Fifth Act — Fourth Scene. — The Hall in the House of Goluk Chunder Basu
Sabitri sitting with the dead body of Nobin on her lap.
Sabitri. Let my dear child sleep; my dear keeps my heart at rest. When I see the sweet face, I remember that other face70 (kisses). My child is sleeping most soundly (rubs the hand over the head of the corpse). Ah! what have the musquitoes done? What shall I do for the heat? I must not lie down without letting the curtains fall (rubs the hand on the breast of the body) Ah! Can the mother suffer this, to see the bugs bite the child and let drops of blood come out. No one is here to prepare the bed of the child; how shall I let it lie down. I have no one for me; but all are gone with my husband. (Weeps). Oh unfortunate creature that I am! I am crying with my child here (observing the face of Nobin). The child of the sorrowful woman is now making deala71 (kissing the mouth). No, my dear, I have forgotten all distress in seeing thee; I am not weeping (placing the pap on its mouth); my dear, suckle the pap, my dear, suckle it; I entreated the bad woman so much, even fell at her feet, still she did not bring my husband for once; he would have gone after settling about the milk of the child. This stupid person has such a friendship with Yama, that if she had written a letter, he would have immediately given him leave (seeing the rope in her hand). The husband never gets salvation if on his death the widow still wears ornaments; although I wept with such loud cries, still they made me wear the shanka.72 I have burnt it by the lamp, still it is in my hands (cuts off the rope with her teeth). For a widow to wear ornaments it does not look good and is not tolerable. On my hands there has arisen a blister (cries). Whoever has stopped my wearing the shanka, let her shanka be taken off within three days73 (snaps the joints of her fingers on the ground). Let me prepare the bed myself (prepares the bed in fancy.) The mat was not washed (extends her hands a little). I can’t reach to the pillow; the coat of shreds is become dirty, (rubs the floor with her hands). Let me make the child lie down (placing the dead body slowly on the ground.) My son, what fear near a mother? You lie down peacefully. I shall spit here (spits on its breast). If that Englishman’s lady come here this day, I shall kill her by pressing down her neck. I shall never have my child out of my sight. Let me place the bow round it (gives a mark with her finger round the floor, while reading a certain verse as a sacred formula read to a God). “The froth of the serpent, the tiger’s nose, the fire prepared by the Sala’s74 resin, the whistling of the swinging machine, the white hairs of seven co-wives75—bhanti76 leaves, the flowers of the dhuturá, the seeds of the Indigo, the burnt pepper, the head of the corpse, the root of the maddar, the mad dog, the thief’s reading of the Chundi; these together make the arrow to be directed against the gnashing teeth of Yama.”
Enter Saralota.
Saralota. Where are these gone to? Ah! she is turning round the dead body. I think, my husband, tired with excessive travelling, has given himself up to Sleep, that goddess who is the destroyer of all sorrows and pains. Oh Sleep! how very miraculous is thy greatness, thou makest the widow to be with her husband in this world, thou bringest the traveller to his country; at thy touch, the prisoner’s chain breaks; thou art the Dhannantari77 of the sick; thou hast no distinction of castes in thy dominions; and thy laws are never different on account of the difference of nations or castes; thou must have made my husband a subject of thy impartial power; or else, how is it, that the insane mother brings away the dead son from him. My husband is become quite distracted by being deprived of his father and his brother. The beauty of his countenance has faded by and by, as the full-moon decreases day by day. My mother, when hast thou come up? I have left off food and sleep, and am looking after thee continually; and did I fall into so much insensibility; I promised, that I shall bring thy husband from Yama, (Invisible) in order to cure thee, and therefore thou remainedest quiet for some. In this formidable night, so full of darkness, like unto that which shall take place on the destruction of the Universe; when the skies are spread over with the tenors of the clouds, the ashes of lightning are giving a momentary light, like the arrows of fire, and the race of living creatures are given up, as it were, to the sleep of Death; all are silent; when the only sound is the cry of jackals in the wilderness and the loud noise of the dogs, the great band of enemies to thieves. My mother, how is it possible, that in such a night as this then wast able to bring thy dead son from out-side the house. (Goes near the corpse).
Sabitri. I have placed the circle; and why do you come within it?
Saralota. Ah! my husband can never be able to live on seeing the death of this his land-conquering and most dear brother. (Weeps).
Sabitri. You are envying my child; you all-destroying wretch, the daughter of a wretch! Let your husband die. Go out, just now; be out; or else, I shall place my foot on your throat, take out your tongue and kill you immediately.
Saralota. Ah! such Shoranan78 (six-mouthed) of gold, whom our father-in-law and mother-in-law had, is now gone into the water.
Sabitri. Don’t look on my child; I forbid you—you destroyer of your husband. I see, your death is very near. (Goes a little towards her).
Saralota. Ah! how very cruel are the formidable arms of Death? Ah Yama! you gave so much pain to my honest mother-in-law.
Sabitri. Calling again! Calling again! (takes hold of Saralota’s neck by her two hands and throws her down on the ground). Thou stupid, beloved of Yama. Now will I kill thee (stands upon her neck). Thou hast devoured my husband; again, thou art calling your paramour to swallow my dear infant. Die, die, die, die now. (Begins to skip upon the neck.)
Saralota. Gah, a, a, (death of Saralota.)
Enter Bindu Madhab.
Bindu. Oh! She is lying flat here. Oh mother, what is that? Thou hast killed my Saralota (taking hold of Saralota’s head). My dear Sarala has left this sinful world. (After weeping, kisses Saralota.)
Sabitri. Gnaw the wretch and destroy her. She was calling Yama to devour my infant; and therefore I killed her. (Standing on her neck).
Bindu. As the mother, having destroyed the child whom she was fondling for making it sleep on her lap, on awaking will go to destroy herself, so wilt thou, Oh my mother! go to kill thyself, if thine insanity passing off thou can’st understand, that thy most beloved Saralota was murdered by thee. It will be good if that lamp no more give its light to thee. Ah! how very pleasant it is for a woman to be mad, who has lost her husband and son! The deer-like mind being enclosed within the stone walls of madness can never be attacked by the great tiger Sorrow. I am thy Bindu Madhab.
Sabitri. What, what do you say?
Bindu. Mother, I can no longer keep my life, becoming mad by the death of my father bound by the rope, and the death of my older brother; thou hast destroyed my Saralota, and thus hast applied salt to my wounded heart.
Sabitri. What! Is my Nobin dead! Is my Nobin dead! Ah, my dear son, my dear Bindu Madhab! Have I killed your Saralota? Have I killed my young Bou by becoming mad (embracing the dead body of Saralota). I would have remained alive, although deprived of my husband and my son. Ah, but on murdering you by my own hands, my heart is on the point of being burnt. Ho! Ho! Mother, (embracing Saralota, she falls down, dead on the ground).
Bindu. (Placing his hand on Sabitri’s body.) What I said, took place actually. My mother died on recovering her understanding. What affliction! My mother will no more take me on her lap, and kiss me. Oh mother! the word mama will no more come out of my mouth, (weeps). Let me place the dust of her feet on my head (takes the dust from her feet and places that on his own head). Let me also purify my body by eating that dust. (Eats the dust of her feet).
Enter Soirindri.
Soirindri. I am going to die with my husband; do not oppose me, my brother-in-law? My Bipin shall live happily with Saralota. What’s this, what’s this? Why are our mother-in-law and Bou both lying in this manner?
Bindu. Oh eldest Bou! our mother first killed Saralota, then getting her understanding again, she fell into such excess of sorrow, that she also died.
Soirindri. Now! In what manner? What loss! What is this! What is this! Ah! Ah! my sister, thou hast not yet worn that most pleasant lock of hair on the head which I prepared for thee! Ah! ah! thou shalt no more call me, sister (cries). Mother-in-law, thou art gone to your Rama, but did’st not let me go there. Oh my mother-in-law, when I got thee, I did not for a moment remember my mother.
Enter Aduri.
Aduri. Oh eldest Haldarni, come soon; thy young Bipin is afraid.
Soirindri. Why did you not call me thence? You left him there alone. (Goes out hastily with Aduri).
Bindu. My Bipin is now the pole-star in the ocean of dangers! (with deep sigh). In this world of short existence, human life is as the bank of a river which has a most violent course and the greatest depth. How very beautiful are the banks, the fields covered over with new grass, most pleasant to the view, the trees full of branches newly coming out; in some places the cottages of fishermen; in others the kine feeding with their young ones. To walk about in such a place enjoying the sweet songs of the beautiful birds, and the charming gale full of the sweet smell of flowers, only wraps the mind in the contemplation of that Being who is full of pleasure. Accidentally, a hole small as a line is observed in the field, and immediately that most pleasant bank falls down into the stream. How very sorrowful! The Bose family of Svaropur is destroyed by Indigo, the great destroyer of honour. How very terrible are the arms of Indigo!
The cobra de capello, like the Indigo Planters, with mouths full of poison, threw all happiness into the flame of fire. The father, through injustice, died in the prison; the elder brother in the Indigo-field, and the mother, being insane through grief for her husband and son, murdered with her own hands a most honest woman. Getting her understanding again, and observing my sorrow, the ocean of grief again swelled in her. With that disease of sorrow came the poison of want; and thus without attending to consolation, she also departed this life. Incessantly do I call, Where is my father? Where is my father? Embrace me once more with a smiling face. Crying out, Oh mother! Oh mother! I look on all sides; but that countenance of joy do I find no where. When I used to call, Mama, she immediately took me on her breast, and rubbed my mouth. Who knows the greatness of maternal affection? The cry of mama, mama, mama, mama do I make in the battle-field and the wilderness whenever fear arises in the mind. Oh my brother, dear unto the heart, in the place of whom there is not one, as a friend in this world! Thy Bindu Madhab is come! open thine eyes once more and see. Ah! ah! it bursts my heart, not to know where my hearts Sarala is gone to. The most beautiful, wise, and entirely devoted to me; she walked as the swan,79 and her eyes were handsome as those of the deer. With a smiling face and with the sweetest voice, thou didst read to me the Betal. The mind was charmed by thy sweet reading which was as the singing of the bird in the forest. Thou, Sarala, hadst a most beauteous face, and didst brighten the lake of my heart. Who did take away my lotus with a cruel heart? The beautiful lake became dark. The world I look upon is as a desert full of corpses; while I have lost my father, my mother, my brother, and my wife.
Ah! where are they gone to in search of the dead body of my brother? I am to prepare for going to the Ganges as soon as they come. Ah! how very terrible, the last scene of the drama of the lion-like Nobin Madhab is? (Sits down, taking hold of Sabitri’s feet).
[The curtain falls down.
FINIS
Footnotes
1. Shamchand is an instrument made of leather, used by the Planters for beating the ryots.
2. The Mahomedans and all other nations who are not Hindus, are called by that name.
3. Here the word is used sarcastically; and is taken to mean the brother of the wife.
4. The name of a beautiful yellow flower.
5. There is a play here an the words Dádan and Gádan.
6. An instrument made use of for breaking down buildings.
7. Yama is Death, the king of terror.
8. This is a term which is applied to one’s son’s wife; but sometimes, though rarely, it means wife.
9. This is only a quotation, explaining, by an example, the eagerness of the mind when the desire in once excited.
10. This pronoun “his” refers to the husband of Saralota.
11. This is a Bengali term signifying sometimes right and sometimes a witch.
12. The word Rajah is here pronounced in an odd form; and it has reference to those rajahs who were against widow marriage. As the word is pronounced by a woman of the lower class, it is spelt here incorrectly.
13. The iron circlet worn by a woman on her left hand, is the mark or sign of the husband being alive.
14. Referring to Khetromani.
15. Referring to Podi Moyrani (sweet-meat maker).
16. A dunda is equal to 24 English minutes.
17. Belata means England.
18. This refers to a certain practice in India of the Bride-groom going to the houses of relatives amid great feasting, before the celebration of the marriage.
19. These are all words used by Mahomedans in times of great alarm; and here it is used to express the fear of ghosts.
20. It is very like Shamchand.
21. Referring to Soirindri, the wife of Nobin Madhab.
22. This expression “striking the axe on my feet” signifies ruining myself.
23. That is, had the intrigue used by Ray not been detected, it would have proved very advantageous.
24. All these signify that let Death come upon thee.
25. The word “you” refers to the Indigo Planters.
26. This number, five, here referred to, are the persons whom he was trying to bring on his side for the law-suit.
27. This expression “had been hanged for six months,” is only used sarcastically.
28. That is, as the deer feels disquieted when exposed in a volcano, so is my mate troubled by the many anxieties in my mind.
29. When the rice in cleansed from its husks by being placed in the sun, instead of being boiled, it is called the Atapa rice.
30. That is, this is his last leave.
31. The word parrot here refers to Saralota. As the parrot is generally an object of fondness to persons, so Saralota was called a parrot, because she was much loved by her mother-in-law.
32. This is a proverb, signifying you cannot separate the tares from wheat.
33. Bhima or Brikadar was the second brother of Yudhistra and the second sond of Pandu.
34. The writer class among the Natives of this country.
35. Signifying the distinction between the women or a good and that of a licentious character.
36. This is one of the names of Durga, meaning the goddess of Plenty.
37. Signifying, have you not taken away her whole possession? Then, how can she show her pity by supporting the poor?
38. That is, he will make every thing dark to you, as at the time of the new moon. In short, he will kill you.
39. That is, nothing; as the cold has no effect on the frog.
40. That is, purify themselves by bathing.
41. Sitola is the goddess of the small-pox; and the meaning of the above is that if that goddess be kept satisfied, the disease of the small-pox cannot come; and if come, will pass away.
42. This refers to Nobin Bose. The cacha signifies the piece of cloth kept by the sons on the death of their parents for one month, when the pinda or offering to the dead is made.
43. Lakhman was the brother of Rama. When they were gone to make war with Ravana of Lunka, (Ceylon) in a certain battle Lakhman suffered very much by the Sacti-sela (the name of a superior engine in a battle).
44. This is a sign of shame or fear.
45. The planet Saturn is said to have a very bad influence. Whenever it comes upon one, the utter ruin of that person is thought very near.
46. Ironically, the house of Prosperity.
47. The Kaista is the caste of writers.
48. Caot is the name of a mean caste, and the word Kaet is only a common form of expression for the term Kaista.
49. The vulture is taken for a detestable bird.
50. Signifying, else how can he bear so many kickings?
51. This is said only in reference to his dress.
52. This term Yabans has reference to the Mahomedans, the Europeans.
53. The name of Vishnu, God.
54. This pronoun “his” stands for Goluk Chunder, the father of Nobin Madhab.
55. The term maid-servant here refers to Soirindri, the wife of Nobin Madhab.
56. It is a general custom in this country to apply the alpana on the floor nearly in all religions observances.
57. This term signifies the wife of one’s son.
58. This expression, “the brightener of the ten sides” signifies that he did good wherever he went. The ten sides are the north, south, east, west, north-east, north-west, south-east, south-west, the top, and the under sides.
59. The reference here is to the wanderings of Rama in the wilderness of the Deccan. The signification of the original is that while the husband Nobin is he on the point of death, there is no preparation for his wife to die with him.
60. That is, she had expressed so much anger against her; or as the original, thrown her into the burning-pot of disgust and hatred. The Champa is the name of a fragrant yellow flower.
61. This day in kept sacred by the widows of this country.
62. A certain ceremony performed on the eighth day after the birth for securing its good fortune.
63. A treatise on the science of medicine.
64. Reboti says, My daughter, what is it that gives you so much pain? The bed is all over cleared, there is nothing that can trouble the body.
65. These are words which are expressed through great grief.
66. Kartika is taken to be the most lovely in appearance among the gods—the symbol of male beauty. He is the son of Siva and Doorgah.
67. Here, the reference is to the last of the three days in which the goddess Doorgah is worshipped; and the last day is taken to be one of great pain, because on that day she is to take her departure from her parents to go to her husband Siva.
68. Thickly prepared signifies many coverings of the bed placed one above another.
69. It is one of the names of Doorgah. The term signifies “full of rice,” or the Goddess of Plenty.
70. The face of her husband.
71. It sometimes happens, that during sleep the child either cries or laughs; that is called, the Deala of the child.
72. An ornament made of shell for the wrists of women.
73. That is, let her become a widow within three days, who has made me so.
74. The Sala is the native name of the tree Shorea robusta.
75. The wives of the same husband.
76. Volkmeria odorata.
77. Dhannantari is the Physician of the Gods.
78. Shoranan is one of the names of Kartikeya. In this place, it refers to Nobin Madhab, on account of the great honor which he had acquired from the people of the country; and he is compared with Kartikeya, because he had much honour among the gods.
79. The gait of the swan is considered in this country the most beautiful model of the motion of the feet.
| 18.31 | how many days are there still remaining of this month[./?] | Replaced. |
| 19.32 | This is a Bengal[l]i term | Removed. |
| 24.1 | I shall take her away by certain latyals[.] | Added. |
| 24.15 | Did you inform Sadhu of this[./?] | Replaced. |
| 34.19 | but one of my friends[./,] Bonkima by name, | Replaced. |
| 42.5 | like unto one leading a [,/.] | Replaced. |
| 45.11 | business of the Amin[;/,] then this kind | Replaced. |
| 46.6 | My dear, you can, with [c/e]ase, give | Replaced. |
| 48.7 | My hea[s/r]t bursts | Replaced. |
| 65.13 | the Kazi (the Mahomedan judge)[./?] | Replaced. |
| 66.11 | Bind[a/u]. Have you seen my father this day? | Replaced. |
| 66.13 | Exit Bind[a/u] Madhab and Chaprasi | Replaced. |
| 66.15 | (Exit Bind[a/u] Madhab and Chaprasi.) | Replaced. |
| 68.10 | Daroga[h]. Sir, you are wise | Added. |
| 76.34 | a common [f]orm of expression for the term Kaista. | Restored. |
| 84.18 | there is no preparation for Sita’s going with him[.] | Added. |
| 88.30 | It is necessary to see her pulse on[c]e. | Added. |
| 88.31 | let me observe the[y] pulse once. | Removed. |
| 89.30 | on account [of the ]of the pain in his nose | Redundant. |
| 90.24 | How very extravagant are my daug[th/ht]er’s desires! | Transposed. |
| 95.2 | take Khetramoni from the[.] bed | Removed. |
| 97.28 | and therefore thou remainedest quiet for sometime. | Added. |
| 100.17 | Why are our mother-in-law and [b/B]ou both lying in this manner? | Capitalized. |