presented with presents: one man in Patna is reputed to make as much as five hundred rupees for one course of reading the Ramayana which may take him about six weeks.

[66] One of the verses I have referred to in note 12. "The Song of the Gambler," runs:--

"The gambler hurries to the gaming table, "To-day I'll win, he thinks in his excitement, "The dice inflame his greed, his hopes mount higher, "He leaves his winnings all with his opponent."

[67] The reference seems to be to the last of the divisions of the Mahabharat: the divisions are called Parbba.

[68] _Literally_-- "He is sharp enough in the _buri_, but blind in the _kahan_," -- a _buri_ is equal to 20 cowries: a _kahan_ to 1,600 cowries.

[69] It is a popular tradition that Valmiki, the author of the Ramayana, wrote his famous epic before Ram was born: thus the expression practically means: "It was a foregone conclusion."

[70] There is a popular tradition about a small bird, called in Bengal the Chátak, which sings in the hot weather months: the tradition is that it drinks only rain-water, and that its song is a cry to Heaven for rain: this is only one of the many traditions pointing to the eagerness with which in India the annual rains are expected. The bird is a small black-plumaged bird, and its cry exactly resembles "Phatik Jal," which the people interpret as "Sphatik Jal,": "Water clear as crystal." It is supposed to drink with its beak raised in the air; a synonym for an anxious man is -- "He is like a Chátak."

[71] Kankan, the name of the poet, the author of the Bengali Version of the Chandi, or Hymn to Durga: in the poetical effusion in the Tale the poetaster assumes the name of Kankan. Valmiki, the reputed author of the Ramayana. Vyasa, the reputed author of the Mahabharat.

[72] A reference to the popular tradition how Hanuman won from Ravan's wife the arrow presented by Brahma to Ravan, and how Hanuman presented it to Ram for Ravan's destruction.

[73] The wearing of charms is very common amongst all classes in Bengal: it is still a matter of popular belief that sickness may be cured, and harm averted, by their use. The actual charm is often a piece of bark on which a sacred text is written: this is folded in paper into a very small compass and is worn on a delicate silk string round the neck, or round the arm.

[74] The author had doubtless read the lines in "Hamlet":--

"Let the candied tongue lick absurd pomp, "And crook the pregnant hinges of the knee, "Where thrift may follow fawning."

[75] In Hindu Philosophy, the name given to the third and lowest of the inherent natural qualities of man, -- is Tamas -- Gloom or Darkness.

[76] The most profound salutation that a Hindu can make, and one that denotes absolute devotion of a man's whole body to the service of another, is one "with the eight members": the members on which Hindus make religious marks, -- the two hands, the chest, the forehead, the two eyes, the throat, and the middle of the back.

[77] Women keep their money tied up in a corner of their _saris_: the expression here means literally "the riches of your skirt;" men keep their money in a small bag stitched into their waist cloths.

[78] No orthodox Hindu will commence any undertaking of importance, and some will not undertake even a short journey, without having first ascertained whether the day will be an auspicious one or not. The family Guru will be consulted; and even when an auspicious day has been fixed, the ladies of the zenana will always insist upon the observance of certain ceremonies. A gentleman of position, when inviting a guest to visit him, will often send him by special messenger a slip of paper with the auspicious days for his journey written down by his Guru either in Sanskrit, or in the current language of the district.

[79] Shuka was the author of the Commentary on the Vedas, and has sometimes been identified as Vishnu himself: he is said to have been the only one amongst many hundred millions of Hindoos who ever obtained perfect Nirvana: that is complete absorption into the Deity: the full expression is "Nirvana Mukti," that is, Redemption, a salvation which consists in perfect absorption into the Deity.

[80] There are several plays upon words in this concluding passage of the book: in this particular passage the word 'Pani' is used both for "Hand" and for "Wife": it came to be used in the latter secondary sense because one of the ceremonies, rendering a Hindu marriage legitimate, is the ceremony in which the bridegroom takes the bride by the hand. The use of words and phrases capable of a double meaning, is very common in Sanskrit writings.

[81] According to a not uncommon custom of ending stories in Bengal, the author ends his story with the first lines of a song, which in full is:--

"Thus my story endeth, The Natiya thorn withereth: Why, oh Natiya thorn, dost wither? Why does thy cow on me browse? Why, O cow, dost thou browse? Why does thy neat herd not tend me? Why, O neat herd does not tend the cow? Why does thy daughter-in-law not give me rice? Why, O daughter-in-law, dost not give rice? Why does my child cry? Why, O child, dost thou cry? Why does the ant bite me? Why, O ant, dost thou bite? Koot, koot, koot."

GLOSSARY.

_Amlah_.-- A. name for the whole establishment of an office; sometimes simply for a clerk.

_Arjuna_. -- His story is told in the Bhagavad Gita.

_Ashar_.-- The month corresponding to the English June-July:-- The first month of the rainy season.

_Astrologer_.-- An important person in Hindu households, where his chief duty is to cast horoscopes on the birth of children.

_Bael_.-- A Egle Marmelos. The fruit of this tree has a very hard rind, almost as hard as the cocoanut.

_Baya_.-- A drum played with the left hand only.

_Begun_.-- Brinjal/Egg-plant.

_Bhagirathi_.-- A name given to that branch of the Ganges which lower down becomes the Hooghly. Sometimes used for the Ganges proper.

_Bhima_.-- A great warrior of the Lunar Race, whose story is told in the Sanscrit Epic--Mahabharata.

_Bidri_.-- The name given to finely-chased metal ware, which was originally made at Bidri in the Deccan.

_Budgerow_.-- The name given to a large house-boat used on the rivers of Bengal.

_Champac_.-- Michelia Champaka. A flowering tree that flowers in the rains: it bears large and yellow fragrant flowers, and is a very popular tree.

_Chowkidar_.-- A kind of rural policeman.

_Durga Poojah_.-- The great Autumn festival in honour of the goddess Durga, wife of Siva, during which all business is suspended in Bengal for ten days: it affords an opportunity for a re-union of families.

_Dampati Baran_.-- A form of Shraddha.

_Dan Sagar_.-- Literally "Ocean of Gifts." A form of funeral ceremony where every guest receives some present.

_Darogah_.-- An Inspector of Police.

_Dewan_.-- A government official, minister, or ruler.

_Druva_.-- A boy of four years old, who went in search of Vishnu and received a sacred mantra of twelve letters from Narad. Upon the repetition of this mystic mantra Vishnu appeared to the boy.

_Durryodhan_.-- One of the heroes of the Mahabharat who was obliged to hide in a Lake called the Dvaipana Lake, to avoid capture; he was the eldest of the hundred sons of Dhritarastra.

_Durwan_.-- A gate-keeper.

_Eed_.-- A Mahomedan Festival.

_Ghât_.-- The name given to a landing or bathing-place on the bank of a river, also to a place for burning the dead.

_Gosain_.-- A class of Hindu religious mendicants.

_Gariwan_.-- Hackney coachman.

_Guddee or Couch_.-- The principal seat at an assembly of notables. "To attain the guddee" is a synonym for succeeding to a title or to estates.

_Golden Age_.-- The first of the four Hindu Ages. Literally--The Age of Truth.

_Ghee_.-- Melted butter specially prepared for household cooking purposes.

_Gomashtha_.-- A land agent, or steward, the headman of the employees on an estate, or in a factory.

_Hanuman_.-- The monkey-god, a great favourite with Hindus. His story is told in the great epic--the Ramayana, which, in its Hindi version by Tulsi Dass, is annually acted in Northern India.

_Hom_.-- An offering of ghee, barley-meal, sandal and rice, fried over a fire.

_Hori Bol_.-- A cry to Vishnu, as "The Saviour."

_Jelabhi_.-- A sweetmeat made in twists.

_Jemadar_.-- Originally an armed official of a zemindar in charge of fighting and conducting warfare, mostly against the rebellious peasants and common people who lived on the zemindar's land. Later, a rank in the Company's military forces.

_Krishna_.-- The favourite Incarnation of Vishnu.

_Kalidas_.-- The Author of the popular Sanscrit Drama, "Sakuntala."

_Kodáli_.-- A kind of bread hoe, used for breaking up the ground.

_Kabiraj_.-- A Hindu physician.

_Kayasth_.-- man of the writer caste.

_Lanka_.-- A name for Ceylon in the Ramayana.

_Lakshmi_.-- Goddess of fortune and good luck.

_Lathial_.-- One armed with a heavy stick, often employed by landlords in disputes with neighbours.

_Mohurrir_.-- A clerk.

_Mantra_.-- A verse from the sacred hymns of the Vedas.

_Mahadeva_.-- A name of Siva.

_Mahajan_. -- A money-lender.

_Machan_.-- A platform of bamboo, raised on piles above the ground.

_Mallika_. -- A species of Jessamine.

_Muktar_. -- An agent, or broker.

_Moulvi_. -- A Mahomedan title of respect meaning 'Learned.'

_Nala Raja_.-- The hero of the Sanskrit Drama, "Nala and Damayanti."

_Naib_.-- An agent, or deputy of the landlord of an estate.

_Pandit_.-- A learned Brahman, learned in Sanskrit literature. Regular titles are conferred on Pandits according to the extent of their knowledge, as tested from time to time by an assembly of Pandits; one of these meets at the old Sanskrit University of Nuddea, or Navadwip.

_Phalgun_.-- The month corresponding from February to March.

_Paik_.-- Originally "a runner":-- Men employed by landlords as messengers.

_Ryot_.-- A cultivator.

_Radha_.-- The wife of Krishna.

_Ramzan_.-- The name given to the Mahomedan Lenten Fast.

_Shravan_.-- The month corresponding to July-August, the second month of the rainy season, when the rainfall is heaviest.

_Shástras_.-- The name given to some of the Hindu Sacred Books especially to the Philosophical works.

_Sari_.-- The usual dress of women, made of cotton, or silk, or muslin.

_Sati_.-- A woman who threw herself on her husband's funeral pile was known as Sati, "The Chaste One." Sati was abolished under Lord Bentinck.

_Satya Pir_.-- A Hindu deity regarded by Mahomedans as one of their saints.

_Saraswati_.-- The Hindu goddess of learning.

_Shorash_.-- A kind of funeral ceremony where sixteen different kinds of presents are distributed, six kinds being of silver.

_Sephalika_.-- Nyctantes Arbor Tristis, flowering only at night.

_Shraddha_.-- The Hindu funeral ceremony; see Wilkins' "Modern Hinduism."

_Shal Fish_.-- A fish used in religious ceremonies; it is first roasted.

_Sheristadar_.-- The Head Clerk in charge of the records of an office.

_Tol_.-- The name of the indigenous Sanskrit schools.

_Tulsi_.-- Ocymum Sanctum. The basil honoured by all Hindus.

_Tauba_.-- The Mahomedan cry of grief meaning, "I repent me of my sins."

_Tabala_.-- The name for the drum that is played with the right hand only.

_Taluk_.-- A portion of an estate, consisting of several villages.

_Udjog Parwa_.-- One of the cantos of the Mahabharat, giving the preliminary incidents of the Kurukshetra Battle.

_Veda_.-- The name given to the oldest sacred books of the Hindus meaning "Revelation."

_Vaishnava_.-- A follower of Vishnu; see Wilkins' "Modern Hinduism."

_Yudishthira_.-- Surnamed "The Incarnation of Virtue." One of the heroes of the Mahabharat.

_Yama_.-- The Hindu god of Death.