The following are a few of the specimens; I wish I could have transcribed them in metre. : May Sateen die and may she see her from the top of her house! May she never be cursed with a Sateen ! May she cut an Usath tree, erect a house there, cause her Sateen to die and paint her feet with her Sateen's blood! I might swell the list of these curses, but I fear they would prove grating to the ears of civilized readers. The performance of the Sajooty Brata springs out of a desire to see a Sateen or rival wife become the victim of all manner of evils, extending even to the loss of life itself, simply because a plurality of wives is the source of perpetual disquietude and misery. By nature, a woman is so constituted that she can never bear the sight of a rival wife. In civilized countries, the evil is partially remediable by a legal separation, but in Hindoostan the legislature makes no provision whatever for its suppression. A feeling of burning jealousy becomes rampant wherever there is a case of polygamy to poison the perennial source of domestic felicity. So acutely sensitive is a Hindoo lady in this respect that she would rather suffer the miseries of widowhood than be cursed with the presence of a Sateen, whose very name almost spontaneously awakens in her mind the bitterest and the most envenomed feelings. She can make up her mind to give away a share of her most valuable worldly enjoyments, but she can never give a share of her husband's affection to any one on earth. To enjoy the exclusive monopoly of a husband's love is the life-long prayer of a Hindoo female. She expresses it in the incipient stage of her girlhood, and practically carries it with her until the last spark of life becomes extinct. This certainly indicates the prompting of a very strong natural feeling. V. MARRIAGE CEREMONIES. HE Hindoos have a strong belief that to solemnise the marriage of their children at an early age, is a merito rious act as discharging one of the primary obligations of life. They are, therefore, very anxious to have their sons and daughters formally married during their own life-time. Sometimes children are pledged to each other even in infancy, by the mutual agreement of the parents; and in most cases the girl is married when a mere child of from eight to ten years, all unconscious as yet of the real meaning and obligations of the relation, although her girlish fancies have been continually directed to it. Matches in the case of good families are commonly brought about in the following way. When an unmarried boy attains his seventeenth or eighteenth year, numbers of professional men called Ghatucks or match-makers come to the parents with overtures of marriage. These men are destitute of principle, they know how to pander to the frailties of human nature; most of them being gross flatterers, endeavour to impose on the parents in the most barefaced manner. As they live on their wits, their descriptive powers and insinuating manners are almost matchless. When the qualities of a girl are to be commended, they, indulging in a strain of exaggeration, unblushingly declare, "she is beautiful as a full moon, the symmetry of her person is exact, her teeth are like the seeds of a pomegranate, her voice isr emarkably sweet like that of the cuckoo, her gait is graceful, she speaks like the goddess Luckee, and will bring fortune to any family she may be connected with." The Hindoos have a notion that the good fortune of a husband depends on that of the wife, hence a woman is considered F as an emblem of Luckee, the goddess of fortune. This is the highest commendation she can possess.* If the qualities of a youth are to be appraised, they describe him thus: he is as beautiful as Kartick (the god of beauty), his deportment is that of a nobleman, he is free from all vices, he studies day and night, in short, he is a precious gem and an ornament of the neighbourhood. The Hindoos know very well that the Ghatucks as a body are great impostors, and do not believe half that these people say. From the day a matrimonial alliance is proposed, the parents on both sides begin to make all sorts of preliminary enquiries as to the unblemished nature of the caste, respectability and position in society of the parties concerned. When fully satisfied on these points, they give their verbal consent to the proposed union, but not before the father of the boy has demanded of the father of the girl a certain number of gold and silver ornaments, as well as of Barabharun, i.e., silver and brass utensils, couch, &c. exclusive of (with but few exceptions) a certain amount of money in lieu of Foolshajay.† Before proceeding further, I should observe that of late years a great change has taken place in the profession of the Ghatucks. The question of marriage, though not absolutely, yet chiefly, is a question the solution of which rests with the females. Their voice in such matters has a preponderating influence. Availing themselves of this powerful agency a new class of female Ghatucks or rather Ghatkees have sprung up among the people. Hence the occupation of the male * I may be permitted here to observe en passant that a civilized nation in describing the beauty of a woman, is sometimes apt to adopt the flowery language of Hafiz. At a Ministerial banquet sometime ago, the Lord Mayor of London was reported to have said about the Princess of Wales; "she is perfection, she sparkles like a gem of fifty facets, she is light when she smiles and she is beauty whenever you see her." + Presents of sweetmeats, fruits, clothes, flowers and sundry other articles on a pretty grand scale from the bride to the bridegroom, which will be described more in detail afterwards, Ghatucks is nearly gone, except in rare cases where nice points of caste distinction are to be decided. The great influences of Shibi Ghatkee and Badnee's mother-two very popular female Ghatkees,-is well known to the respectable Hindoo community of Calcutta. These two women have made a decent fortune by plying this trade. Though certainly not gifted with the imaginative powers of a poetic bard of Rajpootana, * their suasive influence is very telling. They have the rare faculty of making and unmaking matches. From the superior advantage which their sex affords them, they have a free access to the inner apartments of a house (even if it were that of a millionaire)—a privilege their male rivals can never expect to enjoy. When balked by the subtlety of a competitor in trade, by their bathos they contrive to break a match. Their representations regarding a proposed union seldom fail to exercise a great influence on the minds of the Zenana females. Relying on the accuracy of their description, which sometimes turns out exaggerated, if not false, the mother and other ladies are often led to give their consent to a proposed union. The husband, swayed by the counsel and importunity of his wife, is forced to acquiesce in her choice. He cannot do otherwise because, as our friend, Baboo Keshub Chunder Sen, has very facetiously observed, man is a noun in the objective case governed by the active verb woman." † * A Rajpoot prince was said to have given a lakh of Rupees to a bard in order to purchase his rhythmic plaudits in a respectable assemblage of his countrymen. + If we consult properly the pages of the history of this country from the earliest period, we shall find abundant proofs of the very great influence of women on Hindoo society in general. I cannot do better than give the following quotation from Tod's Annals of Rajasthan. "What led to the wars of Rama? The rape of Sita. What rendered deadly the feuds of the Yadus? The insult of Dropadi. What made prince Nala an exile from Nirwar? His love for Damayanti. What made Raja Bharti abandon the throne of Avanti? The loss of Pingala. What subjected the Hindu to the dominion of the Islamite? The rape of the princess of Canouj. In fine, the cause which overturned kingdoms, commuted the sceptre to the pilgrim's staff and formed the ground-work of all their grand epics, is woman.' |