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CHAPTER 6

Hindoo Marriages

Certain it is that no Hindoo will have a marriage in his family during the four months of the rainy season; for among eighty millions of souls⁸⁴ not one doubts that the Great Preserver of the universe is, during these four months, down on a visit to Rājā Bali, and, consequently, unable to bless the contract with his presence.⁸⁵

Marriage is a sacred duty among Hindoos, a duty which every parent must perform for his children, otherwise they owe him no reverence. A family with a daughter unmarried after the age of puberty is considered to labour under the displeasure of the gods; and no member of the other sex considers himself respectable after the age of puberty till he is married. It is the duty of his parent or elder brothers to have him suitably married; and, if they do not do so, he reproaches them with his degraded condition. The same feeling, in a degree, pervades all the Muhammadan community; and nothing appears so strange to them as the apparent indifference of old bachelors among us to their sad condition.

Marriage, with all its ceremonies, its rights, and its duties, fills their imagination from infancy to age; and I do not believe there is a country upon earth in which a larger portion of the wealth of the community is spent in the ceremonies, or where the rights are better secured, or the duties better enforced, notwithstanding all the disadvantages of the laws of polygamy. Not one man in ten can afford to maintain more than one wife, and not one in ten of those who can afford it will venture upon 'a sea of troubles' in taking a second, if he has a child by the first. One of the evils which press most upon Indian society is the necessity which long usage has established of squandering large sums in marriage ceremonies. Instead of giving what they can to their children to establish them, and enable them to provide for their families and rise in the world, parents everywhere feel bound to squander all they can borrow in the festivities of their marriage. Men in India could never feel secure of being permitted freely to enjoy their property under despotic and unsettled governments, the only kind of governments they knew or hoped for; and much of the means that would otherwise have been laid out in forming substantial works, with a view to a return in income of some sort or another, for the remainder of their own lives and of those of their children, were expended in tombs, temples, sarāis, tanks, groves, and other works—useful and ornamental, no doubt, but from which neither they nor their children could ever hope to derive income of any kind. The same feeling of insecurity gave birth, no doubt, to this preposterous usage, which tends so much to keep down the great mass of the people of India to that grade in which they were born, and in which they have nothing but their manual labour to depend upon for their subsistence. Every man feels himself bound to waste all his stock and capital, and exhaust all his credit, in feeding idlers during the ceremonies which attend the marriage of his children, because his ancestors squandered similar sums, and he would sink in the estimation of society if he were to allow his children to be married with less.

But it could not have been solely because men could not invest their means in profitable works, with any chance of being long permitted to enjoy the profits under such despotic and unsettled governments, that they squandered them in feeding idle people in marriage ceremonies; since temples, tanks, and groves secured esteem in this life, and promised some advantage in the next, and an outlay in such works might therefore have been preferred. But under such governments a man's title even to the exclusive possession of his wife might not be considered as altogether secure under the mere sanction of religion; and the outlay in feeding the family, tribe, and neighbourhood during the marriage ceremony seems to have been considered as a kind of value in exchange given for her to society. There is nothing that she and her husband recollect through life with so much pride and pleasure as the cost of their marriage, if it happen to be large for their condition of life; it is their amoka, their title of nobility;⁸⁶ and their parents consider it their duty to make it as large as they can. A man would hardly feel secure of the sympathy of his family, tribe, circle of society, or rulers, for the loss of 'his ox, or his ass, or anything that is his', if it should happen to have cost him nothing; and, till he could feel secure of their sympathy for the loss, he would not feel very secure in the possession. He, therefore, or those who are interested in his welfare, strengthen his security by an outlay which invests his wife with a tangible value in cost, well understood by his circle and rulers. His family, tribe, and circle have received the purchase money, and feel bound to secure to him the commodity purchased; and, as they are in all such matters commonly much stronger than the rulers themselves, the money spent among them is more efficacious in securing the exclusive enjoyment of the wife than if it had been paid in taxes or fees to them for a marriage licence.⁸⁷ The pride of families and tribes, and the desire of the multitude to participate in the enjoyment of such ceremonies, tend to keep up this usage after the cause in which it originated may have ceased to operate; but it will, it is to be hoped, gradually decline with the increased feeling of security to person, property, and character under our rule. Nothing is now more common than to see an individual in the humblest rank spending all that he has, or can borrow, in the marriage of one of many daughters, and trusting to Providence for the means of marrying the others; nor in the higher, to find a young man, whose estates have, during a long minority, under the careful management of Government officers, been freed from very heavy debts, with which an improvident father had left them encumbered, the moment he attains his majority and enters upon the management, borrowing three times their annual rent, at an exorbitant interest, to marry a couple of sisters, at the same rate of outlay in feasts and fireworks that his grandmother was married with.⁸⁸

CHAPTER 7

The Purveyance System,

We left Jubbulpore on the morning of the 20th November, 1835, and came on ten miles to Baghaurī. Several of our friends of the 29th Native Infantry accompanied us this first stage, where they had a good day's shooting. In 1830 I established here some venders in wood to save the people from the miseries of the purveyance system; but I now found that a native collector, soon after I had resigned the civil charge of the district, and gone to Sāgar,⁸⁹ in order to ingratiate himself with the officers and get from them favourable testimonials, gave two regiments, as they marched over this road, free permission to help themselves gratis out of the store- rooms of these poor men, whom I had set up with a loan from the public treasury, declaring that it must be the wish and intention of Government to supply their public officers free of cost; and consequently that no excuses could be attended to. From that time shops and shopkeepers have disappeared. Wood for all public officers and establishments passing this road has ever since, as in former times, been collected from the surrounding villages gratis, under the purveyance system, in which all native public officers delight, and which, I am afraid, is encouraged by European officers, either from their ignorance or their indolence. They do not like the trouble of seeing the men paid either for their wood or their labour; and their head servants of the kitchen or the wardrobe weary and worry them out of their best resolutions on the subject. They make the poor men sit aloof by telling them that their master is a tiger before breakfast, and will eat them if they approach; and they tell their masters that there is no hope of getting the poor men to come for their money till they have bathed or taken their breakfast. The latter wait in hopes that the gentleman will come out or send for them as soon as he has been tamed by his breakfast; but this meal has put him in good humour with all the world, and he is now no longer unwilling to trust the payment of the poor men to his butler, or his valet de chambre. They keep the poor wretches waiting, declaring that they have as yet received no orders to pay them, till, hungry and weary, in the afternoon they all walk back to their homes in utter despair of getting anything.

If, in the meantime, the gentleman comes out, and finds the men, his servants pacify him by declaring either that they have not yet had time to carry his orders into effect, that they could not get copper change for silver rupees, or that they were anxious to collect all the people together before they paid any, lest they might pay some of them twice over. It is seldom, however, that he comes among them at all; he takes it for granted that the people have all been paid; and passes the charge in the account of his servants, who all get what these porters ought to have received. Or, perhaps the gentleman may persuade himself that, if he pays his valet or butler, these functionaries will never pay the poor men, and think that he had better sit quiet and keep the money in his own pocket. The native police or revenue officer is directed by his superior to have wood collected for the camp of a regiment or great civil officers, and he sends out his myrmidons to employ the people around in felling trees, and cutting up wood enough to supply not only the camp, but his own cook-rooms and those of his friends for the next six months. The men so employed commonly get nothing; but the native officer receives credit for all manner of superlatively good qualities, which are enumerated in a certificate. Many a fine tree, dear to the affections of families and village communities, has been cut down in spite, or redeemed from the axe by a handsome present to this officer or his myrmidons. Lambs, kids, fowls, milk, vegetables, all come flowing in for the great man's table from poor people, who are too hopeless to seek for payment, or who are represented as too proud and wealthy to receive it. Such always have been and such always will be some of the evils of the purveyance system. If a police officer receives an order from the magistrate to provide a regiment, detachment, or individual with boats, carts, bullocks, or porters, he has all that can be found within his jurisdiction forthwith seized—releases all those whose proprietors are able and willing to pay what he demands, and furnishes the rest, which are generally the worst, to the persons who require them. Police officers derive so much profit from these applications that they are always anxious they should be made; and will privately defeat all attempts of private individuals to provide themselves by dissuading or intimidating the proprietors of vehicles from voluntarily furnishing them. The gentleman's servant who is sent to procure them returns and tells his master that there are plenty of vehicles, but that their proprietors dare not send them without orders from the police; and that the police tell him they dare not give such orders without the special sanction of the magistrate. The magistrate is written to, but declares that his police have been prohibited from interfering in such matters without special orders, since the proprietors ought to be permitted to send their vehicles to whom they choose, except on occasions of great public emergency; and, as the present cannot be considered as one of these occasions, he does not feel authorized to issue such orders. On the Ganges, many men have made large fortunes by pretending a general authority to seize boats for the use of the commissariat, or for other Government purposes, on the ground of having been once or twice employed on that duty; and what they get is but a small portion of that which the public lose. One of these self-constituted functionaries has a boat seized on its way down or up the river; and the crew, who are merely hired for the occasion, and have a month's wages in advance, seeing no prospect of getting soon out of the hands of this pretended Government servant, desert, and leave the boat on the sands; while the owner, if he ever learns the real state of the case, thinks it better to put up with his loss than to seek redress through expensive courts, and distant local authorities. If the boat happens to be loaded and to have a supercargo, who will not or cannot bribe high enough, he is abandoned on the sands by his crew; in his search for aid from the neighbourhood, his helplessness becomes known—he is perhaps murdered, or runs away in the apprehension of being so—the boat is plundered and made a wreck. Still the dread of the delays and costs of our courts, and the utter hopelessness of ever recovering the lost property, prevent the proprietors from seeking redress, and our Government authorities know nothing of the circumstances.

We remained at Baghaurī the 21st to enable our people to prepare for the long march they had before them, and to see a little more of our Jubbulpore friends, who were to have another day's shooting, as black partridges⁹⁰ and quail had been found abundant in the neighbourhood of our camp.⁹¹

CHAPTER 8

Religious Sects—Self-government of the Castes—Chimney- sweepers—Washerwomen⁹²—Elephant Drivers

Mīr Salāmat Alī, the head native collector of the district, a venerable old Musalmān and most valuable public servant, who has been labouring in the same vineyard with me for the last fifteen years with great zeal, ability, and integrity, came to visit me after breakfast with two very pretty and interesting young sons. While we were sitting together my wife's under-woman⁹³ said to some one who was talking with her outside the tent-door, 'If that were really the case, should I not be degraded?' 'You see, Mīr Sāhib',⁹⁴ said I, 'that the very lowest members of society among these Hindoos still feel the pride of caste, and dread exclusion from their own, however low.'⁹⁵

'Yes', said the Mīr, 'they are a very strange kind of people, and I question whether they ever had a real prophet among them.'

'I question, Mīr Sahib, whether they really ever had such a person. They of course think the incarnations of their three great divinities were beings infinitely superior to prophets, being in all their attributes and prerogatives equal to the divinities themselves.⁹⁶ But we are disposed to think that these incarnations were nothing more than great men whom their flatterers and poets have exalted into gods—this was the way in which men made their gods in ancient Greece and Egypt. These great men were generally conquerors whose glory consisted in the destruction of their fellow creatures; and this is the glory which their flatterers are most prone to extol. All that the poets have sung of the actions of men is now received as revelation from heaven; though nothing can be more monstrous than the actions attributed to the best incarnation, Krishna, of the best of their gods, Vishnu.⁹⁷

'No doubt', said Salāmat Ali; 'and had they ever had a real prophet among them he would have revealed better things to them. Strange people! when their women go on pilgrimages to Gayā, they have their heads shaved before the image of their god; and the offering of the hair is equivalent to the offer of their heads;⁹⁸ for heads, thank God, they dare no longer offer within the Company's territories.'

'Do you. Mīr Sahib, think that they continue to offer up human sacrifices anywhere?'

'Certainly I do. There is a Rājā at Ratanpur, or somewhere between Mandlā and Sambalpur, who has a man offered up to Dēvī every year, and that man must be a Brahman. If he can get a Brahman traveller, well and good; if not, he and his priests offer one of his own subjects. Every Brahman that has to pass through this territory goes in disguise.⁹⁹ With what energy did our emperor Aurangzēb apply himself to put down iniquities like this in the Rājputāna states, but all in vain. If a Rājā died, all his numerous wives burnt themselves with his body—even their servants, male and female, were obliged to do the same; for, said his friends, what is he to do in the next world without attendants? The pile was enormous. On the top sat the queen with the body of the prince; the servants, male and female, according to their degree, below; and a large army stood all round to drive into the fire again or kill all who should attempt to escape.'¹⁰⁰

'This is all very true, Mīr Sāhib, but you must admit that, though there is a great deal of absurdity in their customs and opinions, there is, on the other hand, much that we might all take an example from. The Hindoo believes that Christians and Musalmāns may be as good men in all relations of life as himself, and in as fair a way to heaven as he is; for he believes that my Bible and your Korān are as much revelations framed by the Deity for our guidance, as the Shāstras are for his. He doubts not that our Christ was the Son of God, nor that Muhammad was the prophet of God; and all that he asks from us is to allow him freely to believe in his own gods, and to worship in his own way. Nor does one caste or sect of Hindoos ever believe itself to be alone in the right way, or detest any other for not following in the same path, as they have as much of toleration for each other as they have for us.¹⁰¹

'True,' exclaimed Salāmat Alī, 'too true! we have ruined each other; we have cut each other's throats; we have lost the empire, and we deserve to lose it. You won it, and you preserved it by your union—ten men with one heart are equal to a hundred men with different hearts. A Hindoo may feel himself authorized to take in a Musalmān, and might even think it meritorious to do so; but he would never think it meritorious to take in one of his own religion. There are no less than seventy- two sects of Muhammadans; and every one of these sects would not only take in the followers of every other religion on earth, but every member of every one of the other seventy-one sects; and the nearer that sect is to its own, the greater the merit in taking in its members.'¹⁰²

'Something has happened of late to annoy you, I fear, Mīr Sāhib?'

'Something happens to annoy us every day, sir, where we are more than one sect of us together; and wherever you find Musalmāns you will find them divided into sects.'

It is not, perhaps, known to many of my countrymen in India that in every city and town in the country the right of sweeping the houses and streets is one of the most intolerable of monopolies, supported entirely by the pride of caste among the scavengers, who are all of the lowest class. The right of sweeping within a certain range is recognized by the caste to belong to a certain member; and, if any other member presumes to sweep within that range, he is excommunicated—no other member will smoke out of his pipe, or drink out of his jug; and he can get restored to caste only by a feast to the whole body of sweepers. If any housekeeper within a particular circle happens to offend the sweeper of that range, none of his filth will be removed till he pacifies him, because no other sweeper will dare to touch it; and the people of a town are often more tyrannized over by these people than by any other.¹⁰³

It is worthy of remark that in India the spirit of combination is always in the inverse ratio to the rank of the class; weakest in the highest, and strongest in the lowest class. All infringements upon the rules of the class are punished by fines. Every fine furnishes a feast at which every member sits and enjoys himself. Payment is enforced by excommunication—no one of the caste will eat, drink, or smoke with the convicted till the fine is paid; and, as every one shares in the fine, every one does his best to enforce payment. The fines are imposed by the elders, who know the circumstances of the culprit, and fix the amount accordingly. Washermen will often at a large station combine to prevent the washermen of one gentleman from washing the clothes of the servants of any other gentleman, or the servants of one gentleman from getting their clothes washed by any other person than their own master's washerman. This enables them sometimes to raise the rate of washing to double the fair or ordinary rate; and at such places the washermen are always drunk with one continued routine of feasts from the fines levied.¹⁰⁴ The cost of these fees falls ultimately upon the poor servants or their masters. This combination, however, is not always for bad or selfish purposes. I was once on the staff of an officer commanding a brigade on service, whose elephant driver exercised an influence over him that was often mischievous and sometimes dangerous;¹⁰⁵ for in marching and choosing his ground, this man was more often consulted than the quarter-master-general. His bearing was most insolent, and became intolerable, as well to the European gentlemen as to the people of his caste.¹⁰⁶ He at last committed himself by saying that he would spit in the face of another gentleman's elephant driver with whom he was disputing. All the elephant drivers in our large camp were immediately assembled, and it was determined in council to refer the matter to the decision of the Rājā of Darbhanga's driver, who was acknowledged the head of the class. We were all breakfasting with the brigadier after muster when the reply came-the distance to Darbhanga from Nāthpur on the Kūsī river, where we then were, must have been a hundred and fifty miles.¹⁰⁷ We saw men running in all directions through the camp, without knowing why, till at last one came and summoned the brigadier's driver. With a face of terror he came and implored the protection of the brigadier; who got angry, and fumed a good deal, but seeing no expression of sympathy on the faces of his officers, he told the man to go and hear his sentence. He was escorted to a circle formed by all the drivers in camp, who were seated on the grass. The offender was taken into the middle of the circle and commanded to stand on one leg¹⁰⁸ while the Raja's driver's letter was read. He did so, and the letter directed him to apologize to the offended party, pay a heavy fine for a feast, and pledge himself to the offended drivers never to offend again. All the officers in camp were delighted, and some, who went to hear the sentence explained, declared that in no court in the world could the thing have been done with more solemnity and effect. The man's character was quite altered by it, and he became the most docile of drivers. On the same principle here stated of enlisting the community in the punishment of offenders, the New Zealanders, and other savage tribes who have been fond of human flesh, have generally been found to confine the feast to the body of those who were put to death for offences against the state or the individual. I and all the officers of my regiment were at one time in the habit of making every servant who required punishment or admonition to bring immediately, and give to the first religious mendicant we could pick up, the fine we thought just. All the religionists in the neighbourhood declared that justice had never been so well administered in any other regiment; no servant got any sympathy from them—they were all told that their masters were far too lenient.

We crossed the Hiran river¹⁰⁹ about ten miles from our last ground on the 22nd,¹¹⁰ and came on two miles to our tents in a mango grove close to the town of Katangī,¹¹¹ and under the Vindhya range of sandstone hills, which rise almost perpendicular to the height of some eight hundred feet over the town. This range from Katangī skirts the Nerbudda valley to the north, as the Sātpura range skirts it to the south; and both are of the same sandstone formation capped with basalt upon which here and there are found masses of laterite, or iron clay. Nothing has ever yet been found reposing upon this iron clay.¹¹² The strata of this range have a gentle and almost imperceptible dip to the north, at right angles to its face which overlooks the valley, and this face has everywhere the appearance of a range of gigantic round bastions projecting into what was perhaps a lake, and is now a well-peopled, well-cultivated, and very happy valley, about twenty miles wide. The river crosses and recrosses it diagonally. Near Jubbulpore it flows along for some distance close under the Sātpura range to the south; and crossing over the valley from Bheraghāt, it reaches the Vindhya range to the north, at the point where it reaches the Hiran river, forty miles below.