The intelligent reader can easily find out the meaning of such representations. Taking the fact narrated above to be a true one, we clearly see that Kallee was a great warrior, a woman of unspeakable ability, of generous heart, whom time and ignorance have deified. Again, interpreting it allegorically, we see that the mercy of God unto the helpless, and his wrath unto tyrants, have been beautifully personified. The image of Kallee is a Hindoo illustration of the doctrine of retribution. While two of the hands of the goddess are punishing sin, the other two, at the same time, are offering peace to the deserving.
The worship takes place in the night of Omabushai,—total darkness,—and on the next morning the idol is thrown into water, as usual. The buffaloes and he-goats are cut by the neck as sacrifices.
In the evening of the day on which Kallee is worshipped, the children amuse themselves with torches. The white sticks of flax are tied up into bundles, and each boy takes one in his hand, lights it in the fire, and runs furiously in every direction. Boys strike each other’s burning torches, and frequently get burned. This has its origin in a belief that the light of these torches pierces the darkness of hell, and helps its inmates to come out to receive the homage which their descendants on earth pay on that day. “Fourteen lamps are lighted” and put in different places round the house. Some red circular marks, made with Shindoor, a kind of red powder, are made on the head of the outside door.
The image of Kartic is worshipped, also. He is the son of Doorga, very handsome in his appearance, and rides on the back of a peacock. Those who wish to have some children born unto them, offer homage to him; but as they rarely meet with success, they are told that Kartic will bear witness of their religious deeds, and stand in place of their children! However, they do not worship him a great many years,—only four in succession, hoping to have offspring during that period.
CHAPTER VIII.
OG-GROW-HAW-UN, NOVEMBER.
Juggur-dhartree and Rash-jatra.
The goddess Juggur-dhartree, in the present form, was unknown to the Hindoos who died a few centuries ago. Her name has a fine meaning,—“the nurse or upholder of the universe.” She is Doorga in a different form, sitting on the back of a lion, who also rides on an elephant, and tears it to pieces. The chief part of the worship is similar to that of Doorga, in September, but covers only one day. The sacrifices, feasts, and music are alike. There is, however, something peculiar in the mode of killing the beasts for the sacrifice. It is recommended that the victim should be pierced to death by spears, but I never saw it done, anywhere.
In the night of the full moon comes the Rash-jatra. Its origin is as follows. Krishto, the Hindoo god, had some young women for his friends, whom he frequently used to meet in the groves. The sacred poetry of the Brahmuns abound with the details of Krishto’s frolics with the women, and the Rash-jatra is one of them. To commemorate these events, they place the idols of Krishto and his female friends in an artificial grove. The opulent Hindoos spend a large amount of money on this occasion. In Calcutta, a rich family is widely known for the display of statuary, pictures, and ornamental works, on the Rash. Every American merchant engaged in the Calcutta trade knows that family, of which Baboo Rajendro Narain Dutto is the head. The Rash continues three successive nights, in which the image of Krishto and of his wife Radha are exhibited with great magnificence.
The most celebrated Rash, however, is held in Khor-dah, a place on the Ganges, nearly fourteen miles from Calcutta. But it is not so expensive, so finished, so showy, as that of the Dutto family. They say that the image in Khor-dah was carved out of a piece of marble having miraculous power in it, which circumstance has spread the fame of the idol far and wide. Splendid temples have been built for its abode, and a fund adequate to defray the cost of the service has been invested for its maintenance.
There are other celebrations in the name of Krishto, similar to the Rash-jatra, one of which will be treated by and by.