After the soup came curried prawns, a very piquant dish, in eminent repute among the Sahibs, and a famous appetizer. Tonic, hot, and pungent as it is, with spices, betel, and chillies, it is hard to imagine what the torpid livers of the Civil Service would do without their rousing curry.
The curry was followed by a tender bouilli of kid, sauced with a delicate sort of onions stewed in ghee (boiled butter), and flanked with boiled rice, sweet pumpkin, and fried bananas, all served on green leaves. Next came pine-apple, covered with sherry-wine and sugar, in company with English walnuts and cheese; and, last of all, sweetmeats and coffee,—the former a not unpleasant compound of ground rice and sugar with curds and the crushed kernel of the cocoa-nut; the coffee was served in a diminutive gourd, and was not sweetened. Last of the last, the hookah.
And all these wonders had been wrought since the grateful ayah retired with the corals! But then the bazaar was close at hand, and in the sircar's house help was handy.
Whilst I kanahed[22] and smoked, Karlee, humbly "squatting" at my back, allowed me to draw from him all that I have here related of his house and family, and much more that I have not space to relate. Of course, he could not have shared the repast with me,—all the holy water of Ganges could never have washed out so deep a defilement,—but he accompanied my hookah with his hubble-bubble. The reader has observed that, although the viands were choice enough, they were laid on the cheapest pottery, and even on leaves, that the plate from which I ate was of unglazed earthenware, and that the coffee was served in a gourd. This was in order that they might be at once destroyed. By no special dispensation could those vessels ever again be purified for the use of a respectable Hindoo; even a pariah would have felt insulted if he had been asked to eat from them; and if the knives and forks and spoons had not been my own, they must have shared the fate of the platters. But this prejudice must be taken in a Pickwickian sense,—it covered no objection simply personal to the Sahib. In some castes it is forbidden to eat from any plate twice, even in the strictest privacy of the family; and many natives, however wealthy, scrupulously insist upon leaves. All respectable Hindoos lift their food with their fingers, using neither knife, fork, nor spoon; and for this purpose they employ the right hand only, the left being reserved for baser purposes. In drinking water, many of them will not allow the lotah to touch the lips; but, throwing the head back, and holding the vessel at arm's length on high, with an odd expertness they let the water run into their mouths. The sect of Ramanujas obstinately refuse to sit down to a meal while any one is standing by or looking on; nor will they chew betel in company with a man of low caste. Ward has written, "If a European of the highest rank touch the food of a Hindoo of the lowest caste, the latter will instantly throw it away, although he may not have another morsel to allay the pangs of hunger";—but this is true only of certain very strait sects. There are numerous sects that admit proselytes from every caste; but at the same time they will not partake of food, except with those of their own religious party. "Here," says Kerr, "the spirit of sect has supplanted even the spirit of caste,"—as at the temple of Juggernath in Orissa, where the pilgrims of all castes take their khana in common.
At our quarters in Cossitollah even this progressive Karlee will not taste of the food which has been served at our mess-table, though it be returned to the kitchen untouched. But at least he is consistent; for neither will he take medicine from the hand of a Sahib, however ill he may be; nor have I ever known him to decline or postpone the performance of this or that duty because it was Sunday,—as many knavish bhearers do when they have set their hearts on a cock-fight. To compound for sins one is inclined to, by damning those one has no mind to, it is not indispensable that one should be a Christian.
The amiable Mr. James Kerr, of the Hindoo College of Calcutta, has contrived an ingenious and plausible apology for the constitutional (or geographical) laziness of Bengalese servants. He says: "A love of repose may be considered one of the most striking features in the character of the people of India. The Hindoos may be said to have deified this state. Their favorite notion of a Supreme Being is that of one who reposes in himself, in a dream of absolute quiescence. This idea is, doubtless, in the first instance, a reflection of their own character; but, in whatever way it originated, it tends to sanctify in their eyes a state of repose. When removed from this world of care, their highest hope is to become a part of the great Quiescent. It will naturally appear to them the best preparation for the repose of a future life to cultivate repose in this." Therefore, if your kitmudgar, nodding behind your chair, permits his astonished fly-flapper to become a part of the great Quiescent, or if your punka-wallah, having subsided into a comatose beatitude, suddenly invites his compliant machine to repose in himself, in a dream of absolute stagnation, with the thermometer at 120° outside the refrigerator, you must not say, "Damn that boy,—he's asleep again!"—but patiently survey and intelligently admire the spiritual processes by which an exalted sentient force prepares itself for the repose of a future life. But our reckless Karlee took no thought for the everlasting rest into which his soul should enter "when removed from this world of care," according to the ingenious psychological system of the amiable Kerr Sahib; for when he had anything to do, he kept on doing it until it was done, and when he caught the punka-wallah reposing in a dream of absolute quiescence, he bumped his head against the wall, and called him a sooa, and a banchut, and a junglee-wallah.[23]
Though possessed of a lively imagination and all his race's sympathy with what is vast, though he saw nothing extravagant in the Hindoo chronology, nor aught that was monstrous in Hindoo mythology, Karlee yet served to illustrate the arguments of those who contend that Hindoos need not necessarily be all boasters, servile liars, and flatterers. He was not forever saying, "Master very wise man; master all time do good; master all time ispeak right." He never told me that my words were pearls and diamonds that I dropped munificently from my mouth. He never called me "your highness," or said I was his father and mother, and the lord of the world; and if I said at noonday, "It is night," he did not exclaim, "Behold the moon and stars!" He never tried to prove to me that the earth revolved on its axis once in twenty-four hours by my favor. "What! dost thou think him a Christian that he would go about to deceive thee?" No, he was as proudly truthful as a Rajpoot, as frank and manly as a Goorkah, and as honest as an up-country Durwan.
Good by, my best of bhearers. To the new baby a good name, and to the faithful ayah enviable enlargement of liver! Khodá rukho ki beebi-ka kulle-jee bhee itui burri hoga![24]—I owe thee for a day of hospitable edifications; and when thou comest to my country, thou shalt find thy Heathen at Home.
FOOTNOTES:
[3] A long, round, narrow bolster, stuffed with very light materials (often with paper), and not for the head, but embraced in the arms, so as to help the sleeper to a cool and comfortable posture.