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costume. The first kind of melá may be divided into two classes, namely, that which is of a moral tendency, and is frequented by persons of respectability, and that which is notoriously immoral, and visited by only the loose and licentious. The melá of the second order, although professedly purely religious, must, on account of the opportunities for vice which it occasionally furnishes, be regarded as immoral, so far as its necessary connexion with vice is concerned. For instance, at the Panch-Gangá Melá, in the month of Kártik, men and women bathe promiscuously in the Ganges. The Mohammedans also have their melás, but to a limited extent as compared with the Hindu population.

I shall now give a list of the Hindu and Mohammedan melás held in Benares, with a few circumstances of interest connected with each of them. The great Mohurram Festival of the Mohammedans, not being peculiar to Benares or even to India, I shall omit altogether.

1. The Navarátri Melá, held at Durgá Kund during the first nine days of the month of Chait. Hindus, both male and female, visit the temple of Durgá from about 3 o'clock in the morning. On the 7th and 8th days, the crowd of votaries increases to upwards of ten thousand. At this festival thousands of sheep and goats are offered in sacrifice. The worshippers visit not only this shrine, but also the temples of Annpúrná, Sankaṭá, and Bágeśwarí.

2. The Gau-gaur Melá, held at Rájmandira Ghát, on the 3rd day of Chait. This festival is celebrated by Márwádís and Deswálís (people from the territory of

Jeypore). In the evening, persons of both sexes assemble at the ghát; and some put off into the stream, in boats, in order to witness the procession of a Hindu idol.

3. The Rám-naumí Melá, held at the Rám Ghát, on the 9th day of Chait. In the early morning, Hindus of the higher and middle classes, male and female, bathe together at the ghát, and worship Rám in the Leighbouring temple. Respectable women, on these occasions, are apt to be molested by evil-disposed persons who loiter about the spot.

4. The Narsinh Chaudas Melá, held in the Bará Gaṇeś Mahalla, on the 14th day of Baisákh. This melá is in honour of Narsinh, the fourth ircarnation of Vishņu. The people fast during the day, and, in the evening, assemble in this Mahalla or Ward, to witness the dramatic performance of the destruction or tearing to pieces of Hiranyakasipu by Narsinh.

5. The Gází-miyán Melá, held at the Gází Miyán Dargáh, Bakaríyá Kund, on the 1st Sunday in Jeth. This is a Mohammedan festival, celebrated in honour of the nephew of the celebrated Sultán Mahmúd of Ghizni. This monarch sent his brother-in-law, Sálár Sáhú, on a mission into India. On the journey, his wife, Satar-iMualla, gave birth to a son, in the city of Ajmere, A.D. 1002. This child was called Sálár Masáúd; and, being unfortunately killed in battle with the Hindus, in his ninteenth year, was buried in Baraitch, in Oudh, where the battle had been fought. As he was considered a martyr to the Mohammedan faith, after his death, he was spoken of as Sultán-us-Shuhadá, chief of

Martyrs; and Sultán Gází, chief of knights of religion. In the neighbourhood of Delhi, he is also known by the appellation of Pír Alim, Saint Alim. Pilgrimages are made to his tomb every year. In Benares, thou

sands of persons of the lower classes of native society, Hindus and Mohammedans of both sexes, resort to the Dargáh of Gází Miyán, the latter word being added to the name of Gází, as an epithet of respect. There multitudes of singers, called dafálís, are seated under hundreds of standards erected for the occasion, and sing the exploits of the martyr. Their songs produce a singular effect upon the female listeners; as some of them spread out their hair, and turn their heads in a violent manner, so as to appear to be under the influence of a supernatural power. Whatever words are uttered while they are in this state, are received as an oracular message. This festival is one of the most immoral held in Benares. Indeed, the flagrant licentiousness practised at Bakaríyá Kund, close by, is a scandal to the city, and demands the interference of the magistrate. The festival terminates with the flying of kites. In the morning, the people assemble, for this purpose, in the vicinity of the Dargáh; and, in the evening, at Marhiyá Ghát, on the banks of the Barna.

6. The Gangá-Saptamí Melá, held on the banks of the Ganges, on the 7th day of Jeth. This day is regarded, by Hindus, as the birthday of the goddess of the Ganges, who is said to have sprung out of the thigh of Jahnu Rishi. Formerly, the idol representing the goddess was simply worshipped; but, of late years, a melá has been held, accompanied with

the nách or dancing.

At night thousands of persons

assemble to take part in the festivities.

7. The Dasahrá Melá, held on the banks of the Ganges, on the 10th day of Jeth, light fortnight; on which day the birth of the river Gangá or Ganges is believed to have occured. Hindus, both male and female, bathe in the river, and give alms to the Brahmans. A curious custom prevails amongst the young girls of the middle classes, who, on this day, float their guriyás or dolls on the river, and, for the next four months, refrain, not only from amusing themselves with them, but also from the use of all playthings.

8. The Nirjala Ekádasí Melá, held on the banks of the Ganges, on the 11th day of Jeth. Tradition affirms that Bhím, one of the five Pándav brothers, whose wonderful story is told in the Mahábhárata, resolved to fast on this day, but, after mid-day, fainted from hunger and thirst; whereupon his friends threw him into the water, to bring him to his senses. Ever since this event the Hindus have observed the day by bathing in the Ganges in the evening. After ablution, their bodies are besmeared with chandan or powdered sandalwood. Hence, the day is called Chandan Ekádasi. Formerly, at this festival, residents of different wards of the city used to swim across the Ganges, and engage in sham fights; but the custom has been discontinued.

9. The Asnán Játrá Melá, held at Así Ghát, at the temple of Jagannáth, on the 15th day of Jeth. The image of Jagannáth is bathed on this day, and towards evening is exhibited to his votaries, on the terrace of the temple. This melá is less frequented than in former times.

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