4th.—On the top of the thatch of the house which is built on my boat, is a platform on which the people sit; when the wind is in a particular direction all that is said above is plainly heard in the cabin below. A most theological discourse has amused me for the last hour carried on between my khidmatgār, one of the Faithful, and a staunch Hindū, one of my chaprasīs. The question under consideration was, whether God made Hindūs or Musalmāns first; and whether you ought to say “By the blessing of Allah,” or “By the blessing of Vishnŭ.” These points the Musalmān undertook to explain. The questions of the Hindū were simple, but most puzzling; nor could the man refrain from a laugh now and then, when some curious point of faith was explained to him by the follower of the prophet. It ended by the khidmatgār saying, “If you do not believe in Allah and the kurān, they will take you by that Hindū top-knot of yours, hold you by it whilst they fill your mouth with fire, and pitch you to Jahannam.” I laughed,—the people heard me, and being aware that their conversation was overheard, dropped the subject. The follower of Muhammad worked so hard and so earnestly to gain a convert, it was unfortunate his opponent should have been so utterly incapable of understanding what he considered the true faith.
The Musalmāns are anxious for converts; the Hindūs will neither make proselytes, nor be converted themselves. Deism is the religion of well-educated Hindūs, they leave idolatry to the lower orders. When conversing with a lady one evening, the priest’s bell was heard; she said, “I must attend,—will you come with me?” Accordingly we entered the small room which contained the idols; they were lighted up, and the Brahmāns in attendance. The worship proceeded: I said to the lady, “Is it possible that you can believe in the power of brazen images, the work of men’s hands?” She answered, “I believe in one great and eternal God; as for these images, it is the custom of the country to worship them; the lower orders believe in their power.” “Why do you attend such pooja?” said I. She looked at the Brahmāns as if she feared our conversation might be overheard, and answered, “Their power is great; if I were not to appear it would soon be over; they⸺” she ceased speaking, and drew her forefinger across her throat with a significant gesture. The conversation dropped; and I observed the Brahmāns “cast camel’s glances[35]” both on her and me.
The clergyman at Allahabad converted a Hindū to the Christian faith; consequently, the man became an outcast,—he could neither eat, drink, nor smoke with his own family; he complained to the clergyman, and was taken into service. His attendance at church was constant. His patron died: the man was never seen afterwards at Divine Service. The newly appointed clergyman inquired the reason, and this answer was returned:—“I received eight rupees a month from your predecessor; if you will give me the same I will go to church every Sunday!”—So little did the man comprehend his adopted religion, or the kindness that induced the Clergyman to support him!
Passed Manucpūr with a fine breeze and a powerful stream in our favour; lugāoed below Kurrah, where the people cooked on shore, and as soon as the moon was high we turned the boat into the current, and allowed her to drift; the helmsman ties the rudder up in the centre, and usually lies down to sleep by its side; if the vessel run ashore, he starts up, and marvels at the occurrence. We drifted the whole night by moonlight; at one time I told them to anchor, but the bank kept falling in in so fearful a manner we were obliged to put off again.
Just as we came to the bank to lugāo the men suddenly shoved the boat back into the stream, saying, “Some one has sneezed, we cannot anchor here at present.” A few moments afterwards they anchored. They are superstitious respecting a sneeze, and by waiting for a short time fancy the evil influence passes away. “After sneezing you may eat or bathe, but not go into any one’s house[36]:” because it is considered an omen of ill luck.
A fair breeze is springing up; we are near home, and they will be looking for the return of the wanderer. We are off Papamhow; the river is very shallow and very broad. We passed the ghāt, and moored while the people ate their dinners. I would have proceeded by moonlight, but was deterred from doing so by the advice of the fishermen on the banks, who said it would be very dangerous then to go on, as the stream was very fierce and shallow below.
6th.—Arrived at Raj-ghāt, at which place the carriage was waiting for me; but I found it impossible to reach the ghāt, the force of the current drove us off; therefore, taking the crew of the horse-boat to aid our own, we dropped down into the Jumna below the Fort; in doing this, we ran against another vessel, and did our own some damage. At this moment we are making our way slowly and with difficulty up the stream against the current of the Jumna, just below the Fort; the view is interesting, and the pilgrim will reach the landing-place, below her own old peepul-tree, within an hour. I have at this moment but little energy left wherewith to pursue my homeward voyage, but my promise is yours, my beloved mother, and your child would not disappoint you for all the wealth of Ormus or of Ind. She who ventures on the waters must take patience, and await the good pleasure of the wind and tides; but there is the Fort and the great Masjid, and the old peepul-tree, and the mem sāhiba’s home, and the chabūtara[37] on the bank of the river, which is crowded with friends on the look out for the pilgrim, and ready to hail her return with the greatest pleasure.
CHAPTER LVIII.
DEPARTURE FROM ALLAHABAD—THE THREE WISHES.
Arrival at Allahabad—Visit to the Mahratta Camp—The Three Wishes—The Ticca Wife—The Farewell of Her Highness the Bāiza Bā’ī—How to dispose of a Wife—The Būndelās—Price of Children—The Pillar in the Fort—Voyage down the River—Arwarī Fish—A Lady Overboard—An Accident—The Sīta Khūnd—The Army of the Indus—Meeting of the Governor-General and Runjeet Singh—The Camel Battery—Lord Auckland’s Visit to Runjeet’s Camp—The Koh-i-Nūr—The Rajpūt Tray—A Paharī Dress—The Ayha’s Stratagem—An Escape on the River—Natives afraid of Cadets—The Panchāyāt—Fear of Poison—Berhampūr—The Nawāb, the Merchant, and the Palkī—Quitted Berhampūr.