admiration and to get alms. Some also go about with a small double drum, shaped like a large hourglass, which is sounded very rapidly by a quick turn of the wrist bringing a hard knotted cord to bear upon the parchment at both ends; these perhaps also add to their accomplishments by barking like a dog. Numberless, indeed, are the devices of the lazy rogues to get a comfortable livelihood without hard labour. The indiscriminate giving of alms is an outgrowth of the religious system which enjoins giving for the mere asking, and that to one and all, whether orthodox or heterodox. This is also carried to such an extreme that not only is it meritorious to feed animals of various kinds, but also even ants, to which a handful of broken grain will be cast. Gifts must be made by each housekeeper, as far as he has ability, to religious mendicants, though heterodox; and a just portion must be reserved, without inconvenience to his family, for all sentient beings, animal and vegetable. (Manu, iv. 32.) Connected with the subject of mendicity is that of Satrams or Choultries, and also sheds erected in the hot season for the giving of water, or butter-milk, or the like, to the poor and thirsty wayfarer. There is no town, and scarcely any large village, which has not some kind of Satram, be it ever so humble a building, that has been erected by charity-sometimes by an individual, and sometimes by a group of persons, or perhaps a whole village-to accommodate travellers. In a country where there are no inns, or hotels, as in Europe, these form an excellent substitute; and considering the habits of the natives, they are more suitable than anything European could be. So useful indeed are these places, that Government, and public bodies. like Municipalities, sometimes either build them themselves, or assist by grants in the building of them. These Satrams are of two kinds, those which are merely for lodging, leaving the visitors to provide for themselves; and those which, in addition to lodging, provide food gratis to the needy traveller. It is this which brings the Satrams within the subject of mendicity. Many of these institutions have endowments of lands attached to them, which, in some cases, afford a large income. A large choultry may have different divisions for different castes; whilst others may be only for one particular caste. It is only poor travellers who will receive their food gratis; the well-to-do will provide for themselves, though they gladly make use of the accommodation provided. It is considered very meritorious to build or endow a Satram, and there are passages in Hindu sacred books which enjoin this form of charity. The following is a quotation from the Sheshadharmam of the Mahabharata, which bears on this subject 1. देशे ग्रामे पुरे मार्गे तद्दानात्पुण्यमाप्नोति यावच्चंद्र दिवाकरम् || 2. नान्नोदकसमं दानम् सर्वेषां तृप्तिकारणम् । मिह लोके परत्र च ॥ (1) In a country, village, town, or public way. As long as the sun and moon endure. (2) There is no gift like unto water, and rice, Those who give these will obtain merit, Allusion may be made to the various occasions upon which articles of food are distributed gratuitously, to Brahmins, or others, as the case may be. Notice has been taken of this in the chapters on marriages, and funerals, and ceremonies for the dead. Upon these and various other occasions, some of which have been noticed in these pages, food is distributed to Brahmins, and to the poor, according to the ability of the giver. It is these things which cause such occasions as marriages and funerals to be so great a source of debt, with all its kindred troubles; custom, however, and the rules of religion are so strong that few if any dare to disregard them. There is perhaps no need to dwell upon the ordinary street beggars, of whom there are so many to be met with in this country as in other lands. In England, the laws are severe upon the ordinary beggar, and mendicity, in the form in which we see it in India, is there suppressed by the strong hand of the law. That being the case, Government takes care that public institutions are provided for the relief of the really indigent; and this provision is met by a regular tax upon the community. It is not that the English are a less charitably disposed people than the Hindus; but they are also a practical people, and care is taken, as far as possible, that charity shall not flow in unworthy channels. Doubtless in the West, as in the East, there is a good deal of imposition on the good feelings of the charitable; but such evils are there steadily suppressed, both by the law of the land and also by public opinion. It would be impossible to legislate against mendicity in India, in the present condition of the country; nor would it be wise, or beneficial to attempt to do so, until something could be devised to better meet the wants of the truly indigent and helpless, of whom there are large numbers up and down the land. It is the abuse of charity that we deprecate and not charity itself. In these chapters we have dealt chiefly with those forms of mendicity which are an outcome of, and are fostered by the Hindu religion. Not that anything approaching to an exhaustive list has been given of the religious mendicants to be met with; those described are only samples of a variety whose name is legion. Nothing has been said of what may be called the forbidding, and even disgusting side of the question, details of which are found in the writings of Ward and others. Such things may, even now, be seen by those who care to enquire or to look for them; where idle vagabonds, by the most disgusting means, practically force people to supply them with what they ask for. If a proper computation could be made, it would, I believe, show that a very large section of the people live directly or indirectly, upon so-called charity; and considering that the Hindus are, as a people, comparatively poor, this must be a heavy tax upon the industrious portion of the community. This is not the only evil caused by such widespread mendicity, for its effects upon the morals of the mendicants themselves, as well as public manners generally, cannot but be most deplorable. Indolent habits are ever the parents of general evils, and the results of such a state of things as has here been described, must have a very evil effect upon the moral and physical welfare of a people. Charity in itself is a grace that, in its true and righteous exercise, not only confers benefits, but brings a reflex good. This cannot, however, be said of mere giving, as such, apart from the worthiness either of the object or the motives impelling the giver. The giving, merely with a desire of obtaining merit for oneself, or to receive a quid pro quo in the shape of pardon for sin, or a better position in a future birth, lacks the very essence of true charity, which is the doing of good for the sake of doing good. It must not, however, be inferred, that many Hindus are not truly charitable, in the best sense of the word; for true benevolence is not confined within any bounds, national or religious; but I do distinctly say that, as far as reading and observation enable me to form an opinion on the matter, the teaching and practice of Hinduism, as regards charity, is not in accordance with the spirit of true beneficence, properly so-called. How different it is from the teaching of Christianity the following quotations show: As we have opportunity, let us do good unto all men, especially unto them who are of the household of faith. (Gal. vi. 10.) For we hear there are some which walk amongst you disorderly, working not at all, but are busy bodies. Now them that are such we command and exhort by our Lord Jesus Christ, that with quietness they work and eat their own bread. (2 Thess. iii. 11-12.) Let him labour working with his hands the thing which is good, that he may have to give to him that needeth. (Eph.. yi. 28.) |