Rambles and Recollections of an Indian Official. William Sleeman

Rambles and Recollections of an Indian Official - William Sleeman


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for himself in the general scramble for dominion incident on the rise of the Pindhārīs and Amīr Khan,262 and the destruction of all balance of power among the great sovereigns of Central India. He came to attack our capital, which was an emporium of considerable trade and the seat of many useful manufactures, in the expectation of being able to squeeze out of us a good sum to aid him in his enterprise. While his troops blocked up every gate, fire was, by accident, set to the fence of some man's garden within. There had been no rain for six months; and everything was so much dried up that the flames spread rapidly; and, though there was no wind when they began, it soon blew a gale. The Sarīmant was then a little boy with his mother in the fortress, where she lived with his father263 and nine other relations. The flames soon extended to the fortress, and the powder- magazine blew up. The house in which they lived was burned down, and every soul, except the lieutenant [sic] himself, perished in it. His mother tried to bear him off in her arms, but fell down in her struggle to get out with him and died. His nurse, Tulsī Kurmin,264 snatched him up, and ran with him outside of the fortress to the bank of the river, where she made him over unhurt to Harirām, the Mārwārī merchant.265 He was mounted on a good horse, and, making off across the river, he carried him safely to his friends at Gaurjhāmar; but poor Tulsī the Kurmin fell down exhausted when she saw her charge safe, and died.

      'The wind appeared to blow in upon the poor devoted city from every side; and the troops of Zālim Singh, who at first prevented the people from rushing out at the gates, made off in a panic at the horrors before them. All our establishments had been driven into the city at the approach of Zālim Singh's troops; and scores of elephants, hundreds of camels, and thousands of horses and ponies perished in the flames, besides twenty-five thousand souls. Only about five thousand persons escaped out of thirty thousand, and these were reduced to beggary and wretchedness by the loss of their dearest relations and their property. At the time the flames first began to spread, an immense crowd of people had assembled under the fortress on the bank of the Sonār river to see the widow of a soldier burn herself. Her husband had been shot by one of Zālim Singh's soldiers in the morning; and before midday she was by the side of his body on the funeral pile. People, as usual, begged her to tell them what would happen, and she replied, "The city will know in less than four hours"; in less than four hours the whole city had been reduced to ashes; and we all concluded that, since the event was so clearly foretold, it must have been decreed by God.'266

      'No doubt it was,' said Sarīmant; 'how could it otherwise happen? Do not all events depend upon His will? Had it not been His will to save me, how could poor Tulsī the Kurmin have carried me upon her shoulders through such a scene as this, when every other member of our family perished?'

      'No doubt', said Rām Chand, 'all these things are brought about by the will of God, and it is not for us to ask why.'267

      I have heard this event described by many other people, and I believe the account of the old pundit to be a very fair one.

      One day, in October 1833, the horse of the district surgeon, Doctor Spry, as he was mounting him, reared, fell back with his head upon a stone, and died upon the spot. The doctor was not much hurt, and the little Sarīmant called a few days after, and offered his congratulations upon his narrow escape. The cause of so quiet a horse rearing at this time, when he had never been known to do so before, was discussed; and he said that there could be no doubt that the horse, or the doctor himself, must have seen some unlucky face before he mounted that morning—that he had been in many places in his life, but in none where a man was liable to see so many ugly or unfortunate faces; and, for his part, he never left his house till an hour after sunrise, lest he should encounter them.268

      Many natives were present, and every one seemed to consider the Sarīmant's explanation of the cause quite satisfactory and philosophical. Some days after, Spry was going down to sleep in the bungalow where the accident happened. His native assistant and all his servants came and prayed that he would not attempt to sleep in the bungalow, as they were sure the horse must have been frightened by a ghost, and quoted several instances of ghosts appearing to people there. He, however, slept in the bungalow, and, to their great astonishment, saw no ghost and suffered no evil.269

      CHAPTER 22

Interview with the Rājā who marries the Stone to the Shrub—Order of the Moon and the Fish

      On the 8th,270 after a march of twelve miles, we readied Tehrī, the present capital of the Rājā of Orchhā.271 Our road lay over an undulating surface of soil composed of the detritus of the syenitic rock, and poor, both from its quality and want of depth. About three miles from our last territory we entered the boundary of the Orchhā Rājā's territory, at the village of Aslōn, which has a very pretty little fortified castle, built upon ground slightly elevated in the midst of an open grass plain.

      This, and all the villages we have lately passed, are built upon the bare back of the syenitic rock, which seems to rise to the surface in large but gentle swells, like the broad waves of the ocean in a calm after a storm. A great difference appeared to me to be observable between the minds and manners of the people among whom we were now travelling, and those of the people of the Sāgar and Nerbudda territories. They seemed here to want the urbanity and intelligence we find among our subjects in the latter quarters.

      The apparent stupidity of the people when questioned upon points the most interesting to them, regarding their history, their agriculture, their tanks, and temples, was most provoking; and their manners seemed to me more rude and clownish than those of people in any other part of India I had travelled over. I asked my little friend the Sarīmant, who rode with me, what he thought of this.

      'I think', said he, 'that it arises from the harsh character of the government under which they live; it makes every man wish to appear a fool, in order that he may be thought a beggar and not worth the plundering.'

      'It strikes me, my friend Sarīmant, that their government has made them in reality the beggars and the fools that they appear to be.'

      'God only knows', said Sarīmant; 'certain it is that they are neither in mind nor in manners what the people of our districts are.'

      The Rājā had no notice of our approach till intimation of it reached him at Ludhaura, the day before we came in. He was there resting, and dismissing the people after the ceremonies of the marriage between the Salagrām and the Tulasī. Ludhaura is twenty-seven miles north-west of Tehrī, on the opposite side from that on which I was approaching. He sent off two men on camels with a 'kharītā' (letter),272 requesting that I would let him know my movements, and arrange a meeting in a manner that might prevent his appearing wanting in respect and hospitality; that is, in plain terms, which he was too polite to use, that I would consent to remain one stage from his capital, till he could return and meet me half-way, with all due pomp and ceremony. These men reached me at Bamhaurī,273 a distance of thirty-nine miles, in the evening, and I sent back a kharītā, which reached him by relays of camels before midnight. He set out for his capital to receive me, and, as I would not wait to be met half-way in due form, he reached his palace, and we reached our tents at the same time, under a salute from his two brass field-pieces.

      We halted at Tehrī on the 9th, and about eleven o'clock the Rājā came to pay his visit of congratulation, with a magnificent cortège of elephants, camels, and horses, all mounted and splendidly caparisoned, and the noise of his band was deafening. I had had both my tents pitched, and one of them handsomely fitted up, as it always is, for occasions of ceremony like the present. He came to within twenty paces of the door on his elephant, and from its back, as it sat down, he entered his splendid litter, without alighting on the ground.274 In this vehicle he was brought to my tent


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<p>262</p>

Amīr Khān, a leader of predatory horse, has been justly described as 'one of the most atrocious villains that India ever produced'. He first came into notice in 1804, as an officer in Holkar's service, and in the following year opposed Lord Lake at Bharatpur. A treaty made with him in 1817 put an end to his activity. The Pindhārīs were organized bands of mounted robbers, who desolated Northern and Central India during the period of anarchy which followed the dissolution of the Moghal empire. They were associated with the Marāthās in the war which terminated with the capture of Asīrgarh in April 1819. In the same year the Pindhārī forces ceased to exist as a distinct and recognized, body.

My father was an Afghān, and came from Kandahar:He rode with Nawāb Amir Khan in the old Marāthā war:From the Dekhan to the Himalay, five hundred of one clan,They asked no leave of prince or chief as they swept thro' Hindusthan.

(Sir A. Lyall, 'The Old Pindaree'; in Verses written in India, London, 1889).

<p>263</p>

Named Govind Rāo. The proper name of the Sarīmant was Rāmchand Rāo (C.P. Gazetteer, 1870).

<p>264</p>

Kurmin is the feminine of Kurmī, the name of a widely spread and most industrious agricultural caste, closely connected, at least in Bundēlkhand, with the similar Lodhī caste.

<p>265</p>

Mārwār, or Jodhpur, is one of the leading states in Rājputāna. It supplies the rest of India with many of the keenest merchants and bankers.

<p>266</p>

See ante, Chapter 4, note 6, for remarks on the supposed prophetic gifts of satī women.

<p>267</p>

Such feelings of resignation to the Divine will, or fate, are common alike to Hindoos and Musalmāns.

<p>268</p>

'One of a wife's duties should be to keep all bad omens out of her husband's way, or manage to make him look at something lucky in the early morning. . . . Different lists of inauspicious objects are given, which, if looked upon in the early morning, might cause disaster' (M. Williams, Religious Thought and Life in India, p. 397).

<p>269</p>

Dr. Spry died in 1842, and his estate was administered by the author. The doctor's works are described ante, Chapter 14, note 16.

<p>270</p>

December, 1835.

<p>271</p>

The State of Orchhā, also known as Tehrī or Tīkamgarh, situated to the south of the Jhānsī district, is the oldest and the highest in rank of the Bundela principalities. The town of Tehrī is seventy-two miles north- west of Sāgar. The town of Orchhā, founded in A.D. 1531, is 131 miles north of Sāgar, and about forty miles from Tehrī. Tīkamgarh is the fort of Tehrī.

<p>272</p>

A kharītā is a letter enclosed in a bag of rich brocade, contained in another of fine muslin. The mouth is tied with a string of silk, to which hangs suspended the great seal, which is a flat round mass of sealing-wax, with the seal impressed on each side of it. This is the kind of letter which passes between natives of great rank in India, and between them and the public functionaries of Government. [W. H. S.]

<p>273</p>

Ante, Chapter 19, after note [15].

<p>274</p>

The Rājā's unwillingness to touch the ground is an example of a very widespread and primitive belief. 'Two of those rules or taboos by which . . . the life of divine kings or priests is regulated. The first is . . . that the divine personage may not touch the ground with his foot.' This prohibition applies to the Mikado of Japan and many other sacred personages. 'The second rule is that the sun may not shine upon the sacred person.' This second rule explains the use of the umbrella as a royal appendage in India and Burma. (Frazer, The Golden Bough, 1st ed., vol. ii, pp. 224, 225.)