# LIBRARY OF COIGRESS, UH^- - IwisM 1° t ^/^^f ' JV5J UNITED STATES OF AMERICA.! RECOLLECTIONS OV INDIA: OR REMINISCENCES OF A SIX IflARS' RISIBINCI IN ORISSA. BY MRS. C. P. NOYES. C,fc,\'^ ^^«\^ A. W. PEARCE, PRINTER, PAWTUCKET, R. [NTER, } 1.1. s PREFACE It is thought that this little volume will not be entirely devoid of either interest or profit. Its author relinquished the endear- ments of home and country to be a Christian missionary in a land of idols and moral pes- tilence ; and the following pages evince that she has not forgotten those among whom she would gladly have labored longer, had not disease compelled her return to her native land. She gives us a very condensed and unambitious narrative of the condition of Hindoostan and its people, and which is all the more interesting from the fact that it is almost entirely derived from her own per- sonal acquaintance with that interesting, but superstitious and degraded people. — Besides its interest in other respects, it will serve to illustrate the operations of the hu- man mind while endeavoring to " feel after" God, without the light of divine Revela- tion. A. D. w. CONTENTS. Geographical Description, Domestic Manners and Customs, - "^7 - 19 Temples and Idols, Passing through the Fire, etc., Caste, - - _ - - - 33 - 47 53 Degradation of Females, Scripture Illustrated, (fee. The Santals, - 64 72 85 The Khunds, - - - - - 92 Missionary Operations, r Native and Christian Schools, - 98 108 Vishnoo and his Incarnations, - 118 EMBELLISHMENTS. Temple of Mahadabe, - Frontispiece Santal House, - - - - 21 Juggernaut, - - - - - 31 Anunta Sayan, _ - - - 38 Brumha, 55 Mahadabe, - - - - 69 Vishnoo, 119 Incarnations of Vishnoo, - 120, 1, 2 RECOLLECTIONS OF INDIA. CHAPTER I. GEOGRAPHICAL DESCRIPTION. The Province of Orissa extends from the 18th to the 22d degree of north lati- tude. It is bounded by Bengal on the north, on the south by the river Goda- veri, by the bay of Bengal on the east, and west by the province of Gundwana. Its length from N. E. to S. W. is about four hundred miles, and seventy miles its average breadth. In its greatest di- mensions, it is divided into five districts ; viz : Jellasore, comprising Midnapore and the British possessions lying north and east of the river Subunreeka ; Bud- ruck ; Cuttack ; Culling or Cuacole ; Ra- jamundry. Besides this territory on the sea coast, Orissa comprehends a moun- tainous region on the western frontier. 1 8 RECOLLECTIONS The whole of these mountainous re- gions are divided among some thirty Rajahs or native kings. Over the other portion of Orissa, which is the best and most populous, the Honorable East In- dia Company hold absolute sway, while most of the Rajahs are tributary. From the banks of the Hoogly river, near the sea, we first enter a low swampy tract of country ; in all directions intersected by rivers and streams, and covered with low jungle, and high grass. These jun- gles are infested with tigers, buffaloes, wild hogs, jackalls, and other dangerous animals ; while the rivers are filled with fish and aligatoi-s. As we proceed, we see in all directions small villages, and here and there groves of trees, which give us to understand that we have near- ly passed the jungle. Then if we con- tinue our course along the sea shore, we soon enter upon a widely extended tract OF INDIA. 9 of barren sand. Here the burning rays of the sun are very oppressive, and we look around in vain for the shade of a friendly tree, or the shadow of a great rock to shelter us. This tract of land continues, to a greater or less extent in breadth, several hundred miles. Some- times we see a few fishermen's huts built upon the sea shore; while at Chandi- pore and Pooree are the bungalows, or houses belonging to Europeans. The Province of Bengal, of which Calcutta is the capital, is alow flat coun- try. Indeed it is remarkable for being free from hills and all kinds of rocks and stones. I think we did not even meet with a common pebble stone during our journey through the province. But we find the scenery far more interesting and picturesque in the province of Orissa. As we enter the province from the north- east, we have the first view of the hills. 10 RECOLLECTIONS a few miles before we reach Balasore, and they continue to form a distinct fea- ture in the scenery of the country. At Balasore they project to within five or six miles of the great road ; and as we approach Cuttack, in a few instances, isolated mountains are seen to the south of the road. These again recede till they reach the borders of the Chilka, where they stretch down to its very shores, and at Gangam a low ridge ap- pears to run out into the sea. The greatest height of these hills may be about 2000 feet, and their ordinary ele- vation may vary from 300 to 1000 feet. As we proceed southwest we see large groves of mango trees ; with here and there a banyan, beneath whose shady boughs more than a hundred men can find a comfortable shelter from the heat of a vertical sun. These are very refresh- ing sights to travelers. In the low lands, OF INDIA. 11 distant from the sea, the weather is very sultry and uncomfortable ; but as you approach the sea, the delightful breezes are truly invigorating. Physicians in India generally advise Europeans, who are out of health, to visit the sea shore for a few weeks ; and they frequently de- rive as much benefit from the change, as from a sea voyage. Rice is the principal grain cultivated in Orissa, and is the chief food of the inhabitants. The natives raise two crops of rice a year ; and sometimes, when the land is very good, a third crop is raised. The rice is under water more or less for two or three months ; and if there is a scarcity of rain, the rice fields are obliged to be frequently wa- tered. The natives also cultivate seve- ral kinds of peas, which they call dhal. These peas they eat with their rice. The dhal is also given to horses, sheep 12 RECOLLECTIONS and goats, and constitutes a part of the offerings to their gods. The cotton plant is extensively cultivated in Orissa. The seed is sown in October, and the cotton gathered in May or June. From the cocoa nut the natives extract a very nice, pure oil, which Europeans burn in their lamps. From the seeds of the mustard plant they make the common oil they use for annointing their bodies, cooking their curry, and dhal, and also to burn. The sugar cane is very plen- tiful in some parts of Orissa ; but the natives do not know how to make good sugar. They make a very coarse kind called gurar^ with which they make their sweetmeats. Tobacco and indigo are also cultivated in some parts. There is a variety of rich fruit in Oris- sa. The most common kinds are the mango, which resembles our peach, though much larger ; the plantain, like a OF INDIA. 13 rich pear ; and the cocoa nut. Oranges, lemons, guava, custard apples, pine ap- ples, pomegranates, citrons, and many- other kinds, are found, though not in a- bundance, throughout the country. They require more labor to cultivate them than the indolent natives are willing to bestow. Occasionally, a rich native plants a large mango grove, which they consider an act of great religious merit. There are no little field berries in Orissa, but wild plums of various kinds are found. Some of the rich natives have very large and elegant gardens, but the poorer class have no land attached to their houses. The rivers in Orissa are very different from our American rivers. In the rainy season they overflow their banks and are sometimes a mile or two wide, but gradually subside during the hot season, when many of them become quite dry ; 14 RECOLLECTIONS leaving a large bed of coarse sand. The largest river is the Mahaniidi. There are numerous sand banks in this and some other of the rivers, which are constantly shifting their courses, and this makes navigation very dangerous for vessels, and exceedingly hazardous for small boats. Artificial tanks, or ponds of water, are very common all over the country ; and indeed they are quite indispensable during the dry season. A tank is gen- erally attached to every garden, to sup- ply it with water. These tanks are filled during the rainy season, but they frequently dry up during the hot season. When they are filled with water they are generally well supplied with fish. There are three seasons in India. The hot season, commencing the first of March, and lasting till the middle of June, when the rains set in. The sec- OP INDIA. 15 ond, or rainy season, continues till the last of September. The third, or cold season, commences the first of October and closes the last of February. The hot season is the most unpleasant and insupportable, especially to persons from a cold climate ; but it is generally considered the most healthy part of an Indian year. The rainy season is of- ten very pleasant. Frequent and heavy showers cool the air delightfully. The sudden change in nature — the fields vary- ing from a parched brown to the charm- ing fresh green, and the rapid growth of vegetation, delight the eye, and ani- mate the heart. Were it not that the rains produce so pleasing a change, and cool the air so finely, we should soon wish them at an end ; for at this season every thing grows damp and mouldy. The white ants also multiply exceeding- ly, and are very annoying. If you place 16 RECOLLECTIONS a trunk of clothes upon your floor at night, without raising it a few inches by stones, very likely before twenty-four hours the ants will have eaten through, and destroyed all its contents. *It is very difficult also to preserve woolen clothes during the rains. This is also the sick- ly season. The cholera, especially, is very fatal among the natives. At some seasons the people die so fast, and the others flee in such numbers, as to de- populate whole villages. In the cold season — when it is win- ter here — the gardens in India are gaily adorned with rich flowers, the grass and trees are green as in summer, and many are covered with fruit ; while the green peas and beans and other garden vege- ables are then in their prime. This season is by far the most delight- ful and invigorating. During this part of the year the mornings and eve* OF INDIA. 17 nings are quite cold ; but tlie sun is as hot, and much more powerful, at noon than in the heat of summer in New Eng- land. The poor natives appear to suffer much from cold. It is quite amusing to see them seated on their feet around a handful of fire, with their clothes closely- wrapped around them, so as to cover both head and face. Orissa is subject to sudden and tre- mendous storms, called south-westers, at the commencement and close of the rainy season. The rain descends in sheets rather than drops ; and sometimes in a few hours whole villages are over- flowed. At Balasore there has been two innundations of this kind within a few years. The sea rising to the height of twenty or twenty-five feet, carrying everything before it. Many villages and many hundreds of natives were swept away, as with the besom of des- 18 RECOLLECTIONS tmction. These innundations are the cause of famine and pestilence, as much as a scarcity of rain, and therefore are very much dreaded by the natives. Thunder showers are not genei'ally as severe in India as in America. We veiy seldom hear of any accident or death by lighting ; though occasionally this is the case. The domestic animals of India do not rank high in the scale of excellence. The horned cattle, sheep, and goats, are a miserable, diminutive breed. On the eastern frontier, a few fine buffaloes are domesticated for the sake of their milk, but they are not used as beasts of bur- den. Some game may be met with in the province ; as patridges, hares, snipes, jungle fowl, and various kinds of ducks. The hill estates vary in the proportion of arable land which they contain ; but in most a considerable quantity of rice is OF INDIA. 19 grown, and some other grain. The woods of the interior produce abund- ance of fine timber. The teak tree, which produces the most valuable tim- ber, is found in many parts, though not in great abundance. The jungles abound with trees and plants yielding drugs and medicinal ar- ticles, or those so esteemed by the na- tives. CHAPTER II. DOMESTIC MANNERS AND CUSTOMS. The most common kind of dwellings among the Hindoos are small huts about ten feet wide and fifteen feet long — the walls of which are of mud. The roof consists of bamboos and long grass, called thatch. The thatch is tied to the 20 RECOLLECTIONS bamboos with grass ropes, so firmly as to shed the rain; though it is not an uncommon event for the wind, in a se- vere storm, to unroof all the huts in a vil- lage. A complete Hindoo house con- sists of two apartments ; and sometimes of four, standing so as to enclose an area of fifteen or twenty feet square, which is uncovered. These houses seldom have any windows, and are therefore very gloomy. Another kind of house has walls built of split bamboos, and plastered outside and in with mud. The Santals, and oth- er hill tribes, generally build such hous- es. Stores and granaries have walls built of mud and the roofs covered with coiled brick, called tiles, fastened to bamboos. The houses in which Euro- peans live are built of brick, plastered inside and out, and whitewashed. The roof is covered with bamboo, and 22 RECOLLECTIONS thatched; with projecting eaves, so as to form a veranda eight or ten feet all around the building, or at least on two sides. * Another description of houses, differ from the last mentioned only in having a flat roof of masonry, like the houses in Palestine. In all probability, the house upon which Peter went to pray, and where he had the vision, was of this description. The roofs of the houses in Calcutta form a delightful place of retirement during the cool of the day. Standing on one of the high- est, a person may look over the city of palaces almost as far as the extent of vision. In the most common mud huts, the fireplace consists of several small ovens of mud, open at the top, on which they set their earthen pots to cook the rice. One of their rooms is occupied by the OF INDIA. 23 family, and the other by their cows and goats. They have no chimneys or win- dows, and their door is so low that they are obliged to practise Franklin's max- im, " Learn to stoop," in order to enter. When the family increases, the younger members build other rooms around. Here they often live, several genera- tions together, until they become too large ; when they swarm, like bees, and build new settlements. The father of these families is the head or chief. He settles all disputes and re- stores peace and order among them. The furniture of the Hindoos is very simple. They have no chairs, but sit upon the floor or upon a mat. This al- so serves them for table and bed. Some of them have a rough cot to sleep on. Their cooking utensils are two or three earthen pots, which cost half a cent apiece ; one to bring their water in, 24 RECOLLECTIONS another in which to boil their rice, and a third for their curry. Some have brass plates, and nearly all have a brass vessel, called a lota^ used for various purposes. I frequently saw the poor natives use part of a plantain leaf, as a dish for their rice. On one occasion I was present at a marriage feast, where about fifty na- tives were assembled. They were reg- ularly seated upon their mats, with plan- tain leaves before each. A large earth- en pot of boiled rice was first brought in and each had a quantity taken out with the hand. Then followed the cur- ry, and other native dishes in success- ion — formed of fish, peas, milk, fruit, vegetables, sugar, molasses, sweetmeats and spices — to the amount of nearly twenty different kinds, and set before each, upon the plantain leaf. All these dishes were served out and eaten with OF INDIA. ' 25 the right hand, as they have no knives, forks or spoons. Rice is their common food. Some have nothing but a little coarse salt to eat with it; but they generally have a vegetable or fish curry, or stew, made hot with spices. They cook and eat twice a day ; then smoke the hookar, or native pipe ; chew the beatle nut, or some intoxicating drug ; then cover themselves with their cloth, and lie down to sleep. To a Hindoo, the hap- piness of life consists in eating, smoking and sleeping. Their dress is very simple. The men wear two pieces of cloth, about two yards long. One, the dutee, wrapped around the loins ; and the other, the chadre, thrown across the shoulders ; though the common working class have only the lower garment. The higher castes wear also a white muslin turban. 26 RECOLLECTIONS The women wear one piece of cloth, about four or five yards long, which they put on so as to cover both body and head. Their arms are generally covered with ornaments of various kinds. The rich wear gold and silver, but the poor are content with their brass, iron, glass, and even clay, covered with sealing wax, and worn around their arms and ankles. They also wear ear, nose, finger and toe rings, of various kinds. Some have strings of small bells around their ancles, thus making a tinkling as they walk. The lower caste of women, who are employed in carrying baskets of mud upon their heads, have frequent- ly five or six pounds of brass rings on their arms. When asked why they load themselves with brass in that man- ner, as it must be very burdensome, they say it is their dusteree, or fashion. The men wear shoes made of leather, OF INDIA, 27 embroidered with gold and silver thread. They are always down at the heel, and appear very clumsy. The Hindoos al- ways take off their shoes, as a token of respect or reverence, when they enter a temple, a house, or even when they salute a person. Such a custom was doubtless alluded to when God said to Moses, " Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground." Wooden sandals are also frequently worn by the men. A great part of the Hindoos literally obey th& command, " Take no thought for the morrow," as they have no idea of laying up provisions for future use. They buy their rice for the day, and eat it ; then go to sleep as contentedly as though they had several months' stores provided. The natives distil a kind of spirit, something like New Eng- land rum, from rice. The sap of a 28 RECOLLECTIONS species of palm tree, called the tadee^ is also much used as an intoxicating drink. When first drawn from the tree, it is almost like new milk, sweet and pleas- ant, and not injurious. After standing about twelve hours, it becomes like new cider. When a day old, it has ferment- ed, and becomes a spirit. A drug or gum, called gunja, they also use to chew and smoke. But the practice of chew- ing and smoking opium is common, and the efiects produced by it, more delete- rious than any thing else. Many of the poor natives make such constant use of it, that they are all the time stupified from its effects, A native bazar or market-place is an interesting and amusing sight. The merchants sit on the verandah of their houses, with their goods before them, and tliey arrange them with no little taste. Before one house is seen a cloth OF INDIA. '2^ merchant, with his bundles of native cloth for sale. At the next verEindah, country produce will be exhibited. One basket contains rice, another dhal or split peas, horse corn in another, some salt in a corner, vegetables and fruit in other baskets ; together with several kinds of parched rice, of which the na- tives are very fond. Perhaps his neigh- bor works in brass. He has a variety of brass dishes, and ornaments to suit all classes. The^toy stands are the most showy, and are tastefully arranged. They have wooden toys of all kinds, fancifully painted ; small looking glas- ses with an idol on the back, various kinds of beads, and rings of every des- cription, for the ears, fingers, toes and nose. The confectioner comes next in order, but it would puzzle any but a Hindoo to describe his precious sweets,. 30 RECOLLECTIONS which are not very inviting in appear- ance, resembling in color those who make them. There are balls of parched rice and molasses, sweet cakes of va- rious kinds, fried in ghee^ (melted but- ter,) and candy images, in abundance. The banker, or money changer, is seat- ed in a corner of the street, with his piles of rupees, pice, and cowries, be- fore him on a mat. There are also the stands, where their idols are sold. Here they can choose their idol ; for there is a great variety, of silver, brass, wood, stone and clay. They can have a Jug- gernaut, Mahadabe, Krishnoo, Rada, Kalee, Lochme, Rama, and multitudes of others. There is another stand kept by the brahmins, or priests, where they sell various kinds of food at a great price, which they themselves cook and call Juggernaut's food. This, like the holy water of the Catholics, they think OF INDIA. SI purifies them from sin, and prepares them for one of the heavens of the gods. BHOD, DAROO-BRUMHA, OR JUGGERNAUT. The Hindoos have also particular market days, when the buyers and sel- lers assemble in an open plain, which 2 32 RECOLLECTIONS covers two or three acres of ground. Each trader has his articles for sale at a stand before him. It is interesting to see these bazars in the evening, illumi- nated with their hundreds of little lamps, all in confusion. The noise they make is heard at a great distance ; resembling, to one unacquainted with the language, the chattering of a thousand magpies. Box wallers, or pedlars, who bring English goods from Calcutta, are veiy common all over India. They also have various small articles, such as ped- lars in America carry about ; as needles, pins, ribbons, ornaments, &c. They will never tell the true price of their goods, but name a price five or six times their value. The only way to deal with them, is to offer them a fair price, which they generally take, after making a great noise, and asking for *' boxes," or presents. OF INDIA. S3 CHAPTER III. TEMPLES AND IDOLS. • A Stranger in visiting Orissa is amaz- ed at the multitudes of heathen temples, dedicated to the gods, throughout the whole length and breadth of the land. Some are of very ancient structure, many are very large, and appear to have been very magnificent, and are of a conical form ; while othei-s are small square edifices. Some are constructed of reddish granite, resembling sandstone ; others are made of free stone, found plentifully in the neighboring hills. They are in the form of towers, (see Frontispiece) rounded toward the sum- mit, with other edifices attached, and rising from a square enclosure. The wall surrounding it is frequently found in ruins. The height of these temples, m their most celebrated cities, is nerer 34 RECOLLECTIONS less than fifty or sixty feet ; and the loftiest towers reach to an elevation of from one hundred and fifty, to one hun- dred and eighty feet. " Not a wooden beam is used throughout. The stones are held together with iron clamps. Iron beams and pillars are used, when they could not be dispensed with ; but in general the builders have resorted, in the construction of their roofs, to the method of laying horizontal layers of stones, projecting one beyond the other, like inverted steps, until the sides ap- proach sufficiently near at the summit to admit of other blocks being placed across." The inside of these temples is cover- ed with sculptured images. The city of Rhobaneser contains six thousand tem- ples, dedicated to Shiva, one of the Hin- doo gods. A large number of these temples are still in a tolerable state of OF INDIA. 35 preservation, though entirely negleeted and deserted. Many more are hid from view by the surrounding jungles, or appear like shapeless masses of stone, buried amid rank vegetation. Every village also has its temples in honor of some local deity, and its place of annual gathering for idol worship. The great temple of Juggernaut is situated at Pooree on the Bay of Bengal, about three hundred miles south of Cal- cutta. This is at present the most cele- brated place of idol worship in all India. " The edifices composing and connected with the temple, which are very numer- ous, stand in a square area, enclosed by a high stone wall, about six hundred and fifty feet on a side. A broad flight of twenty two steps leads from the principal gate of entrance to a terrace, twenty feet in height, enclosed by a second wall four hundred and forty-five feet square, 36 EECOLLECTIONS in which is the first apartment. Con- nected with this, is the great ante-cham- ber of the temple, which opens into the ^wer. This tower rises to a height of one hundred and eighty feet from the terrace, or two hundred from the ground." " There are about sixty officers to dress and ornament the idol of the temple of Juggernaut, and three hundred watch- men day and night. There are twen- ty keepers of the wardrobe of the idol, forty to ornament and perfume the idol, three to paint the eyebrows, and three servants to see that the several of- ficers perform their duties. There are also three hundred cooks, to prepare rice and to make sweetmeats, and the like, ten persons to take charge of the vessels with which the priests per- form worship, ten to bring water, one to keep watch at the door while the OF INDIA. 37 idol is asleep, and another to witness the opening of the door when the idol wakes. There are also twenty keepers of the keys and twenty keepers of the doors — there being, therefore, no fewer than six hundred and forty-one persons, whose sole duty is to take charge of this celebrated Indian temple." The Hindoos have thirty-three mil- lions of gods. But the most popular in Orissa are Vishnoo, Brumha, Juggernaut, Krishnoo, and Rama — also Mahadabe, under an endless variety of local appella- tions. Female deities are also extensive- ly worshipped, as Lukshmee, Seeta, Radna Krishnoo ; while Kalee, the wife of Seva, is worshipped throughout the hill districts, and among the Khunds and many tribes in the plains. Some of these idols are well made, while others, and by far the greater number, are of the roughest workmanship and the most 38 RECOLLECTIONS hideous forms. Sometimes their deities are represented by a heap of stones, a stump of a tree, or an ant hill, smeared with red paint. ANUNTA SAYAN, PARAMASWARA, OR BRUMHA.* Anunta Sayan, Paramaswara, or Brumha, (the Eternal Sleeper,) is * The a is broad like o in fall. OF INDIA. 39 represented as laying on the back of the eternal serpent, that floats on the sea of milk. He is the great god of all ; and in process of time a water lilly grew out of his breast, from which Brumha, the Creator — the one generally intended by that name — is said to have sprung, Siva and Vishnoo are also said to have origi- inated in some way from him. The Hindoos never come to their temples to worship, without an offering to present These offerings are fruits, vegetables, grain, money, garments, jewels, &;c.; while the poor, who have no other offering, bring flowers. To the goddess Kalee, bloody sacrifices are presented, such as kids, rams, buf- faloes and fowls ; and among some hill tribes, especially the Khuhds, human beings. There are many public festi- vals, in honor of these idols, in all parts of Orissa ; but the principal is at Pooree, 40 EECOLLECTIONS in honor of Juggernaut. To this cel- ebrated place of pilgrimage, thou- sands of deluded devotees from all parts of Hindoostan, are continually flocking. Many of the pilgrims who pass through Orissa have come hundreds of miles ; the most of them on foot, but some on horses, camels, or elephants, and in ve- hicles of every description. Numbers of these are devotees ; some besmeared with ashes, some have an arm erect and stiff, with nails longer than eagles' claws, some sitting on the skins of wild beasts perforlming their worship, and some singing songs and beating cymbals, while begging. The cholera, that dreadful scourge of India, visits vast numbers of these poor pilgrims ; and multitudes of them die on the great public road, especially in the rainy season. They then instant- ly become the prey of hungry jackalls. OF INDIA. 41 vultures and dogs. Some of these dev- otees measure the road to Juggernaut, by the length of their bodies. They never rise upon their feet, but only upon their knees, then they reach their hands forward and draw their bodies along a little. Every time they make this advance, they beat their foreheads against the ground. Some, we have met with, who had travelled over five hundred miles in this painful man- ner. The daily worship of the Oriyas con- sists in repeating the name of their chos- en idol, at the same time counting a string of beads, in bathing in the tank, repeating some jargon of words, pour- ing out water, marking the forehead with the sacred ashes, &;c. At dark, the wife usually places a lighted wick before the door, to scare away the evil spirits. 42 EECOLLECTIONS The character of the Hindoo deities, as found in their own Shastres, or sa- cred books, is represented as being ex- eeedingly vile. Crimes of every des- cription are ascribed to them. They are said to delight in human sufferings, and in the most cruel p.nd bloody tor- twre J ; and human sacrifices greatly de- light them. In order to propitiate these vile and cruel deities, the deluded devotees will often torture themselves in the most cru- el and fearful manner. Some will climb trees, and throw themselves down on thorny bushes, collected for the pur- pose, and some pierce their hands and tongues with red hot iron rods and knives. Many have hooks thrust through their backs, and are swung by them from a horizontal beam fixed on a perpendicular one. Then the next day they will go from house to house, with OF INDIA. 43 the hooks sticking in their backs, dan- cing and howling like so many evil spirits, and striving to obtain money from all they can induce to give. The brahmins, or priests, of India are very numerous. There are three thou- sand hereditary priests connected with the temple of Juggernaut alone. The duty of the priest consists in bowing to the image, anointing it with ghee, pour- ing water upon it, and wiping it. He then marks the forehead with a white powder, and places the offerings of the people before it — which he afterwards appropiates to his own use. He adorns the image, and also himself, with gar- lands of flowers, and leaves the temple. In the evening, he goes again to the temple, and after washing his feet, pros- trates himself before the idol, then pla- ces in the temple a lamp, and as an eve- ning offering presents to the idol some 44 RECOLLECTIONS milk, sweatmeats, fruit, &c.; when fal- ling at the feet of the image, he secures the door and departs. The brahmins themselves are wor- shiped by the other castes. Every Hindoo receives an incantation from some brahmin, who then becomes his spiritual guide, or gooroo. The princi- pal thing in this incantation, is the name of some god, who then becomes his chosen deity, and by repeating whose name he is to obtain great happiness. The disciple must promote the welfare of his gooroo, by all his actions. If he live in the same village he must pros- trate himself three times a day before him. If he meet him at any time he must fall at his feet and receive his blessing. When the gooroo visits his disciple's house, the whole family fall at his feet, and he condescends to put his right foot on the heads of the pros- OF INDIA. 45 trate family. One of the family then wash'es his feet, and they all drink some of the water. The rest is considered holy water, and is preserved with great care. They then present him with flowers, anoint his body with oil, and give him sweetmeats. Finally, he de- parts with presents, according to their ability. The heathen frequently tell the missionaries that they are forbidden by their' gooroos to take their books, visit them, or even talk to them ; and they dare not disobey. They imagine that their ceremonies and offerings not only deliver them from sin and its con- sequences, but that they accumulate thereby a great degree of holiness. They not only worship idols made with hands, and men like themselves, but they worship rivers. There is, to the Hindoo, scarcely in earth or heav- en a name more sacred than Ganges. 46 EECOLLECTIONS The waters of this river are said to de- scend from above, and to purify those ^ho bathe in them from every stain of sin. To die on its banks, or be wet by its waters, is thought a sure pasport to heaven. Journeys of thousands of miles are undertaken by multitudes, for the purpose of seeing and bathing in this sacred stream. Many rash devotees Toluntarily drown themselves in its wat- ers; thinking they thus secure their happiness in another world. Others de- vote their children to a similar destiny. In the courts of Bengal, the water of the Ganges is procured, upon which witnesses are required to make oath ; this form of swearing being considered of all others the most binding. OF INDIA. 47 CHAPTER IV. PASSING THROUGH THE FIRE, ETC. Among the numberless idolatrous and cruel rites practiced in India, is that of walking through the fire, and is proba- bly of the same description as those spo- ken of in the Scriptures, Ezek. 20, 26, Lev. 18, 21. As this practice was com- mon in Balasore, I obtained from a friend the following account. " Having heard that a scene similar to that mentioned in Scripture, of pass- ing the heathen children through the fire to moluch, which is here called ^Past Ejhur^ was to be performed by a guallah (cowherd,) near my house, I went j to witness the ceremony. It is some- times customary for nearly all castes of / people to make these vows on the day of / their marriage — that should they have a/ child, they will pass it through the fire^ 48 EECOLLECTIONS in- honor of their goddess. In this case, the vow was to the goddess Rogee Cho- namoonee, a stone painted red. The parents having hired a man who under- stood the incantations and mysteries of this ceremony, he ordered a fire to be made of charcoal, mixed with rosin, sev- en and a half feet in length, by two feet in breadth, which was kept bright by fanning with the native winnower. Then a pit was dug at each end, to be filled with water, into which a little milk was poured. The offerings had been prepared the evening previous, and placed inside the house ; consisting of seven eggs, seven plantain blossoms, seven water pots painted like the god- dess, bread, fish," &c. '* All being ready, the parents and mun- ther wallah, who performed the incanta- tions, with fantastic caps made for the occasion, and placed on the neck of the OF INDIA. 49 water pots, which were carried on their heads, preceded with torn toms, (native music) went to bathe, and after bathing and filling their water pots, returned in the same manner. The mother, having the infant in her arms, walked around the charcoal fire outside the pit seven times, when amidst the shouts and yells of the multitude, and the increasing noise of the tom toms, the parents passed through the fire, dipping their feet into the pits of water at each end, and return- ing to and fro three or four times ; the mother still having the child in her arms." " This part of the ceremony being finished, the munther wallah rolled about his head from shoulder to shoulder, making the people believe he was pos- sessed with the goddess. In the mean time the parents (without the child) seated themselves inside a small hut, purposely made with a hemp roof, cov- / 50 RECOLLECTIONS * ering their bodies with thin wet cloths ; and when properly covered, the hut was set on fire, and of a sudden the whole was in a blaze, which was as suddenly extinguished by the people around. The parents then arose, and the multi- tude separated ; there remaining only a few to devour the offerings. The munther wallah continued rolling his head about for some time after the ceremony had concluded." There is a story told of a gentle- man of Balasore, who was passing by when the goddess Rogoo had taken pos- session of a munther wallah. He en- quired why the man was rolling about his head in such a manner, as if insen- sible of the presence of any one ? The people answered that Rogoo had posses- sion of him and he could not help it. " Is it so," said the gentleman, " then bring my stick and I will see whether it OF INDIA. 61 is true or false." After striking him once or twice the man ran away as fast as he could, calling out — " have mercy my lord and master ; " and the people ac" knowledged it was slW jute, (false.) The burning of widows alive, upon the funeral pile of their husbands, has been abolished by government ; but in the native Rajahs' dominions it is still frequently practiced. A short time since, the Calcutta papers gave an ac- count of the death of a rich native, when four of his wives burned them- selves upon his funeral pile. I have visited a mound or elevation of land, out- side the wall of Juggernaut, which was composed entirely of the bones and ash- es of widows, there burned alive upon the funeral piles of their husbands I They call this place, Swerga Dwara, or the gate of heaven. How much more appropiate to call it the gate of hell ! 52 RECOLLECTIONS The devotees practice all sorts of self torture. Some clasp their hands over their heads, and keep them there until they could not take them away if they would. Others sit in a peculiar position, and never move for any purpose whatev- er. Some make long pilgrimages, wearing sandals, the upper side of which, next to their feet, is filled with sharp spikes. Still others support vases on their hands or heads, in which some shrub or flower is growing ; and this they do for years in succession, without the least interruption. Sometimes the hands are kept clenched, and the nails permit- ted to grow until they actually grow en- tirely through the hand. And all this is done to please gods that can neither hear their prayers nor see their cruel self torment3. OF INDIA. 53 CHAPTER V, CASTE. A very great hindrance to the im- provement of the Hindoos, and also to the introduction of Christianity among them, is their division into distinct castes, or as they call it j art. All classes, the high and low, the rich and poor, are un- der the dreadful influence of this wretch- ed system, , which is calculated to exalt one part far above all others, and forever to oppress and sink the great mass into the lowest degrees of ignorance and deg- radation. Nor can they ever hope for an improvement in their situation ; as by the laws of this fatal caste, as their fath- ers were, so they must remain, from generation to generation. Hence all stimulus to exertion, for raising them- selves from their degraded condition, is removed. 54' RECOLLECTIONS The Hindoos have four grand divis- ions of caste, and very many sub-di- visions. The primary divisions are, 1st. Brahmins, who, according to their Shastres, sprung from the god Brumha's head ; 2d. the Ketras, from his arms ; 3d. the Boishya, from his bowels ; and 4th. the Soodras, from his feet. The Brahmins, or priests, study the sacred books, perform the ceremonies in tem- ples, and at feasts, perform incantations, &c. They are worshipped by the low- er castes, who consider it a privilege to drink the water into which a brah- min's toe has been dipped ! They are also very particular to collect the dust from the brahmin's feet, which they consider very sacred. The brahmins are very haughty and supercilious. They consider themselves the lords of creation, and look with contempt upon every caste beneath them, though they BRUMHA"^ — THE CREATOR. * The a must have the long Italian sound of a in iather. With the broad sound, as in fall, it raepns the great god of all. Many mistakes have occurred by confounding the two. This is the caste-father^ 3 56 RECOLLECTIONS are very glad to obtain money from the lowest caste native. A Hindoo is not allowed to perform any work, such as building a house, planting a field, buying a cow, going a journey, &c., without feasting and paying these priests. Multitudes of ceremonies have been in- vented by the brahmins, to increase their own wealth and means of extortion ; which adds to their superstitions, and makes the yoke of these poor people so very burdensome as to become quite in- supportable. The second class, or ketras, are con- sidered next to the brahmins. Rajahs are of this caste, and they are generally soldiers, or as the Hindoos call them teapoys. They are said to be created to protect the earth, the cattle, and the brahmins. They are permitted to read the sacred books. The third caste, or Boishya, carry on OF INDIA. 57 trade, are money changers, and keep cattle. They are far more industrious and useful than the higher castes. The Sudras, or fourth caste, are the low- est and most degraded. They are for- bidden to read the shastres, and are per- fect slaves to the brahmins ; nor can they perform a single religious ceremony, ei- ther offering prayers or sacrifices, ex- cept through the priest. There are a great many subdivisions of this caste, that are entirely distinct from each oth- er ; neither visiting nor eating together. They engage in almost all mechanical employments, but these trades are pur- sued from father to son in succession. Thus, the son of a carpenter must never follow any other employment than his father's ; nor can the son of a blacksmith ever choose any other than his father's trade. They will allow of no innova- tion or improvement in their trade, either 38 RECOLLECTIONS in their work or tools. They would thinlc it sacrilege to do any work their fathers had not done before them. While in India I gave an old tea-tray to a painter, with a request for him to re- paint it, and return it immediately, when he should have his pay. After waiting nearly two months without seeing it, I sent for the painter. He came and brought the tray, just as I had given it to him, saying that his father had never painted such a thing, and how could he ? If he did, something dreadful would happen in his family ! These rules of caste are very strict and troublesome. They are not allow- ed to intermarry, to eat with each other, or even to touch a vessel belonging to the other. They are not allowed to do any work that is the business of anoth- er caste ; and this causes much annoy- ance to Europeans, as one servant will OF INDIA. 59 only do one kind of work. A cook would on no account sweep a room, or wash even his own clothes. One servant must cook, another must wash, another clean the house, another go to market, &c. When they lose their caste, they are immediately turned out from house and home, friends and kindred ; nor is anyone permitted to assist them, for fear of like treatment. When they become Christians, they are obliged to lose caste ; and this is a great hindrance to the spread of the gospel in India. Those who lose caste, sometimes buy it again by making feasts to the brah- mins and paying them large sums. Some rich natives have given thousands of rupees for this purpose, and those who are poor give all they can beg or steal. The priests generally know how much a person possesses, and if he cannot ob- tain a large sum, he will take all he has. 60 RECOLLECTIONS While we were in India a wretched young man was hung for murder. He was the only child of his poor aged mother, and all her support. After the dreadful scene, a benevolent lady sent for the mother, (who was lying under the gallows, bitterly lamenting her lost son,) and gave her some money, promis- ing her a monthly allowance. When the poor woman returned to her desolate home, the brahmins msisted that she had lost her caste, because her son was hung by a man of lower caste than him- self ! They found out that the lady had given her money, and refused to let her live in her village till she had given them five rupees, to buy back her caste. Thus the tender mercies of these peo- ple are indeed cruel. They cannot as- sist each other in sickness or distress, for fear of losing caste. They often OF INDIA. 61 see a poor sick creature, fallen down by the way-side, whose cries for water are enough to pierce a stone, but they pass by, entirely unconcerned ; not thinking it possible to give even a little water, on account of their caste. On ©ne occasion, as Mr. N. was go- ing to the bazar to preach, he heard the cry of distress, and seeing a crowd gathering, went to see the cause. The groans proceeded from a poor woman, who was apparently dying. Her hus- band was supporting her on one arm, while in the other, he carried her little infant, about a month old. Mr. N. took the infant, and bade the man take his wife to our compound, where he should have a shelter and medicine for the sick woman. The man, with the help of one of our school children, (as none of the crowd would assist,) brought his wife to us, while I took care of the infant. OW RECOLLECTIONS The child was nearly starved, and with great eagerness took the nourish- ment provided for it. The poor woman was too far gone to be benefited. In a short time she died, and her husband, after securing her ornaments, put a rope around her neck and dragged her out of the compound, and threw her upon the road, to be devoured by the dogs and vultures. He could get no person of his own caste to assist him, and he refused to be assisted by any other. It was a most shocldng sight, to see the husband dragging his own wife, like a dead dog. The Hindoos looked on, not only with perfect indiffence, but with high merri- ment. While on a journey from Cuttack to Balasore, we were alarmed one evening by loud groans, as of a person in great distress. The bearers put down the palanquin in great fear, thinking that OF INDIA. 63 the sound proceeded from wild beasts. But we soon found the cause of our alarm — a poor pilgrim of Juggernaut, dying on the roade We tried to get the bearers to assist in moving him to a house near by, but they would not so much as lift him out of the path, for fear of losing their caste. But the poor man needed not their assistance, for in dreadful agony he breathed his last, be- fore we could do any thing for him. Before morning the dogs and vultures had devoured him. Such is Hindoo- ism. The common beggars of the country, even in a time of famine, and though literally starving, refuse to take our food ; because it would destroy their easte, to defile themselves with our un- holy riee. 64 RECOLLECTIONS CHAPTER VI. DEGRADATION OF FEMALES. In India the state of the female sex is wretched in the extreme. Doomed from their infancy to perpetual degrada- tion arid slavery, no wonder that Hindoo mothers consider the birth of a female child a curse, instead of a blessing. Their early marriages, their treatment by their husbands and friends, their be- ing forbidden by their law to marry again, should they become widows, which they frequently do even in child- hood, and the deplorable state to which they are reduced in widow-hood, are certainly calculated to make them mise- rable. A girl is married at about eight or ten years of age, so that she is too young to form an idea of the marriage vows she is to observe in the years of maturi- OF INDIA. 65 ty. She is not acquainted with her young husband, whose future character and disposition, like her own, is conceal- ed in his childish state. The parents are the only actors in the transaction, and the poor children are united as two dumb animals in a yoke. The degra- dation of the wife is rendered deeper, by the despotic power of her husband's mother, who considers her son's wife as little better than a slave. While we were in India, a little wife, seven or eight years of age, ran away from her mother-in-law, and came to our boarding school to beg protection. She said she had been severely beaten and half starved. She remained all night with our children, and early the next morning her husband and his friends came for her. They were in great fear lest she had lost her caste by eating our food. After promising to treat 66 RECOLLECTIONS her better in future, he took her home with him, though much against her will. She ran away again, about a month af- ter, and begged us to let her stay and eat ; as she said she was so cruelly treated she could not live at home. When her friends came the second time, we sent them with her to the magistrate, and stated her case, that she might be protected ; but he said he could do nothing in such a case, and gave t'le child to her husband. I suppose she is still in bondage, if living, like the other degraded females of that country. The wife of the Rajah of Sumbhul- pore was, in the absence of her husband, visited by her brother. When the Ra- jah was informed of the call, in a grea,t rage he took off his shoe and gave the poor brother a beating for his presum- tion, in daring to enter the queen's apartment ; telling him she was no long- OF INDIA. 67 er his sister. To be beaten with a shoe is considered by the Hindoos the great- est degradation they can suffer. There are no schools in India for fe- males, except those at missionary sta- tions. Their education is entirely neg- lected. Every means of mental im- provement is carefully kept from them. A very common Hindoo proverb is — " A v/oman's knowledge should not ex- tend beyond the oven." That is, she should know no more than how to cook her husband's food. The most dreadful misfortunes are denounced against the woman who dares to learn to read or write. Thus, being deprived of all ad- vantages of education, females can- not become interesting and intelligent companions to their husbands, nor are they capable of forming the minds of their children. The husband never con- verses with his wife, nor is she permit- 58 RECOLLECTIONS ted to eat with him. She must be con- tent to prepare his food, and retire till he has eaten ; and then eat what he and his sons leave. Of course domestic happiness is un- known. The wife, instead of being re- garded as the affectionate companion, is considered by her " lord " merely as his slave. The mother, instead of being re- spected and beloved by her children, is despised, and frequently beaten by her sons. The shastres, or sacred books of the Hindoos, say : " Woman is ex- ceedingly lower than man in her moral constitution." " Woman's sin is great- er than that of man." " Woman on no account is to be trusted." " Let a wo- man who wishes to perform sacred ab- lution, wash the feet of her lord, (hus- band,) and drnik the water ; for a hus- band is to a wife greater than Siva or Vishnoo." " Her husband is her god SHEBO, SHEEB, MAHADABE, OR SIVA, 70 RECOLLECTIONS and priest and religion and its services ; wherefore abandoning everything else, she ought to worship her husband." A fruitful cause of sin and misery, is not permitting widows to marry again. When we ask the heathen why their widows are not permitted to marry, thev frequently answer, " If women had this license, they would poison their hus- bands, whenever they disliked them, in order that they might get new ones." Some of the reasons they give against female education are : " She would with the assistance of knowledge be en- abled to commit a greater number of crimes, vices and tricks ; and thus she may be more hurtful to the comfort of her- self and others." " As milk given to a dying snake is converted into poison, and it becomes more violent and bites its very benefactor, or as a sharp weapon put in- to the hand of a madman, with a view OF INDIA. 71 of his preservation, is applied to his own destruction or the destruction of others, so education in woman produces similar effects." " Suppose it was a custom to educate females in this or in any other country, and even the injunction of the shastres was removed ; yet, since our forefathers have not thought proper to educate any female child of our family, we would not attach a brand of infamy to it, by sending our daughters to a schoolmaster to be taught." " A woman does not require education to enable her to discharge her duty to the gods, for if she serves her husband attentively, she dischrges all her duties as a creature of the gods. She has the privilege of par- taking half the merit her husband might acquire through the worship of the gods." "If a woman gets knowledge, she will throw aside all restraint ; and by reason- ing with men she will try to regain her 72 RECOLLECTIONS liberty, and put herself on a level with man. Therefore by giving education to woman, we set at naught those divine precepts of the shastres, which direct the subjugation of woman in all re- spects." Again, they say that their shastres are so vile and abominable that they are calculated to pollute the minds of the women, and make them worse than they would be, without the oppor- tunity to read them. CHAPTER VII. SCRIPTURE ILLUSTRATED BY HINDOO CUS- TOMS. Many of the customs and ceremonies of the people in India, strikingly illus- trate various passages of Scripture, which I could not before so fully under- stand. While landing from the steam- OF INDIA. 73 boat at Calcutta, the first thing that struck my attention was the multitude of natives, (called by the Hindoos heas- tee, which signifies an angel,) with their leather bottles, which they were filling with water froni the river. These bot- tles are made of the skins of kids or goats, properly dressed — the skin of the legs being tied up, ^d the neck left open for receiving the water. When they become old they are patched and mended, as we mend old clothes. The Jews and other eastern nations used the same kind of bottles ; as we see from those of the Gibeonites, mentioned in Joshua 9 : 4, or those referred to by our Savior in Matthew 9 : 17. The grain used in India is daily ground in small mills, such as were in use in Scripture times. Hence, we often see " two women grinding at the mill.'" The two women sit opposite to each 74 RECOLLECTIONS Other, on the ground, and hold between them the two round flat stones, of which the mill is composed. In the middle of th^ upper stone is a cavity for pouring in the grain, and by the side of this a wooden upright handle for moving the stone. When they grind, they push the handle to and from each other with the right hand, their:^left hands being em- ployed in furnishing the fresh grain as fast as the flour and bran escapes from the sides of the mill. This is a very laborious employment, and none but the lowest castes engage in it. The shepherds of India, with their nu- merous flocks, would call to remem- brance many beautiful passages of Scrip- ture, where our Lord is compared to a shepherd. The watchful care they take of their flocks, and the love they mani- fest toward them, as I often saw them carry " the lambs in their arms," re- OF INDIA. 7S minded me of the care of our kind hea- venly Father, who has promised to " feed his flock like a shepherd, to gather the iambs in his arms and carry them in his bosom ;" and of the " good Shepherd," who giveth his life for the sheep. The Hindoo marriages are celebra- ted with great parade and show, and among the higher castes, cost a very large sum of money. As the Hindoos consider it a great disgrace to have an unmarried daughter, they frequently destroy their female infants; fearing that they could not afford the expense of a marriage festival. The brahmins and other guests on such occasions are feasted, and also receive rich presents. We often heard the noise of the mar- riage procession at midnight. The nu- merous torches carried by the train, to- gether with the native music and fire- works, make it a grand sight to the na- 76 RECOLLECTIONS tives. The bridegroom, carried in a palanquin, and attended by his parents and friends, proceeds to the house of the bride. His attendants carry torches, or lamps, with their vessels of oil, which they need to replenish them continually. So, if not provided with " oil in their vessels," their " lamps will go out." When the " bridegroom cometh," the friends of the bride " go out to meet him " with their lamps also trimmed and burning, and conduct him to the house of the bride, when they enter in and *' the door is shut." After the marriage ceremony is concluded at her house, the bride is carried to the house of her " lord and master," in the same manner ; where feastings and rejoicings are con- tinued several days. If the wife is of a respectable caste, she is then entirely SQcluded from the society of men — her husband must be her world. OF INDIA. 77 Anointing with oil, is a very frequent custom among the rich natives, especial- ly at their feasts. The rajahs, or native princes, anoint their guests with various perfumes, and sprinkle their garments with distilled water, in token of friend- ship. This custom prevailed among the Jews in our Savior's time, which will explain his reproof to Simon — " My head with oil thou didst not anoint, but she hath anointed my feet with oint- ment." Luke 7 : 49. In travelling through the country, we often see temporary huts or cottages erected in fields and vineyards, where a man is placed to watch the fruit, till tHe time of ingathering. After harvest, the hut is deserted. This custom will throw some light upon the passage in Isaiah 1 : 8. " And the daughter of Zion is left like a cottage in a vineyard, as a lodge in a garden of cucumbers," The 78 RECOLLECTIONS small fans, used by the Hindoos for winnowing gi'ain, are of the same de- scription as those the Jews anciently- used. We often saw the natives with the fan in hand, separate the wheat from the chaff. See Matt. 3 : 12. The houses of many of the rich Hin- doos have a flat roof; and they fre- quently sleep upon the house top in hot weather, as well as use them for private apartments. They have an open court in the middle, covered by day with an awning of cloth, to protect them from the scorching rays of the sun. It is probable that our Savior was preach- ing in'such a court when the man sick with the palsy was brought. " And they uncovered the roof, (or awning,) and let down the bed whereon the sick of the palsy lay." While in India, I occasionally went to the sea-side, to enjoy the refreshing OF INDIA. 79 sea-breezes, and while there, saw many native huts built by the fishermen upon the sandy beach. In the rainy season these huts are often in one night washed away by the violent storms. They re- minded me of our Savior's beautiful parable of the " foolish man, who built his house upon the sand." " Cast thy bread upon the waters, for thou shalt find it after many days."— Ecc, 11: 1. This divine precept, in- culcating benevolence, is very strikingly illustrated by the Hindoo custom of sow- ing their seed while the ground is cover- ed with water, in the rainy season. ^* After many days" the seed springs up,, and soon the smiling fields of waving grain encourage the hearts of the hus- bandmen with the promise of a rich harvest. " Gird thyself and bind on thy san- dals "-—Acts 12 : 8, Sandals, such as. 4 80^ RECOLLECTIONS are mentioned in this scripture, are still worn among the eastern nations, espe- cially the Hindoos. They are made of wood so as to fit only the sole of the foot, and when the natives set out up- on a journey they " bind them" on, that they may not lose them. Before they enter a house it is their custom to un- bind their sandals, and leave them out- side ; and their feet in that hot and dus- ty country being soiled and heated with their journey, the host, as a mark of hos- pitality and respect for his guests, brings them water to wash their feet, which greatly refreshes them. Many very zealous persons, unacquainted with ori- ental customs, mistake the passages re- fering to this practice, for a religious- ceremony, which, as they suppose, Christ enjoined. In India, when journeying about the country, we frequently meet persons OF INDIA. 81 afflicted with all the diseases mentioned in Scripture, as affecting the crowds that followed Jesus. The leprosy is very common, and is a no less awful disease than it was in Palestine. The blind, the lame, the leprous, the deaf, and those that had the palsy, would come to us in crowds for relief. Beggars are a very numerous part of the population. Indeed there is a large class of religious beggars, called Byragees, whose caste forbids their working, and obliges them to live by begging. To those we did not feel it our duty to give, but it was our custom to appoint one day a week, in w^hich the poor, blind, leprous, &c., would assemble ; and it was a most wretched sight indeed, to see them. From fifty to one hundred generally came to obtain their pice (Hindoo coin) on these occasions. While living at Balasore, the Euro= 8^ RECOLLECTIONS peans obtained a subsciption sufficient to build an alms-house for these poor crea- tures. Two very good houses, one for the leprous, and the other for the blind^ lame, &c., were erected and a monthly subscription obtained, enough to support seventy or eighty. When all was rea- dy, and they were invited to enter and be made comfortable, they with one consent refused to go, unless each could have three rupees monthly given them to buy opium t which they said they could not live without. As this request could not be granted, the houses eould not be occupied by them ; and they were used for an English school, and the monthly contribution was paid to the teacher. We find frequent reference in Scrip* ture to famines, among the Jews and other nations. In India famines are of frequent occurrence, when multitudes of OF INDIA. 83 the poor Hindoos literally perish for want of food. Famines are always ac- companied by dreadful pestilence, and therefore they are greatly to be dreaded. They are caused either by a scarcity of rain in the rainy season, or by too large a quantity. If the natives were only in- dustrious enough to dig a plenty of tanks in the dry season, the rains would fill them so that they could obtain water to irrigate the rice fields. Then famine from that cause might be avoided. But such are their indolent habits that they had rather risk death in its worst forms, than trouble themselves at all. " But when ye pray, use not vain repetitions, as the heathen do ; for they think that they shall be heard for their much speaking." Math. 6:7. As were the heathen in the days of the Savior, even so are they now at the present time Their prayers consist in repeat- 84 RECOLLECTIONS ing the names of their gods ; thinking the greater number of times they call them over, the more holy they shall be- come, and the more their gods will hon- or them. Females in India, as among all other uncivilized and heathen nations, are very fond of ornaments. And the same kinds are now worn by them as those described, in Isaiah 3 : 17 — 22, as worn by the daughters of Zion. They have rings or bells round their ankles and toes, ornaments for the legs, nose jewels, &c., &c. They are also very particular about " plaiting the hair." (Peter 3 : 3,) and ornament it with jewels of silver and gold. . OF INDIA. 85 CHAPTER VIII. THE SANTALS.* The Santals are an interesting and singular tribe of Flindoos, inhabiting the extensive hilly and jungly districts of the Mohur Bunge, in the western part of the province of Orissa. They claim to be the original proprietors of the soil, and some consider them the aborigines of the country, who fled from their con- querors to the hills and jungles, and have for ages remained entirely distinct from the surrounding tribes. Their language, domestic manners, customs and religion are altogether dif- ferent from those of their Hindoo neigh- bors. They have no written language, and of course no books, (as have the * Mr. Noyea was the first missionary who dis- covered the Santals. I gather these particulars from his account of them. 86 RECOLLECTIONS Oriyas,) professing to give an account of their origin and religion, but depend upon tradition. They also differ from the Oriyas in having no distinction of caste, but all eat and drink together. In the common Hindoo manner, the roofs of their houses are of grass ; but the walls, instead of being mud, consist of sticks placed in the ground, sometimes plas- tered with mud. They have a small garden attached to each house, in which they cultivate a species of the Indian corn , mustard plant, castor oil tree, and vari- ous kinds of roots, which, with jungle fruits and wild honey, compose their food ; as they eat but little rice. Their implements of husbandry and furniture are about like the Oriyas, with the ex- ception of a neat cot for sleeping, the frame of which is woven with grass rope. They have also chairs of the same description. Hunting appears to OF INDIA. 87 be a favorite amusement among them ; for which purpose they have a bow and string, both made of bamboo, with ar- rows pointed with iron. With them they kill the deer, which are very abun- dant in the Mohur Bunge, and also vari- ous kinds of jungle birds, which they eat. With the same weapons they sometimes kill the bear, and tiger, and do not hesi- tate to eat their flesh. Music is the most favorite amusement with both men and women. They often meet around a large fire in the centre of the village, and spend the night in beat- ing the drum, singing songs, which the songster composes as he sings, dancing and drinking spirits. When asked to give a specimen of their songs, they re- plied that a song would not come, with- out first getting drunk ! The complexion of the Santals is nearly or quite as dark as that of the 88 RECOLLECTIONS African, and they have none of that va» riety of shade that is seen among all other Hindoos. They have more of the Hindoo than of the African in their fea- tures, though quite destitute of that sly and flattering look so characteristic of Hindoos ; and their uniformity of color is an evidence that they vi^ere originally of the same stock, and not a mixed race like the Oriyas. They are quite averse to flattery, and even among the Oriyas are proverbial for speaking the truth. Marriage contracts among the San- tals are not made by the parents, but by the parties themselves, at about the age of sixteen. The young man usually gives a present to the girl's father, either a yoke of bullocks, a cow, or something of the kind. The whole expense of the ceremony does not exceed twenty ru- pees — a part of which is spent in feast- ing the friends of the bride and bride- OF INDIA. 89 groom. When all things are ready and the signal has been given, the bride- groom arises and puts some red paint up- on the forehead of the bride, whereby he seals her as his own. He then imme- diately takes to his heels, and the whole company after him with great speed, and if overtaken he is severely beaten ; but if he shows himself swifter than his pursuers, he gains much applause. Po- lygamy is sometimes practiced, though cases of the kind are not common. They have a singular custom in seal- ing bargains with each other, which is done by one of the men breaking off a branch from a tree and laying it upon the ground, while both declare that it shall be witness to their faithfulness. How much like the patriarchal age, when a heap of stones, or some such monument, was prepared to seal treaties. If a man is once guilty of breaking an obligation, 90 ^ RECOLLECTIONS the whole community rise up against him, and expel him from the village. Though the Santals have for ages been surrounded by their more power- ful neighbors, yet they have never em- braced the Brahminical system of reli gion. They do not acknowledge a plu- rality of gods, and are quite ignorant of the names of the most common Hin- doo idols. Nor do they observe the various Hindoo ceremonies, such as marking the forehead, visiting holy shrines, bathing, &c. The object they worship is the sun, which they believe to be either God or his brightest image. They meet about once a month in each village to offer sacrifices, when a priest is chosen for the occasion, from among their number. The priest cuts off the head of a fowl, goat or sheep, and then pours the blood upon a piece of wood, at the same time invoking the sun in be- OF INDIA, 91 half of all the people, that they may be preserved from wild beasts of prey, that they may be delivered from enemies, have good crops, and find salvation af- ter death. The principal vice to which they are addicted is drunkenness. They distil a kind of spirit from rice, which they are said to drink in large quantities. Mr. Phillips, the American missiona- ry at Jellasore, has manifested much interest in this singular people. He has acquired their language, given it a writ- ten character, and translated elementa- ry school books, and the gospel, into it. He has also established schools in some of their villages. Some success has at- tended his labors in this field, and the prospect is very encouraging for the fu- ture ; but a missionary is greatly needed to live among the people, and labor wholly for their benefit. 92 RECOLLECTIONS CHAPTER IX. THE KHUNDS. The Khunds inhabit the district of Goomsoor, in the vicinity of Jugger- naut's temple in Orissa. The condition of the people with regard to civilization is almost the lowest that can be imagined. In war, like most savages, they destroy without mercy. They war to exterminate, not to subdue, and merely for revenge. Their language is different from any of the surrounding dialects. It is entirely unwritten. Not a letter, not a charac- ter, representing sound, is among them. Everything is trusted to the vague and uncertain report of memory. On the subject of religion their minds appear to be exceedingly contracted. Their traditions extend only to a few vague notions, as improbable as they are sur- prising. They appear to consider the OF INDIA, 93 earth a deity, and they pay a kind of adoration to the sky and elements. Human sacrifices are numerous amongst them, and they are offered par- ticularly at a yearly festival held about the full moon in January. The victims sacrificed are bought or stolen from the low countries, or some other distant part. Parents sometimes sell their own children for a small sum, for this horrible purpose. Brothers and uncles also frequently bring their own relatives and give them up for small gain ! If they are child- ren they are kept for some time — with a full knowledge of their fate — sometimes for years ; and have irons placed on them when they show a disposition to runaway. This awful ceremony is thus describ- ed. " When the appointed day arrives, the Khunds assemble from all parts of the country, dressed in their finery? some with bears' skins thrown over their 94 RECOLLECTIONS shoulders, others with the tails of pea- cocks flowing behind them, and long feathers waving on their heads. Thus decked out, they dance, leap, and rejoice, beating drums and playing on instruments of music. Soon after noon the priest, with the aid of his assistants, fastens the unfortunate victim to a post, firmly fixed in the ground ; and then, standing erect, the person suffers the cruel torture of having the flesh cut from his bones in small peices, by the knives of the sav- age crowd, who rush upon him and con- tend with eacli other for a portion." In a few minutes the victim is destroyed, and the crowd disperse and bury the flesh in their fields before the day has That this is strictly a religious rite, may be seen by the following hymn to their goddess, which they always sing be- fore the sacrifice : OF INDIA. 95 " Hail, mother, hail ! hail goddess Bhobanee, Lo, we present a sacrifice to thee ; Partake thereof, and pleasure let it give, And in return, let us thy grace receive. With music's various sonnds, on festive day^ Lo ! thee we worship, and thy rites obey. Hail all ye gods who in the mountains dwell. In the wild jungle, or the lonely dell. Come all, together come, with one accord. And take the sacrifice Ave have prepared ; In all the fields and all the plots we sow, O let a rich and plenteous harvest grow. O all ye gods and goddesses give ear. And be propitious to our earnest prayers 1 Behold a youth, for sacrifice decreed. Blooming with tender flesh, and flushed with blood. No sire, no matron,' says, "this youth is mine," His flesh, his blood, his life, his all, are thine ; We took and fed him for thy rite alone. Lo ! now with rites from all polution free. We offer him, O Bhobanee, to thee. Taste now this ofiering, satisfy thy heai't. And bid us joyful to our homes depart ; Taste now this offering, and propitious be, Aud let us each marks of thy favor see." This hymn was repeated from memo- 96 RECOLLECTIONS ry, by one of the rescued Khund victims, to a misionary, who translated it. About five hundred of these victims have been rescued from sacrifice by the EngUsh officers, and placed at the different mis- sionary stations, to be taught the holy and merciful religion of Jesus. Several ©f these children have been converted and are very useful in teaching others. The following letter was written by a rescued Khund victim, in the English Baptist mission school, to a minister in England : " My dear sir, — With many loving salutations I write this letter. I never saw you, but my teacher has told me about you, and I feel great pleasure in writing to you. I am not able to write a long letter, but will tell you about my former history. One day my parents went to the mountains to gather fruit. I was a little girl, and they left me in the OF INDIA. 97 house with two brothers and three sis- ters. At night the village people who went with my father and mother return- ed and said, ' a tiger has devoured your father and mother !' We all howled and wept. We had no one to take care of us except our uncles. They kept us a little time, and then sold us for sacrifice to the Khunds. " I lived in one village and my sisters and brothers in another. My two broth- ers were offered as sacrifices. The Khunds were kind to me, but the neigh- bors said, ' they will one day kill you,' and I was afraid. One day a kind gentle- man came and took me, with many other children, away from these Khunds. I was then very happy. I came to the Christian school at Berhampore. In my own country, I never heard of the true God, but through my kind teachers I have learned how he created me, and 98 RECOLLECTIONS how he sent his dear son to save me. Bless his holy name for this joyful news! To him I daily pray, and through his goodness I have learned to read his holy word. I am also taught to sew, knit, and do other work ; and I learn hymns, portions of Scripture, and also receive ex- cellent instruction. "Your little friend, " Jessie." CHAPTER X. MISSIONARY OPERATIONS IN ORISSA. The English General Baptists were the first body of Christians who com- menced missionary operations among the miserable and idolatrous Oriyas. Their first missionaries, Messrs. Bamp- ton and Peggs, landed on the coast of Orissa, Feb. 1822. OF INDIA. 99 Their first station was Cuttack, where they laid the foundation of their mission by self-denying labor, ardent zeal, and entire devotedness to the good of the hea- then around them. Their first great work was to learn the language of the people, that they might teach them in their own tongue the wonderful works of God. Then came the labor of preaching daily in the bazars, and sur« rounding villages, establishing and su- perintending native schools, attending the public religious festivals of the hea* then, and preaching to them the gospel of the true God. Another great work in which the missionaries, who succeeded the first, engaged, was that of transla- ting the entire Scriptures into the Oriya language. This great work was accom* plished by the arduous labors of the Rev. Dr. Sutton. He also prepared and published dictionaries, grammars. 100 RECOLLECTIONS and a variety of elementary works; and many tracts to be distributed among the people. After toiling about six years, and with weeping, sowing the precious seed of the gospel, the hearts of the missiona- ries were made to rejoice in seeing the first converts renounce their idols, and take the yoke of Christ upon them. Gunga Dhor, a brahmin of respectable family, was the first to renounce Hindoo- ism, and he was soon followed by Rama Chundra, son of the governor of the fort at Cuttack. These men became preach- ers of the gospel, and have continued unto this time faithful and devoted labor- ers. I have many times listened with the deepest interest to the eloquent and touching appeals of these first disciples, to their fellow countrymen around them, and their labors have not been in vain. Soon other natives joined them, and then OF INDIA. 101 a little Christian church was formed at Cuttack — the first in that land of dark- ness, but not the last or only one. In the language of an eloquent native preacher, — "As the Indian banyan sends forth roots from its branches, which, striking into the ground, commence to thicken and strengthen upwards, and form other trees, to send forth their branches again, till the parent plant is surrounded with fine strong trees, and covers a large circumference of land ; so the parent church at Cuttack has sent healthy and vigorous daughters, to spread and to propagate others in their own vicinity, and be for the healing and salvation of the people all over the land." There are now three Christian meet- ing houses at Cuttack, nearly one hun- dred and fift}? native Christians, and two hundred and fifty more nominal Chris- 102 RECOLLECTiONS tians ; making in all four hundred who be* iieve in the Christian religion. AtChaga six miles from Cuttack, there is a native church of fifty members, and an ex- tensive nominal Christian community. This station is under the care of a na- tive minister. Several other stations are occupied by our English Baptist brethren, where interesting native church- es are formed, and a native Christian community gathered around them. Nabana, the son of Gunga Dhor, the first child born of Christian parents in Orissa, himself a convert to Christianity, is now engaged in teaching the native princes of India the English language and literature. These princes will soon be the rulers of India, and it is to be hoped and expected that their influence will be in favor of Christianity. Thus we see the dawn of a brighter day in that land of darkness. OF INDIA. 103 The American Freewill Baptists sent out two Missionaries with their wives in Sept. 1835, to labor in connec- tion with the English Baptists in Orissa.- They arrived in India in Feb. 1836, and eventually formed two stations in the northern part of the province of Orissa ; one at Balasore, and the other at Jella- sore. These missionaries were the first sent out by the Freewill Baptists.^ In 1840, Mr. Bachelor and wife, and Miss Cummins, now Mrs. Phillips, were sent out to join their American brethren. Six other missionaries, male and female, have since joined the mission from this country. Two have died in the field,, and four others, in consequence of ill health, have been compelled to abandon the country and return to America, The American missionaries have now been fifteen years in Orissa, and some success has attended their labors. Twc;^ 5 104 RECOLLECTIONS churches and native Christian communi- ties have been formed. Several native converts have been baptized and added to these churches, and some of these con- verts are now engaged in preaching the gospel to their degraded countrymen. In a heathen land it means something to become a Christian. The natives who renounce caste have literally to give up all for Christ. They are considered out- casts by their friends, who turn them out of doors and persecute them with the greatest bitterness and cruelty. Their property is taken from them, and they are obliged to form a community by themselves at each missionary station, and guided by the missionary, sustain themselves as well as they can. The persecution and loss of property, attending a profession of Christianity in India, has operated as a powerful im- pediment to the progress of the gospel ; OF INDIA. 105 especially among the higher classes of the Hindoos. But notwithstanding this, many interesting instances have occurred in which converts have forsaken houses and lands for Christ's sake. One Hindoo convert, baptised by Dr. Carey, by em- bracing Christianity was deprived of property to the amount of <£800, or 84,- 000, per annum, and lived contentedly till he died upon the very small salary* of a native preacher. Dr. Sutton gave an account of a young native youth, worth ten thousand dollars, who hesitated for some time, though fully persuaded of the truth of Christian- ity. At length he came to the missiona- ry and told him he had put Christ in one end of the scale and his property in the other, and Christ weighed more than his property ; and he gave it up cheerfully to become his disciple. Thus many * Ten rupees, or five dollars, per month. 106 RECOLLEGTIONS men of caste and consideration as well as property have, in embracing the gos- pel, become the ofFscoming of all things in the opinion of their countrymen-^ persons with whom no one would hold communion or touch. It can therefore scarcely be possible to attribute their con- version to other than sincere motives* The gospel is progressing in Orissa, and a delightful change is visible, to those especially who witnessed the early struggles of the first converts. The na- tive preacher Rama Chundra thus de- scribes the contrast between the present state of the mission and its first com- mencement. " I bless God for what my eyes have seen and my ears have heard ; things which I never believed I should see. When first Gunga brother became a Christian, and next by the grace of God I was brought in, how few and fee* ble we were. Of knowledge we had OF INDIA. . 107 very little, of right conceptions how few ! All around seemed dark ; there was none but ourselves to speak to — none to bid us God speed. When we passed the door of those we knew, they pointed and said, che ! che ! fie ! " I used to have a thousand fears whe- ther I was right. I wondered what was before us — how our families would be preserved — where I should get a wife for my son — to whom I should give my daughter. Every where, from ev- ery body, we met with opposition. But God has been better to us than our fears. Here I can meet with two or three hun- dred brethren and sisters — a thing I could not have believed would ever be. We can read and pray, tell of our expe- rience and help each other. The gos- pel has brought down our pride and lev- elled our distinctions. I see our young folks growing tip to succeed us old ones. 108 RECOLLECTIONS Yea, I have heard our children preach the gospel, and seen them go forth with us to the work. I bless God for what my eyes have seen, and my ears heard." CHAPTER XL NATIVE AND CHRISTIAN SCHOOLS. - The great hope of India is the re- ligious education and early training of the youth. The missionaries early felt the importance of this great work, and therefore established native bazar schools for boys — no girls being allov/ed to at- tend them — which they superintended ; though they were obliged to employ heathen teachers. These schools they frequently visit, and give religious in- struction to the children. The gospel, catechism, and religious tracts, translated into Oriya, are daily read by the chil- OF INDIA. 109 dren, after they have learned the ele- ments of their language. The Oriya alphabet they learn by writing the let- ters upon the mud floor, with a soft kind of slate stone, which they call a curry. It is very amusing to see them wri- ting and chanting the letters at the same time. The Oriya teacher marks out the letters for them, and they go over his mark, with the curry, until they are able to form them without assistance. — Thus they proceed till they' can read and write the' alphabet, which consists of fifty letters. But this is not all. They have to learn about as many symbols as letters, and as many more combina- tions of letters, before they can learn to read. After they write well with the curry, they are taught to write with an iron pen upon the palm leaf. They are taught arithmetic, by performing their sums upon the ground with the curry. — 110 RECOLLECTIONS At the present advanced state of the mission, heathen teachers are not em- ployed; as there are native Christians enough to take the charge of these schools. Some good has been accomplished by these bazar schools, but much instruc- tion has been lost for want of cooperation at home. Therefore the missionaries felt the importance of establishing native boarding schools, that they might have the children entirely under their in- fluence. At these schools, girls as well as boys are received and taught. Dur- ing the time of a severe famine in Oris- sa, we were enabled to obtain children for this purpose. Parents would come to us, prostrating themselves before us, and beg us to take their children — liter- ally naked and starving. Many poor children were also picked up on the great road to Juggernaut, whose parents OF INDIA. Ill had perished with disease and starva- tion. Some of these had not eaten proper food for weeks. They had fed upon bugs, grashoppers, &c., and some of them had even fed upon the dead bodies on the highway ! Many of them were so far prostrated by starvation that we could not recover them, although we used the greatest pre- caution in regard to their food. Of the fifty or sixty who were received into the boarding schools in Balasore, between twenty and thirty died in a few weeks. The others we had under our care. — They made good progress in their studies, and seemed very happy in being provided with a good home. The boys, after receiving a good common school education, and much religious instruc- tion, are taught some useful trade, by which they can support themselves. — The girls are taught to sew, knit and 112 RECOLLECTIONS spin, in addition to their studies ; and then to make themselves useful by cook- ing, taking care of the house, &c. Very good success has attended the labors of the missionaries, in this de- partment. One of the first children re- ceived into our boarding school was a boy, about eight or ten years old, who came with a little sister. Though at first nearly as wild as a fox from the jungle, yet he soon became tractable- and eventually a bright and intelligent scholar. Since we left India, he has been converted, and is now a faithful and devoted native preacher of the gos- pel to his benighted countrymen. Some months since, Mr. Noyes received from him the following letter, which he trans- lated. " To the teacher of religion, Noyes Sahib, Christian Silas' loving salutation and supplication. OF INDIA. lis "Through the Lord's mercy, you came to this country of Orissa and remained here for a time. But on account of ill health you returned to your own coun« try. After this you somewhat recovered your health 5 and this hearing I was much rejoiced, and may the Lord pre^ serve his servant from all disasters. — Who knows if we ever shall meet again in this world ? but that we may meet in the future world, and from that day no more be separated, but all of us dwell in one home, doing our father's service, is my hope. May you pray for me that I may do the Lord's work until death ? For in this sinful country I was as fruit born after the proper time. The Lord of his own mercy choosing brought me out of this dreadfully dark state, and Tor this cause I will praise him. — - Through his mercy I am at this time lo^^ *iated in the church of Balasore, and 114 RECOLLECTIONS that I may do his service in cultivating his field, I ask strength from him. " Again, I have great hope that from time to time, the darkness of this coun- try will be dispelled. That the Lord will enlarge his kingdom is clear, from the fact that people are enquiring for the Lord, and many are begining to be- lieve on him. I hope you will send many more missionaries from your country, that the people may be able to hear more of the gospel. " During the past year many orphan children have coms into our school at Balasore. South of Cuttack there is a wilderness country called Goomsoor. — In that country the people keep children for sacrifice, whom they kill from time to time, and bury their flesh in their fields. Now the Company made war with them, and took many of these chil- dren, and placed them in the missiona- OF mmA. 115 ry schools. In this the mercy of God most bountifully is seen ; for the souls of these children seemed to exist for no purpose, but the Lord has saved them. " My wife, Mary, sends a loving salu- tation to you and to your mem Sahib and children. Give them my salutation, and also to your church. In kindness send me a letter, which finding I may be joy- ful. This from Silas, of Balasore." Dr. Sutton has given a very interest- ing account of a rescued Khund boy, who was sent to the mission school at Cuttack. At first he was the rnost un- promising of all the children. He was sullen in his temper, lazy and dirty in his habits, and resembled more a wild jungle dog than a human being. He was placed in school and kept under instruction a long time, without any prospect of learning anything, or being 116 RECOLLECTIONS at all benefited. After being almost given up, as a hopeless case, during a time of revival in school, he changed of a sudden. He then took to his books and learned to read very rapidly. He sur- prised all, by his attention and intelli- gence. When he came to read with the Scripture class, it was found he had by his own voluntary efforts, not only over- taken, but outrun those in advance of him. It was delightful to percieve how well he understood the word of God, and how much he enjoyed reading it. As his mind expanded, he desired to be em- ployed' in the printing office. This wish was complied with ; but that dreadful disease, the leprosy, began to appear, and he was removed to the hospital. — As the physicians found his disease in- curable, he was taken back to the mis- sion premises, and made as comfortable as he could be with that disease. Then OF INDIA. 117 his testament and hymn book were his constant companions, and his whole trust was in Christ for salvation. The night before his death, when Mr. and Mrs. Sutton visited him, they found him lying upon his cot, his bible by his side, and his hymn book open to the fol- lowing hymn, which he repeated with great joy,— *' Of all that decks the field or bower, Thou art the fairest, sweetest flower, Then blessed Jesus let not me, In thy kind heart forgotten be. Day after day, youth's joys decay. Death waits to seize his trembling prey. Then blessed Jesus let not me. In thy kind heart forgotten be." After praying with him they bade him farewell, and the next morning they found that the happy soul had been conveyed to the rest he had so long de- sired. Such are the blessed effects of missionary labor among the heathen. 1 18 RECOLLECTIONS APPENDIX. VISHNOO AND HIS INCARNATIONS. Vishnoo or Bishnoo, together with Brumha and Mahadabe, is said to have sprung from Anunta Sayan; and the ^ three are somatimes called the Hindoo trinity. Vishnoo is called the Preserver ; and for the purpose of preserving the world, the Hindoos say that he has taken upon himself successively nine incarna- tions, and is yet to take the tenth. The first incarnation was a being, half fish and half man, called Match ; the second was half man and half tor- toise, called Katch ; the third time Vish- noo appeared he had the head of a swine and the body of a man, called Baraha.; the fourth incarnation was half lion ani half man, called Nara-sing ; the fifth a dwarf, called Baman ; the sixth was the BISHNOO, OR VISHNOO. 120 RECOLLECTIONS son of a sage, called Prasuram ; the seventh was the god Ram, Rama or Rama-Chundra ; the eighth was Krish- noo, or Gopenath ; the ninth Juggernaut ; and the tenth is yet to come, with the body of a man and the head of a horse, and at- tended by a flying horse. This last they call the Kalunkee incarnation. These incarnations are represented by the following engravings — with the ex- ception of Juggernaut. — See page 31^ 1. MATCH. -KATCH. 3. BARAHA. 4. NARA-SING. 5. — BAMAN, 6. — ; PRASURAM, 10. KALUNKEE.