Poor man--he had _four thousand_ women shut up in his Zenana. That included his father's wives and women servants as well as his own. Every woman who becomes his wife begins with a monthly pension of 35 rupees, which can, of course, be increased by his favour. There was a story going when we were at Hyderabad that the women had, shortly before, inveigled the Nizam into the depths of the Zenana and given him a good flogging! No doubt strange things may happen in remote apartments where no male except eunuchs may enter. The present Nizam is, I believe, an enlightened and loyal ruler.

The City of Hyderabad was about eight miles in circ.u.mference, and as a quarter was occupied by the Nizam's palatial buildings there was room and to spare both for ladies and Court officials. The Nizam is of course semi-independent, but the British Government exercises the ultimate control. Fortunately, though the Nizam did not shine intellectually, he had some very intelligent Ministers, notably Sir Salar Jung, who exercised the chief control, and the very enlightened Director of Education, Syed Hossain Bilgrami, who with his brother Seyd Ali had originally come from Bengal and contrived to establish an intellectual standard distinctly superior to that of many Native States. Amongst other things Syed Hossain had set up a Zenana School for "purdah" girls of the upper cla.s.ses, which was at that time quite a new experiment in India.

When we saw it the head mistress was a Mrs. Littledale, a Christian Hindu lady married to an Englishman. The main idea was that the young ladies should be sufficiently educated to be real companions to the men whom they were ultimately to marry. One of the pupils on the occasion of our visit was a cousin of the Bilgramis engaged to one of Syed Hossain's sons. The young man in question was then at Oxford, and understood to be anxious for the education of his lady-love. The whole question of the higher education of Indian women, particularly of those of the upper cla.s.ses, bristles with difficulties. It has much advanced in the thirty-three years which have elapsed since our first visit to Hyderabad, but the problems have not yet been by any means completely solved. If young women are educated up to anything like a European standard they can hardly fail to be discontented with continuous seclusion. On the other hand, if they are allowed to come out of purdah and to mix freely with others of both s.e.xes they will be looked down upon by large sections of the community, and in many cases, particularly among the ruling families, it will be difficult to arrange suitable marriages for them. One sometimes wonders whether such complete freedom as prevails in Western and Northern lands has been altogether beneficial to their women, and the climate of India might make unrestrained intercourse even more difficult. However, Pa.r.s.ee women are not secluded, nor are the women of the quite low Indian castes.

[Sidenote: PURDAH LADIES]

As far as I could make out, opinions differed among the ladies themselves as to whether they should or should not prefer to come out of purdah. Some certainly considered that for husbands to allow it would be to show that they did not properly value their wives. For instance, the Nizam's aide-de-camp Ali Bey, a very active, intelligent soldier, told us that he would not at all mind his wife seeing men or going about, but that she would not wish it. On one occasion when the fort at Secunderabad was brilliantly illuminated with electric lights for some festivity he offered to drive her out late, when the people had gone, to see the effect, but she declined. On the other hand, when we dined with the Financial Secretary Mehdi Ali, and the ladies went afterwards into an inner drawing-room to see Mrs. Mehdi Ali, she rather pathetically said to me in perfect English: "I cannot go to call upon you, Lady Jersey. I am not a woman, but a bird in a cage." It seemed rather absurd that she should be secluded, for she was evidently highly educated, and I understood read French as well as English. Her costume was somewhat interesting. Most of the Moslem ladies wore trousers and were enveloped in a sari. Mrs. Mehdi Ali had a gorgeous brocade garment specially designed by Howell & James, which at a casual glance looked like an ordinary gown but somehow embraced a "divided skirt."

I had an amusing breakfast with the sisters of Sir Salar Jung and his brother the Munir-ul-Mulk. We had dined the previous evening at a gorgeous banquet with the brothers, and the ladies of the party, including Lady Galway, Mrs. Howell, and five others, were invited for eleven o'clock the following morning to the Zenana in the same Palace. Of course brothers may be present with their sisters. With a truly Oriental disregard of time the Munir appeared about 11.25, the ladies still later. The Munir was attired in an azure blue coat embroidered with silver. The materials of the most gorgeous men's coats were imported from Paris--and their fezes chiefly came from Lincoln & Bennett's in London.

As for the ladies, they generally wore stockings and over them long drawers or breeches, fitting tightly to the lower part of the leg and very full above. They had jackets and voluminous scarves called "chuddars." I believe the breeches were sewn on! One of the sisters wore yellow as a prevailing colour, and had bare arms and feet. The other had a magnificent gold embroidered crimson velvet jacket, a green chuddar, and pink stockings. These ladies were both married, but the husband of one was in a lunatic asylum. There was also present a female cousin, but she, being a widow, was all in white and wore no jewels except one or two armlets.

[Sidenote: BREAKFAST IN A ZENANA]

Our breakfast was spread on a long table under the colonnade where we had dined the previous night. We had then sat on chairs at a regular dining-table, but this was only raised a few inches from the ground and we sat on the floor, which was covered with a white cloth. The table was thickly covered with piled-up dishes containing princ.i.p.ally all kinds of curry and rice cooked in different ways. Water was the main drink, but anyone who liked could ask for coffee. Everyone had plates, and the Englishwomen were provided with spoons and forks, but the Indian ladies ate (very tidily) with their fingers, over which attendants poured water after breakfast. The two sisters (half-sisters really) sat side by side, and laughed and chattered incessantly. Miss White, a lady doctor who was present, interpreted anything they had to say, but they were just merry, talkative children with no real interest in anything beyond their clothes, food, and jewels. Miss White said that they knew, and taught their children, nothing. I should say that they were the most ignorant of all the native ladies whom I have met in India, but certainly not the least happy, and apparently quite contented.

CHAPTER VIII

MADRAS, CALCUTTA, AND BENARES

From Hyderabad we went to Madras to fulfil our promise of paying a visit to Mr. Bourke, who had now become Lord Connemara. We stayed there for over three weeks and became much interested in the Presidency. Being rather remote from the usual routes of visitors it is perhaps less known, and has been called the "Benighted Presidency," but many of the natives are exceptionally intelligent, and there appears to be more opportunity than in some other parts of India of seeing the Hindu faith in working order and less affected than elsewhere by the influence of the Mohammedan conquerors. Lord Connemara's Private Secretary, Mr. Rees (afterwards Sir John Rees, so sadly killed by falling from a train) was very kind in securing two Brahmins of different varieties of the Hindu faith to come and talk to me and explain their views--both spoke excellent English. One was a Munshi who belonged to the "Advaita" sect, which holds that everything is part of the Divinity; the other--an ascetic--held a refined form of what is called the "Sankhya" philosophy, which presupposes eternal matter with which the Eternal Mind unites itself. After all, such fine drawn distinctions are quite congenial to the spirit of the early Gnostics, the Schoolmen of the Middle Ages, and even to Christians of to-day who are ready to start fresh communities from differences on tenets which seem to the ordinary mind without practical bearing on the Two Great Commandments.

[Sidenote: BRAHMIN PHILOSOPHERS]

To return to my Brahmin friends. Both those here mentioned and others to whom I have spoken claim a faith certainly different from the vast ma.s.s of the Indian peoples. They claim to believe in One G.o.d, and say that all proceed from Him and that all effort should be directed to reabsorption into Him. Good acts tend to this result by the gradual purification in successive incarnations of "Karma," which may perhaps be described as the residuum of unconquered pa.s.sions and unexpiated sins after death. When the Munshi was explaining this theory of upward progress Mr. Rees asked him what happened to devil-worshippers and such like out-caste races. "They go to h.e.l.l," was the prompt reply. Observing my look of surprise, Ramiah hastened to add, "Oh, we have plenty of h.e.l.ls, twenty, thirty, forty"--evidently thinking that I was astounded not at the sweeping perdition of his countrymen, but at the probably overcrowded condition of the infernal regions.

Shiva, Vishnu, and the other G.o.ds and G.o.ddesses adored by the populace were regarded by the illuminati as embodiments of various divine attributes, or incarnations to reveal the divine will and to deliver men from evil. There seemed no unwillingness to accept Christ in some such way as this. As one said to me, "I do not know His history as well as I know my own sacred books, but if what is told of Him is true, I believe that he must have been a saint, if not a Divine Incarnation." Another thought that each race had its own revelation. "We," he said, "have Krishna, you have Christ. You say that your Christ was crucified--our Krishna was shot."

To an inquiry why if their own faith was so elevated they left the ma.s.ses to idol-worship I had the crushing reply: "Ignorant people and _females_ cannot at once comprehend the universal presence. We teach them first that G.o.d is in the image--so He is, for He is everywhere--and from that we go on to explain that He pervades the universe." I asked my ascetic friend, Parthasaradi, whether in that case they might find the deity in the leg of a table--to which he retorted with Tyndall's views about the mutability of atoms, from which he deduced that being everywhere He was certainly also in the leg of the table--and he cited Roman Catholic teaching on his side as justifying idol-worship. Parthasaradi had a marvellous store of quotations from Tyndall, Leibnitz, Matthew Arnold, and others at his fingers' ends. He kindly said that if I were as good as my creed he would be satisfied, and hoped that I would be content if he were as good as his.

He had catechised Mr. Rees about me before he would condescend to talk to me, as he did not think that "European females" were generally sufficiently interested in Hindu religion to make them worthy of his expositions. He had been a Vakil of the High Court, but had given up his position to embrace an ascetic life, and had devoted his property to founding a library, only reserving enough for himself and his wife to live upon. His wife had become a sort of nun. He was a curious-looking man with long s.h.a.ggy black hair and very white teeth--rather handsome. His costume consisted of a cotton dhoti (cloth) of doubtful whiteness wrapped round his legs and a green shawl twisted about his body. There is no doubt that he was very earnest in his faith in the Almighty, and I was really touched by his appeal one day to Mr. Rees, who chanced to be present at a visit which he paid me. Mr. Rees told him that he was so eloquent that he almost converted him to the need for greater religion. Whereupon said the ascetic, with evident emotion: "Why don't you come at once? You need not wait for an invitation as to a _Governor's breakfast_." He spoke just like a member of the Salvation Army, and I am sure with an equally genuine feeling. It would be absurd to generalise from a superficial acquaintance with India, but it seemed to me from conversation with these and other educated Indians that, while quite willing to accept the high Christian morality and also to profit from the education in Christian schools, working out a man's own salvation appealed to them more than the doctrine of Atonement.

[Sidenote: FAITH OF EDUCATED HINDUS]

The Dewan Rao Behadur Kanta Chunder, a highly intelligent man whom we met later on at Jeypore, allowed that the Atonement was his stumbling-block.

He had been educated in a Mission School and had a great respect and affection for the Princ.i.p.al, but he was not a professing Christian. He said that he believed in one G.o.d, but was obliged to continue Shiva-worship to please his mother. I hope that he received the same dispensation as Naaman! He further said that he believed in the transmigration of souls, but thought that all spirits would ultimately return to the Great Spirit whence they came.

I asked this Dewan about a point on which I was curious--namely, whether as a child, before he came under Mission influence, his Hindu faith had a practical influence on his daily conduct. "Oh, yes," he said; "if I did anything wrong I was quite frightened of the images of the G.o.ds in the house"--so I suppose they have a real effect, but no one seemed to think that anything made the native Indian truthful! However, it is to be feared that with the majority even of Christians truth is not a primary virtue.

To return to Madras and our adventures there. I do not attempt descriptions of the cities or scenery which we visited. Much as we enjoyed such sights, they are fully described in guide books, and I keep to our personal experiences. The length of our visit to Madras was partly due to unfortunate circ.u.mstances which it is unnecessary to detail at length, though they have since in broad outline become public property. Briefly, shortly after our arrival Lady Connemara, who had been staying at Ootacamund, arrived at Government House accompanied by the doctor and one of the staff. The following day she migrated to an hotel just as a large dinner-party was arriving, and we had to conceal her absence on plea of indisposition.

After several days' absence and much negotiation she consented to return--but Lord Connemara implored us to remain while she was away, and even after she came back, to help him look after his guests, particularly some who came to stay in the house. We were rather amused, when later on we visited the Prendergasts at Baroda, to discover that Sir Harry Prendergast and his daughters, who had stayed at Government House in the midst of the trouble, had never discovered that Lady Connemara was not there, but thought that she was ill in her own rooms all the time! I cannot help thinking that some of us must have been rather like the policeman before the magistrate of whom the cabman said "I won't go for to say that the gentleman is telling a lie, but he handles the truth rather carelessly." I fear that we must have handled the truth rather carelessly.

Fortunately the native servants could not speak English, and the better cla.s.s natives in the city behaved extraordinarily well in wishing to keep things quiet as far as possible. Anyhow, Lady Connemara came back for a time, and ultimately--some time in the following year, I think--returned to England. The end, as is well known, was a divorce. She married the doctor, and Lord Connemara a rich widow--a Mrs. Coleman. They are all dead now and the causes of dispute do not matter; they may be summed up with the old formula, "Faults on both sides."

The delay was rather tiresome for us, as we had planned to get to Calcutta well before Christmas, but on the other hand it enabled us to see a good deal that we could not have done in the short time which we had originally destined to the Presidency, and Lord Connemara and his staff did everything for our entertainment.

[Sidenote: THEOSOPHISTS AT ADYAR]

Among other excursions we had an amusing visit to our ship acquaintance, Colonel Olcott, at the headquarters, or Library, of the Theosophical Society at Adyar. Adyar is a pretty place, and there are nice shady drives near it with banyan, tamarind, and other trees. As we approached we saw a large bungalow on the top of a small hill, and noticed a number of people seated in the verandah. It was evident that they saw us from their elevation, but it did not seem to have struck them that we could also see them from below. When we arrived at the door everyone had disappeared except Colonel Olcott, who was seated in an att.i.tude of abstraction, but jumped up holding out his hands and expressing great pleasure at our visit.

We were taken into a long hall, hung round with the shields of the various theosophical Lodges in India and elsewhere. There were several rooms, and as we were shown into them the people whom we had seen on the verandah were either "discovered" or "entered" like actors on a stage, and duly introduced: "A Russian Countess"--the "Countess of Jersey"; "a j.a.panese n.o.bleman"--the "Earl of Jersey." We were shown the doors of Kathiawar wood rather well carved, and beyond there was a kind of Sanctuary with two large paintings of Mahatmas behind doors like those of a Roman Catholic altarpiece. I believe that it was behind those doors that Madame Blavatsky was supposed to have performed a miracle with broken tea-cups, but I am not clear as to details and Colonel Olcott was too cute to attempt to foist the story upon us. What he did tell us was that the artist Schmiechen painted the Mahatmas without having seen them, implying some kind of inspiration. We happened to know Schmiechen, as he had painted several of our family, so when we were back in England I remarked that I had seen the pictures which he had painted without having seen the subjects. "Yes," said he, "but I had very good photographs of them!"

Olcott told us that he intended to have portraits of the Founders of all religions in this Sanctuary, but so far the only companion of the Mahatmas was a photograph of Paracelsus. He, however, produced another photograph from somewhere and bade me prepare to respect a bishop. The bishop proved to be black! Poor Olcott! He made another attempt to convert me while at Madras by lending me copies of a rather colourless magazine--always a.s.suring me that his Society was in no sense anti-Christian. When he called to see the effect which this publication had had upon me I remarked that I had read not only the magazine, but its advertis.e.m.e.nts, which advertised distinctly anti-Christian books. He turned the colour of beetroot, for he had never thought of the advertis.e.m.e.nts.

[Sidenote: THE RANEES OF TRAVANCORE]

While we were at Madras the then Maharajah of Travancore was invested with the insignia of the Grand Cross of the Star of India. He was a gorgeous figure wearing over a long coat of cloth-of-gold with small green spangles the pale-blue satin cloak of the Order, which cost him two thousand rupees at Calcutta. His white turban was adorned with beautiful emeralds. The right of succession in Travancore is peculiar, being transmitted to males through females. As there were no directly royal females in 1857, this Maharajah's uncle adopted two Ranees to be "Mothers of Princes." The elder Ranee was charming and highly educated, but unfortunately had no children, and her husband, though a clever man (perhaps too clever!) got into difficulties and was banished. The Ranee declined all the suggestions of her friends that she should divorce him, and her constancy was rewarded by his recall to her side. This marital fidelity pleased Queen Victoria so much that she sent the Princess a decoration.

The younger Ranee had two sons, of whom one, called the First Prince, was considered Heir Presumptive and was present at the Invest.i.ture. He did not strike me as much of a man, and he and the Maharajah were reported not to be on friendly terms. Ladies marry in Travancore by accepting a cloth (i.e. sari) from a man--if they do not like him they have only to send it back, which const.i.tutes a divorce.

Sir Mount Stuart Grant Duff, when Governor of Madras, was admiring the embroidered cloth of one of these Travancore ladies and innocently said that he would like to send her a cloth from Madras as a specimen of the handiwork executed there, to which she promptly retorted that she was much obliged, but that she was quite satisfied with her present husband.

Although I refrain from descriptions in a general way, I must include some reference to a journey in the southern part of the Presidency which Lord Connemara kindly arranged for us, as it is less well known than Madras itself and other cities generally visited. Also this part of the country will doubtless change rapidly, if it has not already done so.

A long day's journey took us to Tanjore, where the temporary District Judge, Mr. Fawcett, was good enough to receive us in his bungalow and show us the sights. The great Temple rejoices in the name of Bahadeeswara-swami-kovil and is said to have been built in the eleventh century. The Gopuram or great pyramidical tower, 216 feet from the base to the top of the gilded Kalasum, which takes the place of our Cross, is most imposing. It is covered with carvings, and amongst them we were shown the head and bust of an Englishman in a round hat commonly called "John Bright." The attendants point to this with pride, saying that it was put there when the temple was originally built, on account of a prophecy that the English would one day possess the land. We were struck by the wonderful foresight of the Hindu prophets in the time of William the Conqueror, as they foretold not only the advent of the English, but also their costume 800 years after the date of the prophecy.

[Sidenote: THE PRINCESSES OF TANJORE]

The Sivajee dynasty had ruled that part of the country till a Rajah called Serfojee ceded his territory to the British. His granddaughter, the senior lady of his son Sevajee, was the last real Princess of the family. She was dead before the date of our visit, but some ladies of the zenana still lingered on in the Palace. Some years after our visit Lord Dufferin told me of his experiences at Tanjore. As Viceroy he was admitted to the zenana, though of course other men could not enter. He was shown into a large, dimly lighted room at the end of which was a Chair of State covered with red cloth. The attendants made signs for him to approach the chair, and he was just about to take his seat upon it when he suddenly perceived a small figure wrapped in the red cloth. He had been about to sit down on the Princess!

We did not see the ladies, but we visited the large rambling Palace, in which were three very fine halls. One was rather like a church, with a nave and two narrow side aisles, and two rows of dim windows one above the other. This appeared to be utilised as a Museum with very miscellaneous contents. There was a silver-plated canopy intended to be held over bridal pairs--and a divan on which were placed portraits of Queen Victoria and the late Ranee attended by large dolls or figures presumably representing members of the Sivajee family. All about the halls were cheap ornaments, photographs, and, carefully framed, an advertis.e.m.e.nt of Coats' sewing cotton! Another hall contained a fine statue of Serfojee by Flaxman, a bust of Nelson, and a picture representing the head of Clive with mourners for his death.

There was also an interesting library with many Sanscrit and other ma.n.u.scripts. One book in particular, full of paintings of elephants executed for Serfojee, was really amusing. Towards the beginning was a picture of angelic white elephants, and other black, red, and purple elephants all with wings. An attendant declared that elephants supported the various quarters of the globe and used to have wings, but one day in flying they fell down upon a Rishi (Saint) and disturbed his devotions, whereupon he induced the G.o.ds to deprive them of their flying powers. It is always dangerous to offend Saints.

From Tanjore a night's journey took us to Madura, where we stayed with Mr.

Turner, the Collector of the District, in an interesting and remarkable house. At the time of our visit it belonged to the Johnston family, but they let it to the Government that the rent might pay for a Scholarship at the Madras College. The princ.i.p.al living-room was rather like a church, having forty columns in it, and, the floor being on different levels and divided in various ways, it served for sitting-room, dining-, and billiard-room. From one corner a winding staircase led to a terrace from which opened bedrooms. Below the living-room were vaults or dungeons where wild beasts and prisoners were confined in the old days when the house was a sort of Summer Palace. In one of these vaults tradition said that a queen was starved to death.

[Sidenote: "THE HEART OF MONTROSE"]

My bedroom, a very large room, was rendered additionally attractive as having been the temporary resting-place of the heart of Montrose, enclosed in a little steel case made of the blade of his sword. Lord Napier of Merchiston, descended from Montrose's nephew, gave this to his daughter (afterwards Mrs. Johnston) on his death-bed, 1773, in a gold filigree box of Venetian workmanship. When Mr. and Mrs. Johnston were on their way to India their ship was attacked by a French frigate and Mr. Johnston with the captain's permission took charge of four quarter-deck guns. Mrs.

Johnston refused to leave her husband and remained on deck holding her son, aged five, by one hand and in the other a large velvet reticule including, with several treasures, the gold filigree box. A shot wounded the lady's arm, bruised the child's hand, knocked down the father, and shattered the filigree box, but the steel case with the heart resisted the blow.

Arrived at Madura Mrs. Johnston employed a native goldsmith to make a filigree box after the pattern of that which was damaged, and also a silver urn in which it was placed and which stood on an ebony table in the then drawing-room. The natives soon started a legend that the urn contained a talisman, and that whoever possessed it could never be wounded in battle or taken prisoner. Owing to this report it was stolen, and for some time could not be traced, but at last Mrs. Johnston learnt that it had been purchased by a neighbouring chief for a large sum of money.

Mr. A. Johnston, her son, in a letter to his daughters dated 1836 and published as an appendix to Napier's _Life of Montrose_, relates the particulars which he had heard from his mother, and further his own experiences, which give an impression of very familiar friendship between English and natives in days when the former were largely isolated from intercourse with home.

Young Alexander Johnston was sent each year by his father during the hunting season to stay with one or other of the neighbouring chiefs for four months together to acquire the different languages and native gymnastic exercises. On one occasion he was hunting in company with the chief who was supposed to have the urn, and distinguished himself by so wounding a wild hog that his companion was enabled to dispatch it.

Complimenting the youth on his bravery, the chief asked in what way he could recognise his prowess.

Young Johnston thereupon told the history of the urn and its contents, and begged the great favour of its restoration to his mother if it were really in his friend's possession. The chivalrous native replied that he had indeed purchased it for a large sum, not knowing that it was stolen from Mrs. Johnston, and added that one brave man should always attend to the wishes of another brave man no matter of what country or religion, and that he felt it a duty to carry out that brave man's wish who desired that his heart should be kept by his descendants. With Oriental magnanimity he accompanied the restored heart with rich presents to the youth and his mother.

In after years this chief rebelled against the authority of the Nabob of Arcot, was conquered by the aid of English troops, and executed with many members of his family. He behaved with undaunted courage, and on hearing that he was to die, at once alluded to the story of the urn and expressed the hope that his heart would be preserved by those who cared for him, in the same way as that of the European warrior.

Mr. and Mrs. Johnston returned to Europe in 1792, and being in France when the Revolutionary Government required the surrender of all gold and silver articles in private possession, they entrusted the urn and its contents to an Englishwoman at Boulogne, who promised to secrete it. Unfortunately she died shortly afterwards, and the Johnstons were never able to trace the lost treasure.