the most careful exactness, and translated, from his explanations in the vernacular Hindoostani, the names and attributes of the Deities addressed, and the prayers by which they were propitiated. I also received from the Pundit copies of the original texts, which I have submitted to the perusal of Professor Wilson, who has expressed himself satisfied with their general authenticity and correctness, but has not considered them to be sufficiently accurate for publication; as the Pundit, although possessed of the average popular attainments of the class to which he belonged, and thoroughly master of the practices of his religion, was evidently not a profound Sanscrit scholar. The translations which I made have been also revised by the same Gentleman, and are considered by him to convey an accurate expression of the sense and purport of the originals.
In undertaking to delineate and describe this portion of the religious ceremonies of the Hindoos I have not intended to do more than communicate a correct idea of the practices which are obvious to the daily observer, and not to enter into the recondite subject of the religion itself. It must be sufficiently apparent that the observances which it authorises are of the most puerile and absurd nature; but they are not the less deserving of notice, when we find them taking a firm hold of the minds of otherwise intelligent individuals, and exercising so much influence over their belief and conduct. For however absurd, and, to Europeans, ridiculous, these practices may appear; however unmeaning the prayers and stanzas which are repeated may be; yet there is no doubt that the Brahmans are in earnest in performing the one and reciting the other, from the unmoved gravity of demeanour and the solemn tone in which the mysterious Slokas are repeated; imparting to the whole an air of solemnity strangely at variance with the frivolous gesticulations and empty repetitions by which they are accompanied, and which are so unworthy of rational and intellectual beings, the performance of all which, there is reason to believe, is unsanctioned by their oldest and most weighty authorities, and have sprung up, in comparatively recent times, from a corrupted and questionable source. At any rate the more precise and accurate the knowledge which Europeans acquire of the deformities and absurdities of the Hindoo religion, the more competent will they be to contend with those by whom they are held in mistaken veneration, to convince them of their errors, and ultimately lead them to the adoption of a purer and more holy faith.
Although I had no reason to doubt that the Pundit whom I had employed was fully capable of giving me the information I required; yet, having had ample experience of the native character to know that implicit reliance is not to be placed upon any Native of India, I took every opportunity I could of verifying the fidelity of my representations; and in the course of a tour to Mathura, Goverddhun, and Budrabinn, all places of great holiness in the eyes of the Hindoos of the Vaishnava sects, and the residence and resort of numerous religious characters, I exhibited my drawings to several Brahmans and ascetics. They all expressed the greatest surprise—and some no little indignation—at my being in possession of such particulars; but they admitted, without exception, their truth and accuracy. I placed the drawings also before several eminent Oriental scholars in India, who likewise expressed their entire conviction of their correctness. I may add to this the testimony of the most competent judges in this country; and I may therefore venture to claim the merit of truthfulness, at least, for the work which I now offer to the public, as an humble contribution to that elucidation of the religion and the manners of the Hindoos, which has been thought worthy of the talents of so many eminent scholars, both in India and in Europe.
- April 1851.
