Each cottage has a hired host who asks the passer-by to walk in and be rested. The Brahmuns very rarely go to such places, for it does not seem respectable to them to partake of a charity so public. Low-caste passengers resort to these places, and are entertained with sugar, wet peas, and cold water. Large tubs with water in them are placed outside of the cottage for the cattle and other beasts of burden.
The Hindoos bathe their idols every day in this month. The reason for doing this will be easily known. In this warm month, the Bengalees (most of them at least) bathe themselves twice a day; the young children swim in ponds; even the cattle are led to the water and are bathed. The Hindoo is taught to “serve others like himself,”—“auttio buth sabā,”—so when he feels hungry, thirsty, tired, sleepy, warm or cold, he believes the idols do the same, and he ministers to them under these circumstances as he would like to be ministered to. Hence the images have warm clothes for winter and thin for summer; they are provided with all the necessary comforts of the season. The mode of bathing the idols is the following. After offering the dinner to the gods of stone or metal, the priest puts them on a copper vessel, burying them under fragrant flowers of various kinds, and another vessel with water in it is hung right over the whole. This has some small holes at the bottom, through which water drops on the gods below and keeps them cool thereby. Toolshee, a favorite plant of Krishto, is treated in the same way, only it is not put in a copper vessel. The priest, who has the care of a great many idols in different places, walks round in the evening to take them out of the water, wipes them with towels, and offers them some luncheon to eat. In wealthy families this meal is very luxurious, capable of feeding twenty persons with all the varieties of fruits and confectionery. As this lunch is sent to the Brahmun families, the low castes cannot partake of its contents unless the receiver gives them a little. In a place where there are two or three fame-seeking rich men, the dishes compete with each other to the satisfaction of the Brahmuns, who, of course, get a great deal on this occasion. There are two ways of disposing of the contents of the dish; the one, as I have observed, in sending it to the houses of the Brahmuns in turn, and the other in inviting them to refreshments in the evening.
If the weather be insufferably warm in May, no water or luncheon will be offered unto the idols; the first and last days of April are two impassible limits, which seem to say, “Thus far shalt thou come and no farther.” Again, the poor lowest castes cannot be the direct recipients of this charity. They carry the loaded dish by the cottage whose inmates are in poverty, fasting, and helplessness, and leave it at the door of a priest. As I reflect upon the inferiority of the low caste to the Brahmuns, and think that the Hindoos hate to set anything before them which belongs to the priest, I remember the saying, “Give not that which is holy unto the dogs.” The low caste is just as polluted to a Brahmun as an unclean beast. If a Brahmun carelessly touch a dog, he will wash himself, and in case he touch a shoemaker or hog-keeper, the same precaution is to be taken!
Thus ends Bois-ak the first month of the Hindoo year, doing good to the people in general, but caring more for the favored caste, the Brahmuns. The heavenly wisdom says, “God is no respecter of persons.” He maketh His sun to rise upon the just and unjust. It tells us to invite, not the proud, rich, and high, but the poor, the lame, the blind, the halt; for such are the true objects of our love and sympathy,—through these channels our love ought to flow like a stream, to soften the parched and dry ground.
CHAPTER II.
JO-ISTO, MAY.
The Worship of Shus-ty.—Son-in-law invited.
This month has only a few leading religious observances which have no sanction in the Shasturs. The worship of Shus-ty, the watching goddess of the babies, is entirely a female affair. The men pay very little homage to her although they regard it as sacred and help the women in its arrangements. It can be easily understood why this goddess is worshipped, from the fact that the mothers and would-be mothers take much interest in the worship; the childless widows take no part in it. Shus-ty means sixth, from the day in which she is adored. It will be remembered that on the evening of the sixth day after the birth of a child this goddess is worshipped with much ceremony; and whenever her general worship comes, it does so on the sixth day of the full moon. Sometimes her image is placed in the water, at others in some conspicuous place in the house. This is quite different from other modes of worship, in regard to some of its peculiarities. A large quantity of plantain, some bamboo leaves and banian leaves are particularly needed.
At the house of some venerable matron, who is widely known for her devotion to the religious ordinances, the women from the neighborhood congregate, bringing with them their respective babies, that they may receive the benediction from the officiating matron. Each woman brings also some raw rice, a certain number of plantains, and a few stitches of cotton thread, which latter they color with yellow powder, and put on round the neck or arms of the children. The fashionable adults do not like to wear this clumsy wet thread on their arms; the mother, by persuasion or force, touches their forehead with this consecrated symbol, and wears it round her own arm for a fortnight, but often she loads her yielding child with the share of those who have refused. The thing which stands as the representation of the goddess is a churning-stick made of bamboo, or sometimes a mill-stone. In some villages there are statues of Shus-ty made of “wood and stone.” The honored matron scatters flowers, green leaves, powders, etc., on the image, bathes it with Ganges water, and offers it food to eat, which it cannot do in any visible way. At the close she recites a legendary anecdote of Shus-ty’s kindness to the children committed to her care by consecration, and her displeasure over those not duly dedicated to her. Of course, this fills the heart of Hindoo mothers with joy,—that is the thought of having had their children put under the protection of Shus-ty, whose blessing will help them to grow in stature and in life![11] On this occasion, the Hindoos invite their sons-in-law to attend the worship. It is a general custom, from the highest to the lowest castes, to entertain their sons-in-law in their houses. It is entirely a matter of social pleasure in its very nature, but, being attached to the worship of the goddess, is considered as a religious institution. If a man has five married daughters he sends letters of invitation to their husbands. In case of one being absent from home, his portion of the entertainment, composed of a handsome present of dress and confectioneries, will be forwarded to his parents. Not only to the husbands of daughters is such hospitality shown; it extends in different ways to the husbands of cousins and nieces. When every family in the town has been crowded with these welcome guests, a neighbor invites his friends’ sons-in-law. Thus every house wears a garment of festivity. The music and sports are everywhere. If it be the first visit to his father-in-law’s house after his marriage, the young man is taxed very much. He is bound by the custom of the place to entertain a pleasure party in a feast. As the women do not meet with men in social gatherings, an extra arrangement is made in the inner department of the house for their satisfaction. It is worth while to observe how in these social pleasures and amusements the Hindoo cannot attain that degree of sociability and love which the Christians have. After eighteen months’ stay in America, I can imagine the magnitude of the grand time which this people would enjoy on occasions like this of the Hindoos. In this country, the music, dancing, speeches from both sexes contribute much to the ordinary enjoyments of life, but among the Hindoos the case is quite different. In their festivities or social pleasures we see a conflict between the natural affection and artificial regulations. While one draws toward another with that brotherly love which is implanted in every breast by nature,—the caste system with its hideous features stretches forth its hand to keep them asunder. It spreads four seats, and sets four separate tables for men of four distinct professions. If a man of high caste carelessly treads upon the place where the low castes sit at the meal, he will bathe immediately.
CHAPTER III.
AUSH-ER, JUNE.
The Bath of Jogger-nauth.—The Worship of the River Gunga.