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30. Inoculators.—One would suppose a priori that inoculators would make the
most successful vaccinators, but facts lead to a different conclusion. When the "ticka¬
dars" of Bengal, although Brahmins, fail as vaccinators, how much more the malees,
lohars, &c., of these provinces. The truth is that in inoculation the pooja and the
restrictions it involves, are the most important factors, and as these are ignored under
our system, the monopoly of the inoculator has disappeared with them. The most com-
mon complaint one hears of is the "irreligious" character of our vaccination. We are
said to encroach on the prerogative of the goddess, and do not conciliate her with wor-
ship. A number of Goorkha recruits were vaccinated at the depôt in Goruckpore, and
before separating to their respective regiments they had a grand pooja on the occasion,
and I believe this is a common practice after vaccination.
31. Some details of the inoculating process will enable us to understand how
much more congenial it must be to the Native mind than is our more matter of fact
procedure. I must premise that the word malee is used as a generic term for the
whole class of inoculators, which comprise Brahmins, Kaiths, Malis, Lohars, and even
Mahomedan weavers. The last mentioned not only inoculate, but, strange to say, per-
form the usual orthodox poojas.
32. When the inoculating season reverts, the malee goes to his customers,
and a lucky day is fixed upon for the operation. Among the better classes a lucky day
is chosen also for vaccination. Each village has its own inoculator, who is known
and treated as a kind of family physician in small-pox cases. The evening previous
to the operation the house is well purified, and plastered with a mixture of cowdung
and clay. Judging by the coarseness of the iron prong the malee employs, one could
easily believe that two persons are required to moderate the child's struggles during
the long and painful process.
The operation finished, the malee receives his fee and departs for that day.
On the third day he returns and exhibits to his patient some asafœtida and mustard
oil, with bruised small-pox crusts. It is, however, when the feverish period arrives that
all his energies are called into play, as the parents trust in him for the safety of the
child, and his authority is supreme in the household of even the proudest zemindar. He
gives a variety of nostrums, sits down, Native fashion, by the child's bed, and sings
literally by the hour songs to "Seetla," the goddess of small-pox. He accompanies the
melody on the Native "cymbals," and the women of the household join in the chorus.
"Visit, oh! Seetla, this secluded dwelling, stand at the door and give this child the gift of
health. Much have we worshipped thee for its sake before its birth; we have worship-
ped at Prag and Juggernaut, and bathed in the sacred Ganges, and have made obei-
sance at all thy shrines. We will paint thy face with 'roree ' and pour into thy
lap sweet-smelling spices. Then go, and swing thyself happy on thine own neem tree,
that so all in this house be happy likewise."—This is a literal translation of a portion
of a "Seetla" song. If the fever does not seem to abate, a goat is enticed to the bedside,
its forehead is streaked red with "roree," the child's hand is placed on its head, and it
is led out into the jungles to be set free. Scandal has it that the malee contrives to
regain hold of the scape-goat afterwards for a less "spiritual" purpose. During this
period the people of the house are forbidden to bathe or wash their clothes, to eat any
rich food, to wear shoes, gives alms or fire, or to mingle with their neighbours in the
bazaar. These restrictions, on the whole, are sensible ; and if acted up to, inoculation
would not lead to such disastrous results as it so frequently does.
33. About the 15th day, when the child's safety is assured, the great pooja
occurs. The house is a second time repurified and plastered, and in the evening the
malee arrives with his cymbals. He resumes the song, and is joined in the chorus
again by the women, as they cook the materials for the coming feast. When the food
is prepared, a gurra of water is placed close to the wall, and a square place marked in
front of it, as high caste Hindoos make when they cook their food.