INDIA. PART II. ciful and contradictory fable, which is only of im- HISTORY OF portance from its allusions to human sacrifices, and especially from its allusions to the cannibal orgies of certain Saniases. This branch of the subject will be further noticed in treating of the religion of the Hindús. It is, however, worthy of remark that the Possible identiDaityas are said to have fled to the islands of the Daityas with sea; a circumstance which seems to identify them in the present case with the Buddhists; to whom the Brahmanical compilers would have been led by the virulence of religious hate to attribute any vile custom. fication of the the Buddhists. of the national mythical Munnipore. sion of the The legend of Arjuna's adventures in Munnipore Brahmanizing is perhaps the most interesting of any, from the light epics illustrated by Arjuna's which it throws upon the Brahmanizing of the na-adventures in tional epic by the later compilers, to which allusion has so frequently been made. Munnipore is a barbarous country between Bengal and Burmah. The Modern converpeople are at present in a transition state. They are from serpentNágas, or worshippers of serpents, under process of worship to Hinconversion to Hinduism; a process which is going on to a very large extent amongst the aboriginal races generally throughout India. No traces, however, of this process can be discovered before the beginning of the last century, when it appears to have been commenced by a Mahunt of Sylhet. Indeed, many of the present generation of Munniporees can remember when it was usual in most families for half the members to profess Hinduism, and be called "clean; " whilst the other half followed their old Nága customs, and were called "unclean." That Hindúism is of Late origin of late origin in Munnipore is also proved by the evi- proved by the dence of language. The connection between Bráh- guage. manism and the Sanskrit language appears to have the conversion evidence of lan INDIA. PART II. HISTORY OF been always very intimate; and the languages of the Bráhmanized populations of India seem to have been more or less derived from the Sanskrit, or, at any rate, to have borrowed Sanskrit words and forms. But neither the language of Munnipore, nor that of the races eastward of the Munnipore valley, appear to have any connection whatever, with that of Sanskrit. Brahmanical description of Munnipore. The Raja. The Minister. The people. The descriptions, however, of the Raj and Raja of Munnipore, as it appears in the Mahá Bhárata, are exaggerations of the Brahmanical idea of perfection. The Raja was unequalled for valour, very wise, and a model of chastity. The Minister administered affairs so skilfully that the country was well peopled, and not a measure of land was uncultivated. Moreover, he was very brave, and never gave bad counsel to the Raja. The people of the Raj always told the truth; the women obeyed their husbands; the Bráhmans were wise and devout, and studied the Vedas; the soldiers were strong and brave; and the SanPalace and city. skrit language was spoken throughout the Raj. The golden walls of the palace, the silver walls of the city, and the exhaustless treasures of the Raja, are mere creations of the imagination; but the reference to fire-works, and especially to fire weapons placed in waggons, which were bound together by chains, seems to indicate the use of artillery, and this reference is of some importance, as the original myth appears to have originated at a period not later than the eleventh century." Reference to artillery. Poetical imagination mani fested in the descriptions. 9918 The scenes which are described in connection with the carrying away of the horse, the meeting 18 See foot-note further on. INDIA. PART II. scription of the between the Raja and his father Arjuna, and the HISTORY OF descent to the city of Serpents, indicate a poetical imagination of a high order. The picture of the Wonderful deCouncil hall is a marvellous work of painting; and Council hall. it is presented, not in the glare of sunlight, but in the darkness of the night illuminated by a countless number of sandal-wood torches. The pillars, the walls, and the pavement are of pure gold, radiant with figures of birds and fishes composed of manycoloured gems. The Raja is seated on his throne, surrounded by his Chieftains, and before each one is placed a jewelled vase of perfumes. Presently Entrance of the the mysterious horse is led into the hall before the whole assembly, with a golden plate upon his forehead, and a string of pearls hanging round his mane. The Minister reads the inscription on the golden plate, challenging the Raja to battle. The Raja Surprise of the suddenly discovers that his own father is the guardian of the horse; and that he must not only restore the horse, but tender the most abject submission to his newly-found father. horse. Raja. cession of the Raja and his mans, maidens, girls. The scene now changes. A procession is formed The grand proin accordance with Hindú ideas of pomp and gran- Ministers, deur. There is the Raja surrounded by his Minis- soldiers, Brahters and Chieftains, all arrayed in gorgeous attire, and dancingThere are the soldiers in their parade dresses; the Bráhmans, holy, devout, and learned; the beautiful and accomplished maidens, some in splendid chariots, some mounted on richly-caparisoned elephants, whilst others are walking on foot or proceeding in gay palanquins. There too are the girls with their boxes of perfumes; the tradesmen and artisans with samples of their wares; and the frail but attractive Extraordinary bands of singing and dancing women. Then follows tween the Raja meeting be and Arjuna INDIA. PART II. Death of Sensational descent into pents. of the Serpent as a guardian deity. HISTORY OF the meeting between the son and the father. The Raja manifests his filial respect by wiping the shoes of Arjuna with his long hair; upon which Arjuna strikes him to the earth, and accuses him of being a coward and the son of a herdsman. Next follows the mythical battle in which Arjuna is slain; and the palace rings with the screams of his wife Chitrángadá, who calls for a funeral pile that she may be burned with the body of her slaughtered husband. Lastly, the descent into the subterranean the city of Ser- regions, and conquest of the city of Serpents, create a sensational thrill in a Hindú audience, which few who have not resided in India will be able to apHindu worship prehend. Ages of Brahmanism have failed to crush out the old primitive worship of the serpent, as the mysterious deity of the regions below. To many he is the guardian deity of the household, to be propitiated with mantras and offerings of food; and, according to the popular belief, it is the great Raja of Serpents, the mighty Sesha-nága, who supports the universe upon his head. But still the Hindú imagination calls up exaggerated visions of the terrible serpent-gods, whose irresistible coils and venomed fangs are deadly to all save the all-powerful charmer; whose gleaming coats are radiant with a thousand dyes, and whose wrathful hoods are sparkling with countless gems; whose city in the under world is as brilliant as a mine of jewels, and who dwell there in endless numbers, with wives of unearthly beauty, and children as fascinating and as terrible as themselves. Exaggerated ideas of a city of cobras. The religious ideas connected with the old worship of serpents may be reserved for discussion hereafter; :; but still it may be remarked how admirably the present myth is adapted to wean a barbarous people INDIA. PART II. the mythic de Munniporees. from so low a form of worship, and to lead them to HISTORY OF adopt the gods of the Brahmans. Not a single idea is expressed which could wound the prejudice of the Adaptation of serpent worshipper. The power of the Serpents is tails to the duly acknowledged, and their city is described with a marvellous power of fancy. But the Serpent Raja himself acknowledges the superiority of Krishna ; and the city of the Serpents is conquered by the son of Arjuna. The result has been that notwithstanding the late advent of Bráhmanism, the myth of the sacrificial horse has taken a powerful hold upon the minds of the rude and half-savage Munniporees. The spot where the horse is said to have entered the Munnipore valley is still pointed out, and goes by the name of Sagon-mang, or "horse-lost; " the spot where he was caught is still called Sagon-pul, or "horse-stopped;" and the part of the palace enclosure into which he is said to have been led is still called Sagon-keephum, or "horse-tying place.” The cavity down which the descent was made in search of the jewel is still to be seen; and there in that cavity is said to reside the Serpent ancestor of the Rajas of Munnipore, and over it is still placed the throne of the reigning Raja.19 Locale of the pointed out by adventures of the horse still the Muniporees. tures of the The later adventures of the horse are of very Later adven minor importance. They are mere extravagances horse connected 19 For many particulars in the foregoing observations, I am indebted to Colonel MacCulloch, the present Political Agent at Munnipore. It is somewhat curious that the mythical account of Arjuna's adventures in Munnipore should have been composed many centuries before the actual introduction of Brahmanism into the country. Yet such would appear to be the case, for the myth is referred to in the Vishnu Purána, which seems to have been composed in the eleventh century; whilst the evidence of Colonel MacCulloch is indisputable as regards the absence of all traces of Brahmanism prior to the eighteenth century. (See Wilson's Introduction to the Vishnu Purána.) From the allusion to the Chandels it would seem that the myth was composed in the North-Western Provinces, where the Chandels are to be found. See ante, p. 404, note. |