Sir George Clarke, Governor of Bombay, at a meeting of an Indian Choral Society in Poona, in August 1911, in sketching the diverse developments of Eastern and Western music, suggested that the tones of the instruments in vogue had affected the art of singing, and that the falsetto style, common amongst Indians, is in imitation of the shrillness of their reed instruments, while the fuller voice, cultivated in Europe, follows the development of the ampler harmonies of Western instruments. Each style of music represents a cultivation of certain qualities with a neglect of others. The ultimate result of intelligent study should be the combination of the great qualities of both into a richer music than either East or West has known hitherto. Sir George Clarke went on to say that, before Indian music could develop or become widely known, it must be reduced to some intelligible method of writing. Progress in this direction seems rather slow at present, and Indian music is really in the position of an illiterate struggling against a highly educated competitor.
Some attempt has been made to adapt Indian tunes to the translations of English hymns, but without signal success. Also, Indian Christian converts do not encourage the attempt. They say that the few popular native tunes are so suggestive of the indecent songs to which they are generally sung, that it is impossible to use them safely. English popular melodies which some people, especially dissenters, have adapted for religious use have no associations of this kind. The only doubtful point in their adaptation is the risk of introducing an element of comedy.
Christian Indians get to like the tunes usually associated with the English hymns which have been translated into their vernacular, and they sing them with spirit. Indian choir-boys often give sufficient promise to indicate that, if they could be given the skilled training which is generally lacking, they would not fall behind their English brothers in sweetness of voice and delicacy of expression.
CHAPTER XV
INDIAN MEALS
Stones for grinding grain. Exclusively women's work. Elaborate inspection of the grain. Food a matter of much interest. The meals of a Hindu. Difference between Indian and English custom. Even beggars fastidious. Refinement of native dishes. What the daily bread is like. Hindu caution after the bath.
In the last chapter we spoke of the women singing when they are grinding at the mill. The grinding-stones of their handmills are of various sizes. The smaller ones are rather more than a foot in diameter, and can be worked by one person. The lower millstone is let into the ground. The upper one has an upright wooden handle stuck into it near the edge. The grinder sits on the ground close to the stones, and grasping the handle causes the upper stone to revolve vigorously. The larger stones have two handles, and then two women work together. They often go on grinding for some hours, generally beginning in the early morning while it is still cool. By preference they only grind what is required for the day's use, because the freshly-ground flour is thought to make the best bread. But in the case of schools, or the large composite families of prosperous Hindus, a large quantity of flour is needed daily.
The custom of grinding the grain at home is almost universal, because of the adulteration of flour sold ready ground. There are numbers of working women whose sole occupation is that of grinding at various people's houses, and though it is hard work, they earn in return what is to them a pretty good living. It is curious that men apparently never lend a hand in this department, even if the wife is poor and sickly, and sorely in need of help. It appears to be regarded as such an absolutely feminine employment, that a man would be disgraced if he put his hand to the mill at all. Even Christians have not quite succeeded in shaking off this idea.