Читать книгу The Autobiography of an Indian Princess - Maharani of Cooch Behar Sunity Devee - Страница 3

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I was born in 1864 at the old house known as “Sen’s House” which my great-grandfather built at Coolootola, a part of Calcutta where many of our family lived. My birth was always remembered in connection with a storm which occurred when I was six days old, a most important time to a Hindu baby, for then the Creator is supposed to visit the home, and write upon its forehead the little one’s fate. Perhaps people will think the stormy weather in the beginning signified a stormy future for me.

No girl could have been more fortunate in her parents than I. My father, the great Keshub Chunder Sen, is considered one of the most remarkable men India has ever produced, and my dear mother belonged to the best type of Hindu woman. Gentle, loving, and self-denying, her whole life was beautiful in its goodness and its simplicity.

The story of a great religious movement is not one which can be told at length in a book of memories. The religion for which my father suffered and which will be for ever connected with his name is the Brahmo or Religion of the New Dispensation, a religion of tolerance and charity. To quote my father’s words, “The New Dispensation in India neither shuts out God’s light from the rest of the world, nor does it run counter to any of those marvellous dispensations of His mercy which were made manifest in ancient times. It simply shows a new interpretation of His eternal goodness, an Indian version and application of His universal love.”

My readers do not perhaps quite know the meaning of Brahmo. A Brahmo is a person who believes in Brahmoe (One God). There is a Hindu god called Brahmuna, with four heads—Brahmoe is not that god. Some Western people may think Brahmins are the same as Brahmos. Once I remember an English lady saying to me: “I met some Brahmo ladies. …” I asked, “How did you know they were Brahmos?” “Because they wore lace on their heads.” Others have an idea that all advanced Indian ladies must be Brahmos.

If my readers by some good fortune have read ancient Indian history they will know what the real Indian religion was. There was one God and no belief in caste, in fact there was no such thing as caste. Caste meant a different thing in those days. It referred to character and life. A Brahmin lived a pure and holy life, and preached religion. Next to the Brahmins were the Katnyas; they were rulers, fighting people; they guarded their families, states, and countries. Then came the Sudhras, who served the others. But now there are hundreds of different castes, which makes people rather narrow-minded, for if one believes in caste one can never believe in universal brotherhood.

From the days of his youth my father was earnest and devout. He must have gone through much trouble of mind before he decided to fly in the face of family tradition and take a step which meant partial separation from his nearest and dearest. My mother was a member of a strict Hindu family, and their marriage had been solemnised with Hindu rites; but she did not fail him in the hour of trial. I have often heard my mother talk of the difficulties of those days, before she left Coolootola with my father. When he announced his approaching conversion, the “Sen House” was plunged into a state of agitation, and my mother was by turns entreated and threatened by angry and dismayed relatives. “Do not go against our customs,” urged the purdah ladies. “You are one of us. Your place is here. You must not renounce your caste. Imagine the results of such a dreadful sin.” When thus reproached, the young girl dreaded the horrors of the unknown. It may be that she wavered; but if so, it was not for long; and it was arranged that she should go with my father to be converted by the Maharshi D. Tagore. On the day fixed for their departure a note came. My father had written simply, “I am waiting.” Then my mother knew she must decide her future for good and all. All the relations were screaming, crying, and threatening my mother, saying that she would bring disgrace on the family by leaving the house, and thus losing her caste. But it did not hinder her, because of those three simple words—“I am waiting”—the call of Love. When she realised their meaning, she threw off the fetters of the past and went forth to meet her destiny. There was a round staircase used by the purdah ladies where she knew my father awaited her. The trembling girl hurriedly traversed corridors and verandahs until she reached it. Fearfully she descended the dark steps, her heart beating with fright, until at last she saw my father. He said quietly: “I want you to realise your position fully. If you come with me, you give up caste, rank, money, and jewels. The relations who love you will become estranged from you. The bread of bitterness will be your portion. You will lose all except me. Am I worth the sacrifice?”

My mother had had a most beautiful and wonderful vision, which is too sacred for me to relate. This gave her strength and courage, she did not hesitate but descended the steps and joined my father. It was a moment too wonderful for words. They looked into each other’s eyes. He read perfect faith and courage in hers. She saw in his a love which gave her confidence to face the future. They passed down the corridor and found themselves in the first courtyard opposite the great entrance, where the durwans (gatekeepers) were standing on guard.

Twice my father ordered the durwans to open the door, but they did not move. It was very still in the courtyard. My mother was frightened. This was a strange adventure, and hitherto she had hardly seen a man except her husband. A trembling, slim girl, she stood near my father with her head-dress pulled quite low. Across the door there was a huge iron bar, which was too heavy for one man to lift. My father, seeing that the durwans would not open the door, went to lift the bar and did so quite easily. Then a voice was heard speaking from the upper floor. It was my father’s eldest brother. He had watched all that had happened, and, seeing that my parents were determined, he decided to let them go. “Let them pass, and open the gate,” he called out to the durwans. The wondering durwans threw open the door, and my parents passed from the shadows into the sunlight.

My father took my mother to the beautiful house of Maharshi Debendra Nath Tagore. The household were all waiting to welcome them, though they had great doubts whether my father would be able to bring my mother away from such a strict Hindu family. The Maharshi introduced my mother to his daughters as if she had been his own child. Although a rich man’s daughter-in-law and a rich youth’s wife, my mother was wearing a simple sari with hardly any jewels. She always spoke of the great kindness and affection she received from this family, and she deeply revered the old Maharshi. We have always felt that there is a great bond between our two families.

My parents remained away for some time during which my father’s formal conversion took place. After some months my grandmother and uncle begged him to return, and gave him a small house near the big house. There my parents lived until my father fell seriously ill, and his eldest brother declared that, in spite of all difficulties, he must come back to the old home. He came back, and after long suffering and much careful nursing grew well again. My dear old grandmother and all my aunts and uncles were very glad to have my father and mother back among them. A few months later my eldest brother was born, and the Maharshi Debendra Nath Tagore gave him the name Karuna.

The new arrangement was not without its trials. Our branch of the family had lost caste, and we underwent all kinds of vexations in consequence. One great trouble was with the servants. No Hindu would wait upon us, and a procession of cooks who objected to “Christians” (any one who was not a Hindu in those days was called a Christian) came and went. My father’s happy nature enabled him, however, to rise above such discomforts, and, as he was cheerfully seconded by my mother, caste soon had no terrors for us.

Our days were full of interest, and some of my earliest recollections are connected with the female education movement which my father started. There was an establishment called the Asram where his followers from all different classes lived in happy disregard of caste and class. This house was quite close to Coolootola, and there I spent many happy days with my sister-in-law, then Miss Kastogir, the ideal of my girlhood.

I remember another delightful house which a friend lent to my father for his people. It was a beautiful place with two big buildings in its grounds. In these houses the Asram people came and lived for months, and we stayed there too. I have the happiest memories of this Belghuria garden-house; it always seemed to me a Paradise on earth. I was a little girl when I first went there, but I never smell a rose without recalling the vanished perfume of the roses in that wonderful garden. There were roses everywhere. They scattered my path with scented softness, and turned their flushed or sweetly pale faces to meet my wondering eyes. Roses of youth … the fairest. Are any others ever so treasured?

We were not allowed to pluck the fruit or flowers in the Belghuria garden, and I remember seeing cards in my father’s clear handwriting fixed on the trees, which forbade us to hurt the growing loveliness.

My father had indeed a striking personality: tall and broad-shouldered, he gave one the impression of great strength. I always thought of him as an immortal; his eyes were “homes of silent prayer.” Lord Dufferin once remarked to me: “I did not know you were Mr. Sen’s daughter. I’ve travelled far and seen many handsome men, but never one so handsome.” Sir A. A. Chowdhuri’s father once said: “Mr. Keshub is no ordinary man, as you can tell by the perfect shape of his feet and the pink sole.” And my dear husband often said, “A sculptor would give anything to have your father’s foot as a model.” The expression of his face, people said, was like that of Buddha, calm and quiet. His voice was gentle, yet clear, and even by a large crowd every word could be distinctly heard. He had wavy hair and wonderfully white even teeth, and there was always a smile on his face. My father was quite indifferent to caste, although the Brahmo creed as first practised by Maharshi Debendra Nath Tagore and his followers included it, and this caused a split between my father and his old friend. They disagreed on this point, and finally my father left the Maharshi Tagore, first because of the question of caste, and secondly, because of the Maharshi’s jealousy of my father’s influence with his followers. I remember hearing people talk of the powerful influence of my father’s teachings. Even men with large families gave up their occupations to follow him. They looked upon him as almost a divinity, and I myself believe he was gifted with extraordinary powers, as the following strange incident seems to prove.

In a house at Monghyr, a few hours’ journey from Calcutta, my father lived at one time with his followers. One morning, after the usual service was over, a gentleman who had been present waited hoping my father would say he need not go to the office that day. As my father, however, said nothing he left looking very sad. After some time my father said to his followers: “You did not want Mr. ⸺ to go?”

“No, we hoped you would let him stay,” was the reply.

“Do you want him to come back?”

“Well, he’s about a mile away; how can any one overtake him?”

My father smiled and asked for a khole (a sort of drum), and struck it gently, calling the gentleman by name as he did so. It seems incredible, but is nevertheless true, that the person thus summoned heard the call as he stood under a tree by the roadside. “I hear him,” he cried, “I am to return,” and to the great surprise of all he did return, and related how he had heard his name called.

My father used to tell us stories from the Bible and other sacred books, and I remember how much impressed we were with the story of the Ten Virgins. He described it so well that we could see the whole thing, and I remarked: “We must be careful not to run out of oil or to fall asleep when the bridegroom is coming.” He also told us many other stories, and one was a particular favourite.

There was once a rich Maharajah who was very fond of mottoes and sayings, and always rewarded handsomely any person who brought him a new one.

In a village near his palace lived four Brahmin brothers who were so poor they often could not get their daily meal. One day they said to each other: “Our Maharajah is generous, he richly rewards those who bring him words of wisdom. Let us try and make some.” These Brahmin brothers were not only poor but stupid, and could think of nothing. Although by the next day they were not ready for the visit, they made up their minds to go and see what they could do. On the way the eldest brother suddenly stopped saying: “I have got it, I have got it. I am sure I shall receive a handsome present.” The other three were very much excited and eagerly asked what it was. “I saw a rat,” he said, “and I thought: ‘Silently he picks a hole in the wall.’ ” The brothers thought this splendid and looked forward to a great reward. A little further on the second brother stopped, saying: “I have got one too.” “What is it?” they asked. “Bump, bump, bump, he jumps.” “How did you think of it?” they asked. “Did you not see a frog jumping from one side of the road to the other?” After a while the third brother shouted: “Mine is the best.” “What is yours?” they asked excitedly. “Hither and thither he looks.” “What does that mean?” they inquired. “Did you not see a squirrel on the branch looking here, there, and everywhere?” When the palace came in sight the youngest brother was in tears; he could think of nothing. “You will all receive your presents,” he said, “I must wait without for you.” But when they arrived at the door and the kobal took their message to the Maharajah the youngest brother’s face beamed and he followed the others into the ruler’s presence.

Each had written his saying upon a piece of paper and it was placed upon a tray. After a while the Maharajah said, “It grows late. Return for your rewards to-morrow, when I shall have read your papers,” and the brothers, bowing, retired. Towards midnight the Maharajah awoke and bethought himself of the papers brought by the four poor brothers, and of his promise to read them. He rose from his bed and went towards the window, that looked out upon the terrace of the palace, with the papers in his hand. Now it chanced that just at that moment the kobal (page-boy) was under the window trying to make a hole through the wall through which to enter and murder the Maharajah. Suddenly he heard the voice of the Maharajah. “Silently he picks a hole in the wall.” Terrified the kobal left the hole and hopped across the terrace. “Bump, bump, bump, he jumps,” the Maharajah continued. The kobal stopped, looking this way and that in his panic. “Hither and thither he looks,” the voice went on. The trembling kobal tiptoed away, but the voice reading the youngest brother’s paper followed him: “The kobal walks on the marble, thud, thud, thud.” Convinced now that the Maharajah could see him and knew everything, the wretched kobal fled. Next morning he went to one of the officers of the palace, and falling at his feet confessed his intended crime and told how the Maharajah had seen all he did. The officer at once went to the Maharajah and told him the whole story. When the four poor brothers arrived soon after at the palace they were amazed to receive as a reward for their sayings, thousands and thousands of rupees, while the youngest was given a house and provision for life, the Maharajah saying he would ever be grateful to him for having saved his life.

Coolootola was the starting point for many of our religious excursions. We always delighted in these journeys, as they meant “seeing things.” One of the missionaries, Kaka Babu, who had charge of the money and arranged all the details of our everyday life, took care of my eldest brother and me. We travelled sometimes by train, and sometimes in a box-like horse carriage, which was rather uncomfortable, yet I have gone from Agra to Jaipur in it.

A certain visit we made to Etawah interested us very much. The house intended for our use was not ready, and we were obliged to spend the night in an old place which had once been a public building. My mother could not sleep, for she had a feeling of horror although there seemed at first nothing to alarm her. But before long she beheld a most awful vision, which lasted the rest of the night. She saw in the huge hall soldiers in red uniforms and Indians struggling together; great pools of blood were on the floor, and women and children were weeping. At first my mother thought it was only a dream; but when she opened her eyes she saw it as vividly as when they were closed, and terrified she longed for the dawn. At daybreak she told my father of the vision. He was surprised, as were his followers; for years before during the Mutiny a massacre had actually taken place in the hall. My father had not told my mother lest she should be nervous; when she heard the story my mother insisted on moving into another house, and we left then and there.

I remember a journey to Jubbalpore when I first realised the devotion of Indian wives to their husbands. We drove to a little house built upon a rock among the hills, about which there was this story:

“In bygone times a certain Maharajah was going to fight the Mohammedans, and his wife, who loved him, wished to accompany him.

“It is impossible,” he said. “How can you go with me?” “I will not remain alone in the palace,” she answered firmly. “But I am going to fight.” “No matter, my place is by your side.” “You cannot come with me.”

The loving Maharani then said to her husband: “I came to this palace as your wife, your Maharani. I shall not remain in the palace without you, my lord, my husband, my Maharajah, not even for an hour. If I am not allowed to go to the battlefield with you, I, your Maharani, will leave the palace and go wherever you like to send me. If it is your fate to return victorious, I shall return as your Maharani to the palace.”

The husband, although a commander and a ruler, spoke to her very gently in a voice full of love and sympathy: “My beautiful little wife, where will you go? How can I leave you in discomfort? You are my Maharani and do not know the hardships of the world.”

“Oh,” she said, “my lord, do you think that I would be happy without you in this place of luxury and wealth? No, my lord, let me go. You and I will leave the palace together. You are going to fight for your country, my brave and handsome young husband, and I, your little wife, will be thinking of you and your love wherever I may be.”

The story goes that the Maharajah granted his wife’s request, and had this little house built in one night on a single piece of rock among the hills. There she anxiously awaited news of him. Alas! the enemy was victorious and the Maharajah killed. Never would he return and take her from that place of waiting, back to the palace where they had lived and loved.

Then came the supreme act of devotion, the willing sacrifice. The widowed Maharani offered herself, to the flames upon a funeral pyre near the house on the rock, and I remember that, as darkness fell in that lonely spot, I felt as if I were living in another world. My childish heart vaguely wondered what that love could be which made people careless of life. The future was then mercifully as obscure as the evening shadows. I was to know later that the agony of the fire is nothing compared with the fierce flames of aching remembrance. The pang of death is happiness compared with the weary time of waiting to rejoin the beloved husband who has gone before. The little house is still standing.

The childhood of an Indian girl of years ago may have some interest now, and I must say that I do not admire the modern upbringing of children. Our old system had many defects, but it had also many advantages, chiefly the ideas of simplicity and duty which were primarily inculcated in the little ones. Religion was never uninteresting to us and lessons were a pleasure. I was the second of ten children, and named after Sunity, the mother of Dhruba. I got up early and by nine o’clock my eldest brother, “Dada,” and I were ready for school. I went to Bethune College and he to a boys’ school. We came back at four. I had a second bath. My hair was arranged and I had a meal of fruit and sweets. Then came the glorious hour of fun and freedom when the innumerable children of “Sen’s House” played together.

My mother always helped Dada and me prepare our lessons in both English and Bengali, and we always prayed with her in a small room next to our bedroom. There we were taught little mottoes: “Always speak the truth,” “Respect and obey your parents.” Once I had a very high fever and my mother told me not to go to school, but I loved my school, and when my mother had gone to the service I had my bath quietly and dressed, and went off in the school bus. After a short time I shivered so much that Miss Hemming, one of the teachers of whom I was very fond, put me on a couch, covered me up well, and when I felt a little better sent me home. How often I felt and still feel that I suffered because I disobeyed my dear mother.

Looking back on those days of childhood I have vivid memories of their happiness. The great house seemed an enchanted palace. It is difficult to convey to English readers a real idea of the fascination of its cool, silent interior with the six courtyards, and the deep wells which supplied drinking and bathing water. In the zenana part of the establishment where the strict purdah ladies lived, the rooms ran round one of these courtyards, and the ladies were never allowed to walk outside it. When they went into town, the “palkis” came right inside to fetch them. I remember wonderful games of hide-and-seek which we children played about the courtyards and the old house. I was too young then to understand what “conscience’ sake” meant.

The whole of the domestic arrangements at Coolootola were on patriarchal lines, and strange to relate, family quarrels were rare, although there was a very large number of women living together under the same roof. When I say that our household included fifty relations, some idea of the size of the establishment will be arrived at.

As I grew older I began to feel that I was rather an outsider in the festivities which the other girls enjoyed, and I discovered this was due to my loss of caste, but, as every one at Coolootola was very fond of me, I soon threw aside my real or imaginary troubles. I used to ran about the zenana, and admire my pretty cousins, who seemed to pass their time doing woolwork slippers for their husbands. They never liked people to know this, and the wools and canvas were hurriedly hidden when any one came in. The mothers looked after the housekeeping and played cards in their leisure time. I remember one aunt who was famous for her card parties.

My grandmother, who was very handsome, was the head of the house. She exacted and received the utmost deference from her daughters-in-law, who never dared to speak to their husbands in her presence. She had a warm corner in her heart for me. I was never afraid of her, although I used to wonder whether I should be like the other ladies when I grew up.

My grandmother Thakoorma was a grand cook. Although she was a rich man’s daughter-in-law, my grandmother cooked and did the household work as if she were in a poor house. She and her sister-in-law used at one time to hide their brooms under their beds, each meaning to try and get up earlier than the other to clean the room; such was their delight in their housework.

The afternoon was the most delightful time of the day, for then we bathed, dressed our hair, and arrayed ourselves in dainty muslin saris preparatory to going on the roof. I loved that hour, and the memory of it often comes back to me. I close my eyes and dream I am a child again sitting in the midst of that happy group, and can almost feel the welcome breeze once more fanning my face. As we sat and told stories we sometimes caught glimpses of a splash of colour on the roof of distant houses and knew that other girls were also enjoying the cool of the day.

I used always to associate perfume and soap with my married cousins; in fact, I believed that some people married on purpose to get unlimited supplies of soap and scent. “You won’t get married, Sunity,” the cousins would laugh. “Oh yes, I will,” I would reply. “Then I shall have lovely perfumes, and as much soap as I want.”

The young wives were never allowed to see their husbands during the day; but often when I played in the front courtyard I heard my name called softly and would be asked to convey love-letters between the temporarily separated couples, who found time long without each other in the first days of wedlock.

I also remember the open air operas (jatras) which were performed in the field close to the house. The advent of the players was always the signal for my father’s youngest brother to nail down the shutters on that side of the house if he thought the acting of the jatras not quite proper for the ladies to hear.

One of our customs is for young girls to make vows as they worship before symbolic figures made of flour, or painted on the ground. “May I have a good husband,” prays one. “May I be rich,” sighs her worldly-minded sister. Marriage and wealth are as important in the East as in Mayfair. My vows, ordered by my father, were planned on different lines, and usually excited pity or amusement. I promised to give money to the poor, never to tell a lie, to feed animals and birds, and to give people cool beverages during the hot weather.

Oh happy days: I can still smell the incense which burnt before the idol at twilight when the elder ladies made their devotions. From across the gulf of time I can hear the faint tinkle of the bells, and the peace of the past pervades my soul. It was a heavenly feeling when Arati (evening prayer) time came and the elderly ladies, among whom the most prominent figure was that of my dear old grandmother, bowed themselves in homage to their god in the sanctuary. The conch shells and the bells sounded, the flowers and the incense gave out their delicious perfume, and family life seemed to me heavenly and pure.