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Holy Street Dhurrumtollah
Dhurrumtollah ka Rustah
উদারপন্থী ধর্মতলা জনপথ
Catholic Church of the Sacred Heart in Calcutta on Dhurrumtollah Street: Col Lithograph. Artist: Charles D'Oyly. c1833. Courtesy: BL
This is a sequel of the story 'Finding Dhurrumtollah' I posted last June 4. It was an attempt to trace back the situation of Dhurrumtollah within the province of huge marshy land of Colimba-Talpukur, populated with very different varieties of flora and fauna, and people of different cultural orientation and faith.
The aboriginal Dhurrumtollah continued to exist till the old city of Calcutta stretched across Govindpore and Chowringhee villages amidst forest of sundari trees. Around 1764 the beaten jungle path toward the east was made over by the East India Company as 'Dhurrumtollah ki Rustah'. But the place 'Dhurrumtollah' where to the muddy dusty street supposed to lead remains curiously unspecified in historical records since Mark Wood's map of 1784-85 sited its name and location.
Should this 'Dhurrumtollah' necessarily be an outstanding devotional edifice like temple, mosque or a church? If so, how far realistically we can think of such construction in a forlorn marshland? An answer to this should conceivably help to resolve at least one of the two old theories. The one advocated in 1859 by James Long, that the name 'Dhurrumtollah' was originated from an ancient Mosque; the other initiated by Augustus Frederic Rudolf Hoernlé in 1888, that it was originated from a Buddhist adda in the neighborhood of Jaunbazar.
Before we come closer to look into these theories, often restated by later writers, we must get prepared to free our mind of all sorts of ethnic bias that prevented native communities to accept some other's faith likewise divine. Calcutta has had a relatively short history of communal living but a long torturous memory of bloody relationship between Hindus and Muslims because of sheer religious predisposition politically instigated time and again. In spite of its many ugly episodes, Calcutta has been regarded a glorious seat of divine cultural heritage of Hindu-Muslim creative alliance in the form of Hindustani music, for instance.
Dhurrumtollah Street has too many religious institutions of diverse faiths standing peacefully side by side. We will see in course of our ongoing discussions that this street was a playground for experimenting with liberal principles in social, economic, educational, and spiritual orders as well.
Ghulam Muhammad's Mosque on the left and the spire of the Roman Catholic Church of the Sacred Heart on the right taken by Frederick Fiebig in 1851. Courtesy: BL
View along Dhurrumtollah Street with Ghulam Muhammad's Mosque on the left and the spire of the Roman Catholic Church of the Sacred Heart on the right taken by Frederick Fiebig in 1851. Courtesy: BL
At the very beginning of the Street stand an elegant mosque and a Catholic Church. The view set a blessed disposition, which quickly disappears journeying further into the crowded thoroughfare passing by bazars and commercial houses, public and private institutions and residences of European, Eurasian and native families. There have been also a number of religious houses in close proximity of each other attended by Islamic, Christian and Hindu devotees.
In this 'street are the Union Chapel, the American Mission Home – the small old and the new large Methodist Churches, the Church of the Sacred Heart of Jesus, and besides the good looking Tipu Sultan Masjid at least 5 more mosques, and 2 minor temples. We can add few more to Rev Cesary's list, and make the aggregate more impressive, but that would hardly improve our understanding of the historicity of holy Dhurrumtollah, which this article aims to establish. [Cesary]
Ancient Mosque in Dhurrumtollah
Rev. James Long says there had been an ancient mosque, since demolished, on the very site of Cook's stables, where tens of thousands Musalman devotees assembled to observe the Kerbaladay. The ground of mosque and its neighboring land were owned by a zealous Musalman, Zaffir, who happened to be a Zamadar employed under Warren Hastings. Though Long specifies no direct source, he subscribes to the idea that the 'local sanctity' due to the mosque's presence lent it the name 'Street of Dharamtolah', or the holy street.[Long].
Before 1888, when Frederic Hoernlé talked about his theory about the presence of Buddhism in Bengal, there had been no other theory available except what Rev. Long had proposed and many accepted him unquestioningly. Rangalal Bandyopadhyay was one of them.
"ধর্ম্মতলার পূর্ব নাম এভেন্যু অর্থাৎ বারাসৎ, কারণ তাহার উভয় পার্শ্বে বৃক্ষ শ্রেণী ছিল। ধর্ম্মতলা নাম হইবার কারন এই যে হেষ্টিংশ সাহেবের জমাদার জাফের নামক এক মুসলমান, যেখানে এখন কুকের আড়গোড়া রহিয়াছে সেখানে এক মসজিদ নির্ম্মাণ করে। পরে সে স্থানে বর্ষে বর্ষে কার্বালার সময় সহস্র সহস্র মুসলমান একত্র হইতে থাকিলে ধর্ম্মতলা নাম হয়।"[Bandyapadhyay]
After Rangalal, writers like William Carey, A K Ray, Evan Cotton, Harisadhan Mukhopadhyay, keep both the ideas alive by repeating Rev. Long and Dr. Frederic Hoernlé without making attempt to check their veracity.
Dhurrumtollah Street Scene. Calcutta Ladder, Cook &. Calcutta. (Old Picture Postcard) Courtesy: Ebay
The alleged Mosque was told to be built on Zamadar Zaffir's land and that should have happened during the tenure of Warren Hastings who employed Zaffir. The Mosque was worn out before Cook's livery stables occupy the plots at nos. 182 and 183 Dhurrumtollah Street. It was originally an enterprise of Chevalier Antoine de L'Etang who came to Calcutta in 1796 and opened a riding school on Park Street and a horse repository on Dhurrumtollah Street to conduct weekly auction sales of horses. [Roberdeau] Most likely, the alleged mosque was built after Plassey and disappeared at the end of 18th century. During its existence the Musalman population in Calcutta had never been so high to let us imagine tens of thousands Musalman devotees at Karbala, as Long says. The Census reports that the Musalman population In Calcutta grew from 37848 in 1752 to 48162 in 1821. It is also interesting to note that the ancient mosque, as Long indicated, was situated close to the entry point of the Street and needed no approach-road or a 'Dhurrumtollah ka Rastah'.
Lastly, the scope of general acceptance of an Islamic shrine by other religious sects, Hindus in particular, sounds unrealistic in the historical context of socio-cultural relationships primarily based on religious practices, rites and ceremonies. What Alexander Hamilton writes in early 18th century remains still relevant that "In Calcutta all religions are freely tolerated", but there have been polemics, as always, to shatter the harmony in living together instigated by vested interest in gaining power and glory. The extract from East India Chronicle published in 1801 shows a short and sharp picture of the conflicting situation, and the social and political attitude to buy quick solution rather than any permanent gain.
"The Mussulman Mohurrum, and Hindu festival in honour of Doorga, happened to occur at the same time from the former being regulated by Lunal Calculate, disputes between the two sects took place in many parts of India, and their contests were attended with bloodshed. During the Government of Ally Verdi Khan, the Hidoos were publicly prohibited from celebrating their festival, whenever it happened to interfere with that of the Mahomedans. – An event proof of the bigotry and intolerant spirit of them and their arbitrary government of the Hindoos." [Hawksworth] The kind of 1801 reportage discourages us to admit Rev. Long's view as plausible theses that presupposes acceptance of non-idyllic Musalmans are equally virtuous and Masjid a holy (ধর্মীয়) institution. Thus the presence of the Ancient Mosque and its association with the naming of Dhurrumtollah Street may remain a mere myth until researchers bring to light sufficient supportive evidence.
Jaunbazar Buddhist Adda and Dharmaraj Temple
We have come to know from Evan Cotton that Dr Hoernlé discerns in the name 'Dharamtala' a reference to Dharma, one of the units in the Buddhist Trinity, and he also points to the 'Buddhist Temple in Jaun Bazar hard by', in confirmation of his theory. Cotton, however, left no citation for the readers to reach Hoernlé's exact version in context. [Cotton]
Augustus Frederic Rudolf Hoernlé (1841-1918), the India born British Indologist of German origin, is better known as philologist. He spent nearly his entire working life studying Indo-Aryan languages, editing and translating manuscripts. His work, 'Manuscript remains of Buddhist Literature from Eastern Turkestan', was brought out in 1916. [Grieson] . Those interested may find a complete list of his works in OCLC WorldCat Identities. http://worldcat.org/identities/lccn-n83172870/
Jataka. Turkish version. Courtesy: Berlin-Brandenburg Academy of Sciences and Humanities
Hoernlé was associated with the Asiatic Society of Bengal since long and presumably had occasions to share views with MM Haraprasad Shashtri (1851-1931) working then as the Director of Operations in Search of Sanskrit Manuscripts. Haraprasad became famous for discovering the Charyapada, the earliest known examples of Bengali literature. One of his most important scholarly contributions is 'Living Buddhism in Bangal' where he elaborates his theses of Dharma Cult and its relationship with Bengal Buddhist trends in plain language. In an attempt to substantiate his ideas Haraprasad introduces us to a Dharma-Thakoorbari in Jaunbazar, which seems most likely the one Hoernlé had in mind.
Charyapada. 12th Cetury. Pre-modern Bengali
Haraprasad suggested that the imagery, symbolism and worship of Dharmaraj bore very close resemblance to Buddhist notions of the sacred. He dedicated his entire career to pursue his ideas that resulted in numerous publications. His basic tenet that the worship of Dharmaraj was nothing more than a remnant of decaying Buddhism in Bengal stayed virtually unchallenged for almost half a century. It was Khitish Prasad Chattopadhyay who, based on his anthropological field studies, first questioned his hypothesis in 1942. Khitish Prasad noticed "a preponderance of tortoise-shaped stones" and inferred a tortoise cult that was later absorbed into Buddhism. He thus introduced the novel idea of pushing the origin of Dharmaraj back even farther into the past by equating Dharmaraj with the Vedic deity Varuna. [Korom] Soon after Sukumar Sen suggested in an article that it was Dharma worship that influenced Buddhism and not otherwise. The antiquity of Dharmaraj, he believed, predated the Vedas, and the cult in its most primitive form was brought in by the Austric immigrants. This view got a support from grammarian Suniti Kumar Chatterji who independently proposed the Austric origin of Dharmaraj based on philological evidence.
The most cautious review of Haraprasad was brought out in 1946 by Shashibhusan Dasgupta in his book, Obscure Religious Cults. Having critically examined archival resources he comes to a conclusion that proves to be most significant for our discussion. As he perceives, Dharma cult can be said to be a crypto-Buddhist only so far as it bears faint relation to that form of later Buddhism, more than 90% of which belong to religious systems other than Buddhism – including the beliefs and practices of the Hindus, Muslims, and even of the non-Aryan aborigines. This might be the kind of reasons why Nihar Ranjan Ray in his book, বাঙ্গালীর ইতিহাস (Bangalir Itihas), pronounces 'ধর্মঠাকুর বৌদ্ধধর্ম থেকে উৎপন্ন নয়' (Bouddhism not the origin of Dharma cult) [Ray]
As we have already noticed, the researchers involved in the discovery, identification and interpretation of Dharmaraj are generally coming either with literary or anthropological background. Asutosh Bhattachayya belongs to both the camps. Like every other scholars in this field he acknowledged the pioneering works of Haraprasad and other veterans but at the same time felt that the various opinions put forth by them might apply to a specific location without producing a generative model for the whole area in which Dharmaraj is worshipped. [Korom] I fear, our story of Jaunbazar temple, to be told in a moment, might contribute some more issues to clear up before looking for such a generative model.
Dharma Cult and Jaunbazar Dharmalay
We learnt from Haraprasad that the Calcutta temple of Dharma, situated at the premises no. 45 Jaun Bazar Street contains six prominent images namely Dharma on a simhaśana, with his conspicuous eyes and his tapering head representing the light of the Adi Buddha. This is a miniature of the chaitya. Below the simhaśana are big images of Ganeça and Pancánand as a form of Mahádeva. Below these is a stone with eruptions representing small-pox. This is çitalá. There are Sasthi, the goddess of procreation, and Jvarásura, the demon of fever, also to be found in the room. According to him,"çitalá or Háriti is a constant companion of Dharma in Nepal. Ganeça and Mahákála are regarded as Dváradevas, the gods at the door of Dharma."
Haraprasad then draws our attention to 'something very curious in the Calcutta temple'. He found there three regular shaped stones forming one object, the middle one being smaller than the other two. They are decked with brass or silver nail-heads fastened on the stones with wax. One is led to suspect that 'this is the ancient representation of Dharma, Samgha and Buddha in one piece of stone. This representation is very ancient, – much older than the present form of Budhism in Nepal' (my emphasis). To his estimate, 'the Calcutta temple is a very old one and represents a very ancient state of religion in this part of the country". [Shastri] This is an extraordinary view in the context of the findings of Shashibhusan that the Dharma cult originated and spread only in some parts of Western Bengal, which is proved beyond doubt by the local references found in the ritualistic works and the semi-epical Dharmamangal works. The stone-images of Dharmathakur, as exists in Jaunbazar Temple, are still being worshipped in West Bengal. He believes, "Dharma cult, developed in Bengal out of the admixture of some relics of decaying Buddhism, popular Hindu ideas and practices, a large number of indigenous beliefs and ceremonies, and ingredients derived also from Islam" as well.
Shashibhusan endorses fully the insightful statement of Haraprasad that "no religious movement of long-standing cultural influence can be eradicated all at once from a land by any other religious movement or political or religious causes. Buddhism, even in its Tantric from, was pushed aside and was gradually assimilated into the cognate religious systems among Hindus and the Muslims, and the Dharma cult is the outcome of such a popular assimilation." It may not be difficult for us to appreciate that the followers of Dharma cult with their monotheistic belief in the formless God could easily have responsive terms with the Muslims who had the same monotheistic belief in the formless God and who were particularly antagonistic to the polytheistic belief of popular Hinduism. Hindus, like Dharmites themselves, regard Dharmathakur either as a form of Vishnu or of Shiva. They do not have anything to oppose until Dharmathakur is claimed to be the supreme deity – the creator of Hindu Trinity.
Dharmaraj Khargapur
Dharmaraj. Rajputana
Dharmaraj. Ujjaini
Dharmaraj in Differnet Forms
Dharmathakur is also called Dharma Thakur, Dharma Raja or Dharma Ráya. Dharmathakur is known in different places by different names, such as, Chand Rai, Kalu Rai, Dolu Rai, Bankurha Rai, Banka Rai. Dharma cult is a far more popular among common folks – unsophisticated and the less advantaged populations forming a huge body of devotees to frequent Dharamtala – to worship Dharmathakur presumably at the foot of a tree, as the suffix 'tala' (তলা) indicates [Beverley. Census, 1876], A temple has been built there only toward the end of the 19th century, in 1300 BS at premise no. 45 Jaunbazar Street, [Shastri]
Of late, we come to know from the locals, including a sevayet and a purohit, that immediately before, it was only a small shrine next to the pond, talpukur, within the same Taltala area, where Dharma Raja had his home under the patronage of Rani Rashmani. As before Gajan is being held every year two days before Chaitra Sankranti – an occasion of great festivity for the locals – no matter Hindus and Muslims.
Dharmatala. In a unique celebration of Buddha Purnima. Courtesy: Anandabazar
The findings of Haraprasad should have been well-known in the academic world of his time and thereafter. Yet the existence of Jaunbazar Thakurbari is sadly overlooked by all but a few. Pranotosh Ghatak, a 20th century journalist, is one of them. He narrates the story of Dhurrumtollah Street justly pointing to the hallowed seat of Dharmathakur on Jaunbazar Street as the origin of the name of Dhurrumtollah Street. Pranotosh provides whereabouts of the few other Dharma Thakurbaris around Dhurrumtollah. A Banka Rai Street, goes behind the Wellington Square connecting Dhurrumtollah Street, and a temple of Banka Rai remains there. In Bengal & Agra Annual Gazetteer for 1841 he also finds citations of places of Dharma worship in the localities of Dinga-Bhanga Lane and Doomtala Street.
Until very lately, we were unsure about the exact address of the Jaunbazar Street Thakurbari that Haraprasad had visited and referred to as premise no. 45 and not no. 51 as found in the Bengal & Agra Alamanacfor1841.
Temple Foundation Stone
Another directory, namely, the Bengal Directory for 1876 shows it at premise no. 48, instead. As one may find today, the 'Thakoorbari' now known as Sitalamandir, though inscribed 'Dharmalay' on a stone-slab dated 1300 BS when the temple was built by Harish Chandra De (referred to by Haraprasad as 'Hari Mohan De' whom he met personally), stands on number 45 Surendranath Banerjee Road (formerly Jaunbazar Street).
During the last hundred years the temple 'Dharmalay' and its ambience have considerably been changed and more so the situation inside the holy chamber of gods and goddesses. While many of the idols Haraprasad described still show up, some seemingly go missing or misplaced. Unfortunately, the single-piece stone with three regular shaped figures, which Haraprasad belived to be 'an ancient representation of Dharma, Samgha and Buddha' was not found by recent visitors.
Dharmaraj Sila wth metallic Eyes. Taltala Dharmalay Temple. 2018. Photo.: Author
The most important among the available ones is the Dharmaraj sila – with two metallic eyes set on the uncut primeval stone placed above three separate stone tablets bearing symbols of Kurmo avatar, matsya aavatar and a pada-padma of exqusite minimalistic style of ancient Indian art. Besides the idol of Dharmaraj with two metallic eyes fitted on black granite in primeval form, there are idols of kurmo avatar and matsya(?) avatar and a padma-pada made of stone..
Kurma-Avatar Shila
Matsya Avatar Shila
Pada-padma Shila
More uncertainties like this may remain for the future researchers to settle, but it is, I believe, the facts discussed here should be convincing enough to accept that 'Dharmatala' or Dhurrumtollah, where 'Dhurrumtollah Ki Rasta' originally destined for, was actually the seat of Dharmathakur discovered on Jaunbazar Street in recent past. The entire region remained for few centuries predominantly under the spell of the pre-Aryan religious sect of Dharma cult, supposed to be 'much older than the present form of Buddhism in Nepal'. This is not a hasty conclusion but actually conceived long back by Haraprasad, Shashibhushan redefined it, and since then generally accepted and retained by informed people. [See: অগমকুয়া http://sisirbiswas.blogspot.in/2016/01/blog-post.html%5D
Origin of the Dharmaraj Shalgram and the Missing Chaurangiswar
A question, which never been asked ever before, is being put forward here for understanding how and where from the ancient cult of Dharma worshipping came and settled at Jaunbazar Dharamtala, in the neighborhood of Dinga-Bhanga, Talpukur. How and when this non-Aryan religious sect, outwardly Buddhistic, propagated? Who inspired this faith in this part of the country? The subject sure enough goes far beyond the colonial Calcutta but not unrelated to the topics we discuss in puronokolkata. The issues need handling with sophistication and perhaps a different platform. However, I intend to address the questions summarily to share with you my perceptions and also to encourage researchers to undertake intensive studies to reveal an obscure ethnic cultural link with ancient Calcutta.
In Paschimbanger Sangskriti, Benoy Ghosh suggests that it was the migrated fishmongers from Ghatal/Arambagh settled in the locality of Jeleparha who initially started worshipping Dharma-Thakur. Sadhus from the riverside go to Dharmatala to pay homage, take part in Gajan and Mela organized by the fishermen under the patronage of Rani Rashmoni. The Dom-pandits played the role of ministers in performing rites and ceremonies of Dharma-Thakur. Those apart there has been a well-established community of Nath-Pandits, who also act as ministers to Dharma-Thakur. [Ghosh] There are some Dharmamangal narratives that contain regular mixture of the legends of the Nath literature and the Dharma literature, where prominent Nath siddhas along with gods, goddesses and demigods are worshipped in line with some Dharma-puja-vidhana. [Shashibhushan] Most significant poets of Dharmamangal are Rupram Chakrabarty (17th century) and Ghanaram Chakrabarty (17th-18th century). Manikram completes his work in circa 1725 (4th Jayistha 1703 Saka era). The recency of Dharmamangal kavyas and the era of Rani Rashmoni dispute the theory that Dharma-cult was introduced in Calcutta by the Jelepara fishing community. Moreover, the primeval shalgram of Dharma-Thakur found in Jaunbazar-Dhurrumtollah Sitala-temple differs radically from the depictions of Dharmamangal kavya, being more akin to the pseudo-Buddhist notion of Nath-cult. The most prominent among the Nath-siddhas are Minanath (or Matsyendranath), Goraksanath, Jalandhari and Chauranginath – all included in the list of the Buddhist Siddhacaryas. Since the last mentioned Nath-siddha 'Chauranginath' happens to be our focal point, I may be allowed to dwell upon the legend of Chauranginath without delving into the history of Nath-cult which appears to Shashibhushan as a 'hotchpotch of esoteric Buddhism and yogic Saivism' representing a particular phase of the Siddha cult of India.
Chauranginath, or Chaurangi Swami, is regarded as one of the apostles of Bengal. Dinesh Sen writes "The Aryans who came to Bengal and settled here had distinctly a high religious object in view. From Silabhadra, Dipahkara and Mahavira to Minanath, Gorakjanath. Hadipa. Kalupa, Chaurangi and even Ramai Pandit — the apostles of Bengal all proclaimed to the people the transitoriness of this world and the glory of a religious life. [Sen]
Nath_Siddha Lineage
Vajradhara surrounded by smaller figures of Telopa, Naropa, Marpa and Milarapa Hanging scroll (mounted on panel). Courtesy of the Freer Sackler Gallery.
Chauranginath (c1400), a contemporary of Kabir(1398-1518), lived few generations behind Śīlabhadra (529AD-645AD), Atīśa-Dīpaṃkara Śrījñāna(980AD_1054AD), and Gorakshanath (11th- to 12th-century). He is one of the nine nathgurus and according to some traditions a direct disciple of Minanath. We know little of Chauringhi but some unverified stories like the ones retold by Harisadhan in his book.
Legend has it that the sacred granite bearing the face of Kali the Goddess was discovered by Chauringi swami or his disciple Jangalgiri, and thereafter the jungle covering the area between Lal Dighi and Southern end of Govindpore was named Chowringhee after his name. Though we get this from flimsy source, it may be worth exploring since, other than hearsay, there is no clue as yet how and where from the vigraha of Kali was brought into the Kalighat temple. We learnt from Kalikshetradipika that it was found in the wilds by a wandering sanyasi: "যাহা হউক ইহা অবশ্য স্বীকার করিতে হইবে যে কালীঘাটে কালীমূর্ত্তীর প্রথম প্রকাশ অবশ্য অরণ্যবাসী বা গৃহত্যাগী ভ্রমণ তৎপর কোন না কোন সন্ন্যাসী বা ব্রহ্মচারী দ্বারা হইয়া থাকিবে। কোন সময়ে এবং কাহা দ্বারা কি প্রকারে প্রকাশিত হয় তাহা স্থির করা বড় দুরূহ।"
Harisadhan gathered from an octogenarian that long back there were four Shivalingas being worshipped by sanyasis within the jungle of Chouringhee and its neibourhood. Nakuleswar discovered and reestablished in Kalighat by one Tarachand Sikh; Jangaleswar Mahadeva, said to be relocated somewhere in Bhowanipore Kansaripara by Jangalgiri – a disciple of Chauringinath; Nangareswar Mahadev exists near Burrabazar Pan-posta; Chouringiswara Mahadeva is said to have been unearthed while the Asiatic Society building was being constructed and removed afterwards to some unknown destination. We may recall that the land upon which the Society's building constructed had been occupied previously by Antoine de L'Etang's riding school.
A K Ray, however, rejects Chauringinath as there is "no tangible evidence that Chauranga Swami ever came to Calcutta and lived in its jungle". The original name of "Chowringhee", he believes, is "Cherangi", and suggests that the goddess Kali herself, called Cherangi from the legend of her origin that they trace back the name of 'Chowringhee'".
AK Ray is right so far as there is no hard evidence that Chauranga Swami ever came here. But there is no evidence either that he never did, especially being an acknowledged apostle of Bengal. The interpretation that the jungle was called after the Goddess Kali who herself called 'Cherangi' may not be readily acceptable.
Map of Calcutta Before the English. 1680
As we experience, a place name evolves from what it is being frequently called by. The name 'Cherangi' is little known and does not appear in the 1001 names of Kali. It is therefore very unlikely to be a valid ground for accepting the name 'Cherangi' as an alias of Kali the Goddess.
We know from Dinesh Sen that one of the Bengal apostles is Chaurangi swami. He and his disciples are known as Chaurangis in the sense that their religious life was to stand the fourfold test of ascetics, viz., parama-tapssita(great privation), parama-lukhata (great austerity), paramajegucchita (great loathness to wrong-doing), and parama-pavivittata ( great aloofness from the world). No wonder Chauringi swami and his disciples find the jungle adjacent to river Ganges an ideal retreat for them, and the jungle becomes then known by the name of Chaurangis. The jungle Chaurangi had been in existence long before the English occupation. The earliest map of Calcutta made in the 16th Century shows its topography covering the entire region between the Creek and Kalighat opposite Govindpore. It was for the first time, the map Mark Wood prepared in 1784-85 charted the chunk of land separated from Chowringhee as Colinga. Colinga includes two subareas: Talpooker and Jala Colinga where Jaunbazar-Dhurrumtollah belongs to. It is the site of Dharma-Thakur Temple very much within the domain of Chaurangi. Here the Nath devotees of Dharma put their obscure religion into practice and made it adored by people of all sects. In course of time Dharmatala turns into a holy place for all, and a landmark of Calcutta then and now.
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Carey, William. 1882. Good Old Days of Honorable John Company; Vol.1. Calcutta: Quins Book. Retrieved (https://archive.org/details/goodolddaysofhon00careuoft)
Chattopadhyay, Suryakumar. 1891. The Antiquities of Kalighat; or, কালীক্ষেত্র দীপিকা. Calcutta: Bhowanipore Parthib Yantra. Retrieved (https://ia801904.us.archive.org/23/items/in.ernet.dli.2015.354023/2015.354023.Kalikhetra-Dipika.pdf)
Cotton, Evan. 1907. Calcutta, Old and New: A Historical and Descriptive Handbook to the City. Calcutta: Newman. Retrieved (https://archive.org/details/calcuttaoldandn00cottgoog)
Dasgupta, Shashibhusan. Obscure Religious Cults as Background of Bengali Literature. Calcutta: C.U., 1946. Retrieved (https://archive.org/details/in.ernet.dli.2015.31035/page/n3)
Ghatak, Pranotosh. n.d. Kolikatar Pathghat (কলিকাতার পথ ঘাট). Calcutta: Indian Associated Publishing. Retrieved (https://archive.org/details/in.ernet.dli.2015.355340/page/n7).
Ghosh, Benoy. Paschim Banger Sanskriti (পশ্চিম বঙ্গের সংস্কৃতি). Kalikata: Pustak Prakash, 1950. https://archive.org/details/in.ernet.dli.2015.354330/page/n7
Grierson, G A. Augustus Frederic Rudolf Hoernlé. In: The Journal of the Royal Asiatic Society of Great Britain and Ireland.(Jan., 1919), pp. 114-124. https://www.jstor.org/stable/25209477
Hawksworth. East indian Chronologist. Calcutta: Hircurrah Press, 1801. https://archive.org/stream/eastindianchrono00hawkuoft#page/70
Korom, Frank J." Editing Dharmaraj: Academic Genealogies of a Bengali Folk Deity. In: Western Folklore Vol. 56. No. 1 (Winter. 1997). pp. 51-77. https://www.jstor.org/stable/1500386?read-now=1&loggedin=true&seq=27#page_scan_tab_contents
Long, James. 1852. "Calcutta in the Olden Time – Its Localities." The Calcutta Review 18:275-. Retrieved (https://catalog.hathitrust.org/Record/002715346)
Mukhopadhyay, Harisadhan. 1915. "Kalikata: Sekaler O Ekaler (কলিকাতা একালের ও সেকালের)." Retrieved (https://archive.org/stream/Kalikata-Sekaler-O-Ekaler-Harisadhan-Mukhopadhyay/Kalikata%20Sekaler%20O%20Ekaler%20-%20Harisadhan%20Mukhopadhyay#mode/2up)
Ray, Niharranjan. Bangalir itihas (বাঙ্গালীর ইতিহাস); Adi Parba. Calcutta: Dey's, 1356 BS. https://archive.org/details/BangalirItihasAdiparbaByNiharranjanRoy/page/n3
Roberdeau, Henry.'Accounts of life in Calcutta in 1805. (Editorial Notes)" In: Bengal Past And Present Vol.29, 1825. https://archive.org/stream/in.ernet.dli.2015.32669/2015.32669.Bengal-Past-And-Present–Vol29#page/n139/mode/2up.
Sen, Dinesh. History of Bengali language and literature. Calcutta: C.U., 1911
https://archive.org/stream/in.ernet.dli.2015.47773/2015.47773.History-Of-Bengali-Language-And-Literature#page/n439/mode/2up/search/chaur
Shastri, Haraprasad. 1897. Discovery of Living Buddhism in Bengal. Calcutta: Sanskrit Press. Retrieved (https://archive.org/stream/in.ernet.dli.2015.47680/2015.47680.Discovery-Of-Living-Buddhism-In-Bengal#page/n3/mode/2up).
Shastri, Haraprasad. Remnants of Buddhism in Bengal. Proceedings of the Asiatic Society of Bengal December. Calcutta: The Society, 1894. https://archive.org/details/proceedingsofasi94asia/page/134
Thacker Spink. 1876. Bengal Directory, 1876. Calcutta: Thacker, Spink. Retrieved (https://archive.org/details/in.ernet.dli.2015.68578)
Wilson, Horace Hayman. 1846. Sketch of the Religious Sects of the Hindus. Calcutta: Bishop's College. Retrieved (https://archive.org/details/sketchofreligiou00wils/page/n5)
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CALCUTTA MAIDAN in 18th and 19th Centuries
Pavilion at edge of Monohur Doss's Tank, Maidan. Photographer: Unknown. Dated c1900-1914. Courtesey: RCAHMS
কলকাতা ময়দানঃ অষ্টাদশ/ ঊনবিংশ শতাব্দী
After winning back Calcutta, finally defeating Siraj at Plassey, the English East India Company decided upon two things: (1) Replacement of the their old fort with a new one – mightier and better-planned, and (2) Expansion of Calcutta southward.
The onslaught of Nabob's army wrecked the already overcrowded settlement. The situation called for immediate renovation and expansion of the town toward pastoral Govindpore where the new Fort William was to be erected. 'Govindpore village, surrounded as it was by waste lands formed a natural esplanade.' [4] The old Fort had no esplanade for guns, which happened to be one of the reasons for its fall. [10] About a mile away from the old Fort the construction of the second Fort William set off in 1758. The new Fort, essentially a military establishment, and not a fortified factory of English traders as the old Fort was styled, costed the EEIC some two million sterling [5]. The chosen site of the Fort was on the river-bank of village Govindpore, considerably south of the old Mint.
Calcutta from the Old Course. Artist : Chartles D'Oyly. c1838
Formerly, the village was the primary seat of the Sheths and the Bysaks. In early 16th century, four families of Bysaks and one of Sheths founded the village of Govindpore, after the name of their tutelary deity, Govindaji. They built a shrine of the Vaisnav deity on the site where the New Fort William now stands, not far from the old Kalighat temple. [17]. Govindpore had only 57 bighas of inhabited land out of 1,178 bighas. The entire population of the flourishing village was removed to make room for the new Fort with its unobstructed field of gun fire that completed in 1773. The inhabitants were compensated by providing lands elsewhere, expending restitution-money – the fund Siraj-ud-Dowlah recompensed for the damage he did. The Sheths moved to Cotton Bale Market, (Bengali: সুতানটি হাট ), in Burrabazar. The jungle that cut off the village of Chowringhee from the river was cleared giving way to the wide grassy stretch of 'Maidan of which Calcutta is so proud'.
Expansion of Town Calcutta
The denizens of town Calcutta never before felt like going further than Respondentia Walk, lying beyond Chandpal Ghat, or the fish-pond near Lal Dighi as 'there was too wholesome a dread of thieves and tigers, to induce them to wander into the grounds of the neighboring zemindars who were the Robin Hoods of those days.'[13] In 1756, when Seraj-o-dowlah took the place, only seventy houses were inhabited by Englishmen. The sudden development activities at Govindpore encouraged them to look forward for a change in lifestyle. The prospect of living lavishly in countryside bungalows in the neighborhood of the New Fort site attracted the white population. Gradually they moved out to settle in village Chowringhee adjacent to Govindpore separated only by the ancient pathway from Chitreswari temple at extreme North to Kalighat at South. As already we noticed, Esplanade and Maidan both are being used indiscriminately for the sprawling green square around the New Fort William.
Maidan looking beyond Esplanade Row. Dhurrumtollah Tank at right corner, criss-cross pathways, and tents are visible. No details available. Courtesy: Alamy
Maria Graham in her, Journal of a residence in India, penned a picturesque description of Maidan as she found in 1810. The road which leads past Fort William, connecting Garden Reach with Calcutta, is called the Esplanade. It is shaded, by umbrageous trees, and forms a very pleasant drive in the evening. The light air coming off the water is cool and grateful to the multitudes in search of air, change, or exercise. This esplanade is terminated by a very handsome colonnade ghat, which forms a most classical and pleasing object to the eye, as well as a most convenient and useful accommodation to the natives for the performance of ablutions in the river, to which the bathers descend by a flight of steps. It was built solely for this object by a pious and opulent Hindoo. [9]
The snow-white paddy bird, with elegant and outstretched neck and stork-like dignity, walks carelessly, unheeded, undisturbed, unscared he pursues his watchful employment of fishing in the shallows, with an almost domestic familiarity and fearlessness of the presence of man. [12]
Maidan, the chief open space in Calcutta between Government House and Garden Reach, is also called the Esplanade (Bengali: গড়ের মাঠ), that is, plain ground in front of a fort, in which attackers are exposed to the defenders' fire. Calcutta Maidan, or the Esplanade of the New Fort, never had an occasion to partake defense task but acts as a fulfilling centre of entertainment and refreshment ever since its formation.
Maidan virtually covers, besides small portions of Birjee and of Chowringhee, the entire area of Govindpore, which began at the Northern boundary of Dhee Calcutta and ended at Baboo Ghat, and then went up to the Govindpore Creek, or Tolly's Nullah at the extreme end of the English zamindari. It was 'immediately to the South of Surman's Gardens, next to the General Hospital building. At West, Maidan includes King's Bench Walk with a row of trees separating it from the riverbank between Chandpaul Ghaut and Colvin's Ghaut, or Cucha-goody Ghaut, as it was called then. At North, Esplanade Row, from Chandpaul Ghaut, runs into Dhurumtollah in a straight line past the Council House and the old Government House standing side by side.
The borings made in the Fort, in 1836-40, under the superintendence of Dr. Strong and James Prinsep, have shown that the ocean rolled its waves 500 feet beneath the surface of the present fort, and in 1682 an ancient forest existed in that locality. [1] Early 1789, Government resolved on filling up the excavations and leveling its ground. The plan was prepared for the benefit of Calcutta in general, and of the houses fronting the Esplanade in particular. The plan extended to drain the marsh land, in expectation that the digging a few tanks will furnish sufficient earth and thus save the project cost and time. A new tank was made in 1791 at the corner of Chowringhee and Esplanade, which existed till the dawn of the twentieth century.
Calcutta: David Rumsey Historical Map (cropped). London: Chapman & Hall. 1842 Courtesy: Society for the Diffusion of Useful Knowledge (GB)
Talaos or Tanks
The City of Calcutta is supplied with good drinking water, from a considerable number of large ponds mostly situated towards the Chowringhee quarter. Those facing Chowringhee Road were constructed by Monohur Dass, the chief member of the Shah Nowputee Muhajun of Benares in Lord Cornwallis's time. [2]
A series of artificial lakes (tanks) stretched down the length of Chowringhee Road: the Dhurrumtolah Tank at the northern limit; the Manohardoss or Colinga Tank with its corner pavilions opposite Lindsay Street; the General's tank opposite Park Street; Elliott's Tank facing Harington Street previously 'Graham Street'; and at south-end the Birjee Tank.
Dhurrumtollah Tank
Photograph of Dhurrumtollah Tank on Maidan from Chowringhee Road. Creator: Samuel Bourne. 1865. Courtesy: British Library
This is a view from the north end of Chowringhee Road, beside the carriage stand, looking north-west across the Dhurrumtollah Tank, towards the façades of the houses along Esplanade Row, with Government House at the extreme left. The flat-fronted, verandahed building behind the premises of William Coish & Co is the Adjutant-General's offices. Among the commercial premises on Esplanade Row are Mountain's Hotel, Madame Nielly (French milliner), Payne & Co's Belatee Bungalow and Thomson & Company.
The view looks south along Chowringhee Road with impressive array of private and public buildings on the far side of Maidan.
Monohurdass' Tank
Monohur Dass Tank. Creator: Samuel Bourne. 1868 Courtesy: British LibraryThe view looks south along Chowringhee Road, with the Monohurdass Tank in the foreground and General's Tank beyond. The spire of St Paul's Cathedral can by seen on the skyline at the extreme right.
General's Tank on Maidan. Creator William Wood. 1833. Courtesy: British Library
The General's Tank
The General's Tank was one of the three large artificial reservoirs in the Chowringhee district of Calcutta. It was just south of the junction with Park Street. This print also shows the house of Thomas Babington Macauley, who was a Law Member of the Supreme Council of India, and worked on the reorganisation of the Indian legal system necessitated by the New India Act of 1834. He lived at number 33, Chowringhee Road, from 1834 to 1838. Thereafter the building became the headquarters of the Bengal Club.This lithograph is taken from plate 21 from 'Views of Calcutta' an album of paintings by William Wood.
Elliott's Tank
Elliott's Tank. Creator: William Wood. 1833. Courtesy: British Library
Elliott's Tank facing Harington Street, previously 'Graham Street', situated between the General Tank and Birjee Talao. The tank was named after Sir Charles Elliott, Lieutenant-Governor, 1890-1893.
FORT-GATES and ROADS
The Fort occupied a large chunk of Maidan around the centre with as many as seven gates, each having its own approach road across Maidan, namely, the Calcutta Gate leading out to the Eden Gardens, the Plassey Gate facing south of Government House; the Chowringhee Entrance Gate leading out of the road entering Park Street; the Chowringhee Exit Gate leading out of the road entering Park Street; The Hospital Gate leading out of the Race Course; the St. George's Gate facing north of Hastings; and the Water Gate facing the river near the Gwalior Monument. It is only in recent years we have had any road outside the fort. Pathways thread their way across the Maidan which has been cleared of the jungle. The oldest among them is the 'Course' made to take the air in'. The road was, however, full of dust, yet considered one of the airiest and pleasantest drives in Calcutta, extending from the Cocked Hat on the north to the Kidderpore Bridge. The Course, so called as being a coss or two miles in length, is described in 1768, as being 'out of town' in a sort of angle. [13]
Maidan and River Ganges at a Distance. Creator: Samuel Bourne? c1870's. Courtesy:Old Indian Photos
Maidan view from High Court. Samuel Bourne c1870's. Courtesy: Old Indian Photos
Far side view of Maidan and Dhurrumtala Tank. Creator: Francis Frith. c1850
The broad gravelled walk on the west side of that portion, known as the Red Road, then called Secretary's Walk, constructed in 1820. To the south of the Fort ran the Ellenborough Course. The Vice-Roy Lord Northbrook led the grand procession this way taking the Prince of Wales from the Prinsep's Ghaut to the Government House. It was a fine raised and turfed ride for horse exercise; and towards the cast, the Race Course, commenced in 1819.[6]
Strand Road with Indians with bullock carts and horse-drawn carriages and sailing ships and other boats on river in Calcutta. Creator: Samuel Bourne. c1860s Photograph by Bourne and Shephard
RIVER GHAUTS
Another avenue of trees was planted, about the time of the Lottery Committee, on the river-bank from Chandpal Ghaut to the New Fort. Its position was indicated by the row of fine trees which stood south of Baboo Ghat. This was known as Respondentia Walk – the resort of those fond of moonlight rambles, and of children, with their train of servants. 'Calcutta society, alighting from carriages and palanquins, promenaded in the cool of the evening'. Dogs and horses were not allowed to disturb the harmony of polite conversation, by an order of the Governor-General in Council forbidding persons accompanied by dogs to enter Respondentia Walk. [4] The Esplanade on the banks of the Hooghly, thus provided the fashionable promenade of Calcutta a Hygeian Walk, as William Jones called. [1] Where the Bank of Bengal stands on the bank of the old Creek, at Cutcha- goody Ghaut, an avenue of trees ran along the river-bank to the Supreme Court, as King's Bench Walk. The Walk was exclusively reserved for the English inhabitants from 5 to 8 o'clock every evening, sentries being posted **near the sluice-bridge" to prevent the entrance of natives.
Chandpal Ghaut. Creator: James Baillie Fraser. c1814
Prinsep Ghaut – engraving from a sketch appeared in the Illustrated London News,1876 by one of their special Artists
Baboo Ghaut. Creator unknown. c1010s. Courtesy: RCAHMS
[6] In 1823 the Strand road was formed, which led to a great sanitary improvement. This road has been widened at the expense of the river, so that where the western railing of the Metcalfe Hall stands, there were, in 1820s, nine fathoms of water. [13]
View of Eden Gardens Calcutta. Creator: Samuel Bourne. 1865. Courtesy: British Library
The site was initially named Auckland Circus Gardens, which stands at the northern-end of Maidan toward Calcutta Gate. The Gardens came into being when the Governor General, Lord Auckland, desired to create a circus and a garden. A pleasure ground with an oblong tank in center was laid out on this site generally resorted to for riding and recreation. The inhabitants are indebted to the liberality and taste of the Misses Eden, sisters of Lord Auckland. There was a Band-stand, where the Town Band or the Band of the European Regiment stationed in the Port, discourses sweet music every evening. Of late years the Gardens have been greatly enlarged, and laid out with winding paths and artificial water, interspersed with a profusion of beautiful flowering trees, and shrubs —a pleasant place for a morning or evening stroll. In the Gardens is a Burmese Pagoda, removed after the last war in 1851. and re-erected there in 1856.
STATUES OF RAJ PERSONAGES
In the green of Maidan there had been several installations of statues of Governor-Generals, and Heroes of the British Raj. While each statue was a perfect specimen of Western art, not all the personalities were found equally adorable; few were hated by the native subjects. The statues remained scattered all over Maidan till the end of colonial era, and thereafter replaced by figures of Indian national leaders. The old ones are now archived at the Flagstaff House in Barrackpore. Some nice photographs of the statues curated by DBH Ker in recent time can be seen in Flickr.[12] The details of the statues are available in Raj Bhavan(WB) Occasional Paper-4.[15]
Unveiling of Statue of Outram on Horseback, modelled by John Foley. Bourne and Shephard. 1874
The statue of Outram on horseback set in Calcutta Maidan was one the finest sculptural specimens modeled by John Foley in 1874. The statue inspired Barbara Groseclose, the art historian, to remark that 'doubts and anxieties, as well as assumptions about their own place in Indian life, bear strongly on the roles and achievements for which the British sought or received commemoration ..' See Outram Institute Puronokolkata
EDIFICES IN MAIDAN
The Maidan has come into existence when the Company built the second Fort William in Govindpore in 1773. The General Hospital was already constructed at the outskirt in 1770 near the old Jail, which was demolished to make room for construction of the Cathedral in 1839. The Race Corse Stadium and Ochterlony Monument followed in 1809 and 1863 respectively. Victoria Memorial and the Curzon Park – the two integral constituents of Maidan created in 20th century – are outside the scope of the present discussion.
FORT WILLIAM, GOVINDPORE
The works of the Fort were planned by an engineer named Boyer. Undoubtedly it is the 2nd Fort William, the regular architecture and commanding position of which are equally conspicuous. This fortress completely commands the town. Evidently, it was designed to hold the inhabitants of Calcutta, in case of another siege, as permission was originally given to every inhabitant of the settlement to build a house within the fort. But entertaining views of the comfort of living in garden houses discouraged the people to accept this privilege. They preferred living in developing Chowringhee neighbourhood. In 1756 the plain were occupied by native huts, and by salt marshes, which afforded fine sport to buffalo hunters. [1]
Fort William, Govindpore. Chowringhee Gate. Creator: Unidentified. 1880's Source: eBay,
The first hospital was erected in 1707 for soldiers and sailors, was located in the present Gerstein's Place, near St. John's Church, and lasted for nearly half a
century until the sack of Calcutta in 1756. The Company's second hospital was a make-shift structure in the Old Fort, and was used for about thirteen or fourteen years till 1770. The project was mooted at a Consultation of the Board over which he presided on the 29th September, 1766. The hospital that stood in 1707 beside the old graveyard in a most insanitary site at Gerstein Place was removed 'into the country' at the far end of Maidan. The house was initially purchased in 1768 from a native gentleman for the purpose.
The East India Company (Calcutta Council) purchased the plot of land with a garden house from Rev. John Zacharias Kiernander at a cost of Rs. 98900.00 along with an adjoining plot belonging to a Bengali Gentleman. Gourchurn Tarsor (Tagore?) was the only Bengali among those who offered their property on sale, the others being James Dollas and Domingo de Rosario. After various alterations and additions including two other buildings erected in 1770 on the-then Lower Circular Road. The hospital renamed as the Presidency General Hospital was open for admission of general public. In 1795 two new wings and some other additions and alterations were made to equip the hospital with latest medical technology. [14]
View of Eden Gardens Calcutta. Creator: Samuel Bourne. Sig.date:1902.
The St Paul's Cathedral was designed in the Indo-Gothic style by William F Forbes. Forbes, a military engineer who was later promoted to Major General, was also responsible for the design of the old Calcutta Mint where he held the post of Mint Master for a time. It was through a long course of discussions the site for its construction was decided. In favor of the site finally selected, a plebiscite of the most representative bodies and organizations in Calcutta voted overwhelmingly. The Cathedral has been erected on the site of the hideous and obsolete structure of the old Jail that was demolished by the Government at its own cost. [7] Construction of the cathedral began in 1839, when the foundation stone was laid by Daniel Wilson, Bishop of Calcutta, and completed in 1847. The tall central spire and square tower beneath were inspired by a similar feature at the twelfth century cathedral in Canterbury, England. The upper portion of the tower, which originally reached a height of sixty-one meters, was destroyed in an earthquake in 1934.
Source: 'Photographs of India and Overland Route' by Oscar Mallitte in 1865.
The Race Course, which originated as the Course or promenade of Calcutta is one of the finest in the country. Racing was started at the Akra farm at the foot of Garden Reach from 1780, if not earlier. There at that time, the Nabob of Oudh, deposed by the British, and his descendents lived in their palatial garden houses. In 1812, the new course was laid out in Calcutta roughly where it is located today.
Racecourse Calcutta. Viceroy's Cup Day. Creator: Johnston & Hoffmann in 1845
Lord Wellesley, during his administration, set his face decidedly against horse-racing and every other species of gambling. His influence threw a damp on it for many years, though last century a high value was attached to English jockeys, and the races were favorite subjects of expectation with the ladies. With the amusement of the turf came the spirit of betting. [13] One of the most significant events in the history of Calcutta racing took place in 1847 when the Calcutta Turf Club was officially born. [See: Royal Calcutta Turf Club https://puronokolkata.com/2014/01/06/royal-calcutta-turf-club-calcutta-1845/%5D
OCHTERLONY MONUMENT
The Ochterlony Monument is an iconic landmark of Calcutta. It was designed by J. P. Parker and erected by Burn & Company in 1828, on the north-eastern side of Calcutta Maidan. The Monument was dedicated to the memory of Major-general Sir David Ochterlony, a commander of the British East India Company. He was commemorated for his successful defense of Delhi against the attack of the Maratha Yaswantrao Holkar in 1804, and also for the victory of the East India Company in the Anglo- Nepalese War of 1814 to 1816. The expenditure regarding the construction and the foundation of the monument was paid from the public fund. The 'Cloud kissing Monument' as Mark Twain called it, is 48 metres (157 ft) high.
It has a foundation based on the Egyptian style. The column is a combination of styles with a classical fluted column, a Syrian upper portion, and a Turkish dome. It has two balconies at the top. The top floor is accessible by a serpentine staircase of 223 steps.
LIFE IN MAIDAN
Maidan is so many things to so many people. Apart from army parades, and drills of mounting police, there are washermen who wash clothes and themselves in its ponds (see Dhopa Pukur in Mark Wood's map), shepherds who tend their flocks, citizens taking their morning walks, and the last vestiges of the horse-drawn hackney carriages plying its fringes entertaining merrymakers and businessmen to make money. When Jamshedji Framji Madan entered the 'bioscope' scene in 1902, he began to screen films in tents, one of which was set up on the Maidan.
Chowringhee, the new township next to Maidan, is a place of modern creation. In 1768 there were a few European families enjoyed 'out of town' living. They always looked for opportunities of entertainment and recreation – including the out-door varieties held at Maidan, like Ballooning, Circus, Bicycle Race, Horse Race, Polo, Cricket and such exciting sports of the day. A large stretch of the Maidan is dotted with small greenish tents belonging to sports clubs.
Charak Puja procession in Maidan – coloured lithograph. Creator: Charles D'Oyly. 1848.
Balloon ascent was indeed a novelty in India. On 30th July, 1785, a balloon, measuring six feet in diameter, and filled with rarefied air was let off from the Maidan. Mr. M'intle. the young gentleman who constructed the balloon, favoured the settlement with another exhibition next evening. The first ascent of a large balloon from the plains of Bengal took place on the 21st March, 1836.
"Every now and then some adventurous 'entertainer' makes a tour of the country; but seldom, I fancy, with satisfactory results; and travelling circuses appear to meet with no better success". An Opera Company which has been lately enlivening Calcutta, seems to be an exception to the general rule, being the best thing of the kind that has ever been seen in India. [3]. Chiarini's Italian Circus performed in Calcutta in August 1880.
Around 1880, the cited playbill advertised Wilson's Circus in Calcutta, featuring Edwin Moxon, who appeared with his Magic Tom-Tom act, and with the Moxon Brothers in their 'wonderful balancing act' with a pyramid of chairs. Around that time Royal Italian Circus where Chiarini, an Italian director performed in Calcutta. Professor Bose's great Bengal Circus exhibited its shows at the Maidan in January 1900 in which Bir Badal Chand wrestled with a Royal Bengal Tiger.
POLO & GOLF
Polo has been played in the Maidan since 1861. The modern game of polo, though formalised and popularised by the British, is derived from Manipur where the game is known as 'Pulu'. In 1862 the Calcutta Polo Club was established by two British soldiers, Captain Robert Stewart and (later Major General) Joe Sherer. They were inspired by the game in Manipur and later they spread the game to their peers in England. The club runs the oldest and first ever Polo Trophy, the Ezra Cup (1880).
This vintage photograph of two veteran British golfers, F G Tait and Professor Tait , watching. Calcutta Cup, 1898 (1st recorded final). Courtesy: Vintage Golf Photographs.
Vintage photograph of Royal Calcutta Course. Playing on paddy field. Details not avaiableRare photograph.
Ground of the Calcutta Cricket Club, 15th July 1861. Creator: Percy Carpentier. 1861. Courtesy: MCC Museum at Lords
Calcutta Cricket & Football Club, founded in 1792, is one of the oldest sports clubs in the world. The first formal cricket match played between the Etonians and the rest of the Civil Servants of the Company was played for two consecutive days on the green before the Government House in January 1804.
In the absence of a permanent venue, the Calcutta Cricket Club played its games on the esplanade between Fort William and Government House. By the 1820s, the members felt the need for a permanent ground. In 1825, the Calcutta Cricket Club managed to obtain the use of a plot of land on the Maidan. In 1841 the Club was relocated to the eastern boundary of the Auckland Circus Gardens. [See: Calcutta Cricket https://puronokolkata.com/2014/06/18/calcutta-cricket-maidan-calcutta-1792/%5D
The Maidan is deeply embedded in the Bengali psyche as well. It was fashionable for the Babus of old Calcutta to go for fresh air in the esplanade, or গড়ের মাঠ. Carey described the great show of fashionables in evenings at the Eaden Gardens out for the purpose of enjoying a drive—"eating the air (howa-khana) as the Indians express it." [5] Rabindranath , in his reminiscences mentioned about the sports-loving public rushing to playground in Maidan riding on crowded tramcar footboards; how his elder brother, Jyotirindranath took his wife, Kadambari, on horse-back to Maidan for a promenade defying social taboos. Maidan has stood a mute witness to the unfolding history of the city until the beginning of the 20th century, when the Maidan spread out its huge stage to voice against British rule, supporting national agenda for freedom movements. In connection with the founding of Victoria Memorial Hall upon the Maidan, some anxiously felt that "…it needs but the smallest acquaintance with that great city to know that its inhabitants regard the Maidan as a virtuous woman regards her honour, any assault upon which must be repelled as the deadliest form of insult." [7]
Anonymous. 1816. "Sketches of India ; Or,observations Descriptive of the Scenery, &c. in Bengal; Chapter 13." London: Black, Purbury and Allen. Retrieved (https://books.google.co.in/books?id=tEcVAAAAQAAJ&pg=PA197&lpg=PA197&dq="+Setting+aside+the+pleasure+one+natu-+"+rally+feels+at+the+termination+of+a+long+"+voyage,+and&source=bl&ots=RMNhJRJxhm&sig=woJs5KFQwm85BUFHXzP199w35-k&hl=en&sa=X&ved=0ahUKEwi3gfnAqtv).
The Bengal and Agra annual guide and gazetteer. 1841. Calcutta: Rushton. (https://archive.org/stream/bengalandagraan00unkngoog#page/n10/mode/2up)
Blanchard, Sidney Laman. 1867. Yesterday and Today in India. London: Allen. Retrieved (https://archive.org/stream/yesterdaytodayin00blan#page/n3/mode/2up).
Blechynden, Kathleen. 1905. Calcutta Past and Present. London: Thacker. Retrieved (https://archive.org/details/calcuttapastand02blecgoog).
Carey, William H. 1907. The Good Old Days of Honorable John Company, Being Curious Reminiscences … during the Rules of the East India Company, from 1800 to 1858; vol.2. Calcutta: Cambray. Retrieved (https://archive.org/details/in.ernet.dli.2015.116087).
Cotton, Evan. 1907. Calcutta Old and New: A Historical and Descriptive Handbook of the City. Calcutta: Newman. Retrieved (https://archive.org/details/calcuttaoldandn00cottgoog).
Curzon, Murquis of Keddleston. 1905. British Government in India: The Story of the Viceroys and Government Houses; Vol. 1. Retrieved (https://dl.wdl.org/16800/service/16800_1.pdf).
Kerr, D B. n.d. Forgotten Statuary of the British Raj; A gallery curated by DBHKer (https://www.flickr.com/photos/23268776@N03/galleries/72157631880613097/?rb=1#photo_169640291
Firminger, W. K. 1906. Thacker's Guide to Calcutta. Calcutta: Thacker, Spink. Retrieved (https://archive.org/stream/thackersguidetoc00firm#page/n7/mode/2up/search/'socially+but+not+geographically).
Graham, Maria. 1813. Journal of a Resdence in India. 2nd ed. Edinburgh: Costable. Retrieved (https://archive.org/stream/journalaresiden00callgoog#page/n6/mode/2up).
Hill, S.Charles. 1902. List of Europeans and Others in the English Factories in Bengal at the Time of the Siege of Calcutta in the Year 1756 .pdf. Calcutta: GOI, Printing Press. Retrieved (https://www.google.co.in/url?sa=t&rct=j&q=&esrc=s&source=web&cd=13&cad=rja&uact=8&ved=0ahUKEwiuieCx3qbXAhVCLI8KHUvTBGcQFghbMAw&url=http%3A%2F%2Fasi.nic.in%2Fasi_books%2F9381.pdf&usg=AOvVaw2tZ5JJ8tHBx8o1QTmBzYWI%0A%0A).
Hutchison, W. H. Florio. 1883. Pen and pencil sketches: reminiscences during 18 years' residence in Bengal, ed. by J. Wilson. London: Marston. (https://archive.org/stream/penandpencilske00hutcgoog#page/n4/mode/2up)
Long, Rev.James. n.d. "Calcutta in the Olden Time – Its Localities. Art.2 – Map of Calcutta." (https://archive.org/stream/in.ernet.dli.2015.98350/2015.98350.Calcutta-And-Its-Neighbourhood_djvu.txt)
Moir, D M. 1903. "Notes on the origin of the Presidency General Hospital, Calcutta" In: The Indian Medical Gazette; Feb, 1903)
Raj Bhavan. Kolkata. 2007 [Barrackpore Flagstaff House] (Occasional Paper – 4)(https://www.google.co.in/search?q=Occasional+Paper+%E2%80%93+4%3A+Barrackpore&ie=utf-8&oe=utf-8&client=firefox-b&gfe_rd=cr&dcr=0&ei=hluIWpXuDrCcX-T_lsAD)
Society for the Diffusion of Useful Knowledge (Great Britain). 1842. Calcutta: David Rumsey Historical Map Collection. London: Chapman & Hall. (https://www.davidrumsey.com/luna/servlet/detail/RUMSEY~8~1~21006~530098:Calcutta-)
Wilson, Charles R. 1895. The Early Annals of the English in Bangal, Being the Bengal Public Consultations for the First Half of the Eighteenth Century … Vol. 1. London: Thacker. Retrieved (https://archive.org/details/in.ernet.dli.2015.63176).
2 Comments Posted in Forts, Land View, Maidan/ Esplanade, Military Installations, Parks/ Pools, Uncategorized Tagged ablutions in the river, adjutant-general's offices. mountain's hotel, akra farm, and roads calcutta gate, anglo- nepalese war, auckland circus gardens., baboo ghat, ballooning, bank of bengal, belatee bungalow, benares, bengal circus, Bengal Club, bengali gentleman. gourchurn tarsor (sic), bengali psyche, bicycle race, bir badal chand, birjee, birjee tank, boyer, british raj statues flagstaff house barrackpore, bungalows, burmese pagoda, burn & company, burrabazar, bysaks, calcutta, calcutta cricket club, cathedral, chandpal ghat, chiarini, chitreswari, chowringhee, chowringhee entrance gate, chowringhee exit gate, circus, cloud kissing monument, cocked hat, colinga tank, colonnade ghat, Colvin's Ghaut, cotton bale market, council house, course, cricket, Cucha-goody Ghaut, David Ochterlony, dhee calcutta, dhopa pukur, dhurrumtolah tank, Dhurumtollah, domingo de rosario, dr. strong, drinking water, eating the air, Eden Gardens, edifices, edwin moxon, eeic, ellenborough course, english east india company, english traders, english zamindari, esplanade, etonians, foot ball, fort william, fortified factory, general's tank, gerstein's place, govindaji, govindpore, Govindpore Creek, graham street, gwalior monument, horse race, hospital gate, howa-khana, hygeian walk, j. p. parker, james dollas, james prinsep, joe sherer, jungle, jyotirindranath, kadambari, Kalighat temple, king's bench walk, lal dighi, life in maidan, lifestyle, lord auckland. band-stand, lord cornwallis, lottery committee, madame nielly, magic tom-tom, maidan, maidan as a virtuous woman, manohardoss tank, maratha yaswantrao holkar, maria graham, mark twain, metcalfe hall, misses eden, monohur dass, mr. m'intle, nabob, nabob of oudh, new fort william, Ochterlony Monument, old fort, old government house, old jail, old mint, opera company, out of town living, paddy bird, pathways, payne & co, pious hindoo, plassey, plassey gate, polo, polo trophy, ponds, presidency general hospital, professor bose, pulu . robert stewart, rabindranath, race course, red road, respondentia walk, rev. john zacharias kiernander, robin hoods, royal bengal tiger, Royal Calcutta Turf Club, royal italian circus, secretary's walk, sets, shah nowputee muhajun, sheth, siraj, siraj-ud-dowlah, st paul's cathedral, st. george's gate, statues of governor-generals, surman's gardens general hospital, sutanato hat, talaos, tanks, the ezra cup, thieves, Thomas Babington Macauley, thomson & company, tigers, Tolly's Nullah, town calcutta, town expansion, vaisnav, victoria memorial hall, village of chowringhee, water gate, william coish & co, william f forbes, wilson's circus, zemindars


Decadent Chocolate Mugcake for One | Tasty Kitchen: A Happy Recipe Community!
This decadent mugcake is perfect for those seeking to satisfy their sweet tooth or looking to pack a dessert for the holidays. It is 100% gluten-free and dairy-free!
In a small bowl, place all dry ingredients and mix until well combined. Add wet ingredients and stir until you have a cake-batter-like consistency.
Pour into your mug of choice and place in the microwave. Cook for 45 seconds or until fully cooked.
Let cool and top with your choice of toppings!


Excellent ONE DAY Torres del Paine tour, by BUS!
If you're looking for a Torres del Paine tour (without any trekking), then you've come to the right place!
After our 4 day trip on a ferry through the Chilean fjords, we arrived at our next destination of Puerto Natales! Being the closest town to Torres del Paine national park, Puerto Natales is a great launchpad for taking a Torres Del Paine tour! We've been to some incredible national parks in our time, from our Sapa trekking experience in Vietnam, to our epic volcanic Rinjani trekking adventure in Indonesia, so we were very excited to explore Torres del Paine!
Luckily we'd had a few days to recover from our climb up the Villaricca volcano in Pucon. We'd thought about taking on the challenge of the famous 'W' trek, or at least part of it, but with a relatively bleak weather forecast and no availability at the 'refugios' we resorted to plan B – a one day tour of all the main sites by bus, and a full day's trek to Torres base lookout, known to the locals as the 'massives'.
Torres Del Paine Tour, By Bus!
After an early start and 7.30am pick up we began our Torres del Paine tour! First up, after a couple of hours driving, we caught the first glimpse of the stunning massives of Torres del Paine in the distance!
As you can see, the roads were mostly gravel, but we felt comfortable in our bus for the day. As we progressed, our driver provided us with info and commentary on the things we could see, including this group of guanacos that stood between us and the 'massives'! With some care, we negotiated through this group and made our way towards our next stop.
After a while, we reached the beautiful Laguna Amarga, and stood on the shore, marvelling at the towers reflecting in the lagoon. This was a really impressive part of the day, the water was perfectly still, resulting in these wonderful reflections in the water!
After Laguna Amarga, we made our way around the mighty towers to Lago Nordenkjold for an alternative, incredible view of the towers nestled between other towering peaks. This was probably our favourite view of the towers, as they poked out deep within the valley in front of us.
After Lago Nordenkjold, we visited the salta grande, a breathtaking emerald green, lake, river and waterfall which was incredible! The noise and colour was absolutely mesmerising!
For lunch, we stopped on the shores of Lago Pehoe, a beautiful place to sit and admire on our Torres del Paine tour. As you can see from our photos, we were incredibly lucky with the weather on our tour!
Our final stop of the day was the huge Lago Grey. At the end of the lake is a glacier, and we sat and watched as large chunks of ice broke off and floated around the lake, a perfect way to end our Torres del Paine tour!
Thankfully, you're spoilt for choice when it comes to Torres del Paine tours, given the popularity of the national park! And the good news is you can book in advance, online, to guarantee your tour! Our advice would be to check the latest reviews and tour options in Torres del Paine, and book in advance! You can also book when you arrive through your guesthouse, but we personally recommend you do your research in advance!
Looking for more Chile inspiration? Click here.
The emerald green lake was just amazing and as Roz says, your photos on each post are just amazing. Makes you feel you are actually there – but from the comfort of my laptop!!
Haha, thanks Sheila! It's probably more comfortable looking from the laptop too ;0) those roads were bumpy!
Hi, great pictures! I'm also curious about which tour company you used for the bus tour…I haven't been able to find very many online. Thanks!
It is very difficult to find a place to book the bus tour online, and we only managed to book it when we arrived. Unfortunately we don't have the details of the company as we booked it through our hostel, so we would recommend contacting the Hospedaje de Maria (http://www.hospedaje-de-maria.hostel.com/index.php) as this is where we booked the bus through! Good luck, it's an incredible day!
Stunning photos guys. We've both been umm-ing and ahh-ing over what to do about hiking Torres Del Paine. Neither of us are keen on the 4-day hike but we want to see some gorgeous scenery – thanks for making us aware of this tour option. It looks like it might be a happy middle road for us!
How much was it roughly per person and would you recommend the company you went with?
Hi Andrew & Emily! It was such a long time ago now we don't have a note of the price sorry, and we only booked directly with our guesthouse so we would recommend contacting your accommodation to see if they offer something similar!


text:
HD 224228 — звезда в созвездии Скульптора. Находится на расстоянии около 68,2 световых лет от Солнца.

Характеристики
HD 224228 представляет собой оранжевый карлик главной последовательности. Это относительно молодая звезда — её возраст оценивается в 70 миллионов лет. Температура поверхности звезды приблизительно равна 4905 кельвинов.

Система HD 224228 принадлежит движущейся группе звёзд AB Золотой Рыбы, средний возраст элементов которой оценивается в 50 миллионов лет.

Примечания

224228
Движущаяся группа звёзд AB Золотой Рыбы

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It's a good thing that you can stop Windows 10 automatic updates. The operating system might be more frustrating for some people to use every day if they couldn't.
Everyone should keep their PCs updated, but automatic updates are troublesome. Downloading them can slow your PC's internet connection to a crawl when you need to load a site as quickly as possible. Installing updates also takes time, and you may not have time to spare if you are overdue for a conference call or your college lecture is about to start.
Past versions of Windows 10 allowed you to manually install Windows 10 updates. However, Microsoft took away that ability in Windows 10 for most users. Windows 10 Home installs all updates automatically. Windows 10 Pro and Windows 10 Enterprise hide the option to install updates when you are ready.
Here are some ways to stop Windows 10 automatic updates on your system.
If the Creators Update is on your Windows 10 PC, you can stop Windows 10 automatic updates temporarily.
A switch at the bottom of the window allows you to pause updates for around a week. Microsoft has changed this amount a few times, so what you see on your PC might be slightly different. For example, the PC we're using for this tutorial can only pause updates for 7 days at a time.
Note that this is only a temporary switch to prevent updates while you are on vacation. Windows 10 will turn updates back on without you prompting it to do so, and you can't disable them again for another week when it does.
Metered Connections are another trick that you can use to stop Windows 10 Automatic Updates. This works because Windows 10 doesn't download software updates if it believes bandwidth is scarce.
Click on Change Connection Properties.
The Metered Connection switch is at the top of the window, if you flip it, your Windows 10 PC will not try to download new updates when you are connected to your Wi-Fi. Unfortunately, this trick to stop Windows 10 automatic updates doesn't work for every kind of internet connection. Windows 10 now knows when you're using a broadband connection or a hotspot. With that information, the operating system disables the Metered Connection switch for broadband users.
Your computer's Registry allows you to change a lot about it, including whether it installs Windows 10 automatic updates. If you don't have a backup of the files on your PC, don't use this method to stop updates. Also, you want to avoid this method if you've never used the Windows Registry before. Making changes here can ruin your copy of Windows 10.
Press the Windows key and the R key on your keyboard at the same time.
Add Regedit into the field. Click Ok.
Right-click on the Windows folder in the list on the left side of the Registry Editor. Hover over New in the menu and select Key.
You should name your new Registry key WindowsUpdate. Tap Enter on your keyboard.
Right-click on the key you created. Select New, and select Key.
Name the key you just created AU. Tap Enter on your keyboard.
Right-click on the right side of the key. Select New and D-WORD.
Name this Key AUOptions. Tap Enter on your keyboard.
Double-click on the key you just created. Add 2 to the Value Data area in the pop-up window. Click Ok.
Value 2 lets your PC check for Windows 10 Updates, but only install them when you say so.
If you're willing to spend some money to fix the problem, you can upgrade to Windows 10 Professional and stop Windows 10 Updates using Group Policy. Note that this is a very expensive solution for this problem. Windows 10 Pro upgrades cost $99 from the Windows Store. That's why this is only a recommended fix if you have Pro installed already.
Press the Windows Key and the R key. Type gpedit.msc into you're the window and click Ok.
Next, open the Configure Automatic Updates policy rule in the pane on the right side of the policy editor.
Click on Enabled to turn on the Group Policy you just changed.
Now select the policy you'd like to turn on under Configure Automatic Updating. There are different policies for every situation. For example, you can turn them off completely or set your PC to let you know when new updates appear.


Interested in seeing if Joe's can donate to your next charitable event? Fill out the following contact form and get in touch with us. Lets see if we can be a part of your event. Joe's wants to be much more than a pizza delivery and pizza restaurant. We want to be active in the community and help where we can too!


Japanese ghost story has the background on horror ghost story that comes with some plot that people, animal or plant that unluckily died become a vengeful ghost and terrify visitors. "Hanayashiki" is a horror story that an old cherry tree, which was unwillingly torn down, becomes a ghost to avenge her death. This story has an original steadily fear that Western horror stories with witch, killer with sickle, and vampire does not have.
5 hours tour with English guide.
After the bloodcurdling experience at haunted house, the guide will take you to weird pond and shrine at dusk. The guide will talk ghost stories of the place. After that the guide will ask you what kind of food you want to eat, and then he will introduce the best restaurant for you. At last, the participants of the tour will experience the afterlife at a strange bar.
What Is the Haunted House of Hanayashiki Like?
The haunted house is built in the old Japanese style house. The building is modeled on old Asakusa, a Japanese old town. This Hanayashiki was opened 170 years ago, and the haunted house is based on a ghost story "Sakurano-onryo (A vengeful spirit of cherry tree)". The story is that a ghost of cherry tree comes in a shape of a woman because of the fury of being unwillingly cut down, and puts a many curse on people. In Japan, people believe that god dwell in everything in nature such as plant, animal and even mountain. Some says that there are actually real ghosts in the haunted house. The haunted house has many fearful Japanese style dolls and ghost, and you have to go through inside. Because it's totally pitch-dark and once you grab a doorknob and open it, you may feel something awful and would scream like "Ahhhhh!!!!!!." Going through the aisle with various fearful events, you may feel so frightened even if you know that those dolls are all imitations. You don't want to go to such a fearful building? Don't worry, there are some escape doors!
Hanayashiki is a Japanese oldest amusement park with a long history since 1853. There are many attractions on themes like "Fantasy and Merchen", "Speed and Thrill" and "Mysterious and Panic". Japanese oldest exist roller coaster "Roller Coaster" and "An Artificial Satellite Tower (now it's called BEE TOWER)" is the famous Asakusa's attractions. Also there are many restaurants, café, festival square, and19 attractions such as "Carnival" with strong centrifugal power, "Haunted House" and "Disc"O"".
※Entrance is arrowed until 30 minutes before close.
Japanese haunted house is modeled on old mansion, the ruins of hospital, rest room, or graveyard. It usually goes with tariffing light, music and image. Sometimes figures of ghost or phantom are arranged around. There are various types of haunted house from really horrific one for adults and funny one for kids. Usually people go to amusement parks to enjoy haunted houses, but sometimes you can enjoy it in some festivals. There are various types of haunted house from "Walk-through" type to "Going with vehicle" type. Recently haunted-house-like restaurants or bars are getting popular.


text:
Q: Why doesn't IXMLNode.IsTextElement return True for CDATA elements? We're using Delphi 2007 and the oxmldom Open XML provider.
A normal situations input file looks similar to this:
<root>
  <child>Some Text</child>
</root>

Now we have to process an input file that uses the CDATA node type:
<root>
  <child><![CDATA[Some special Text]]></child>
</root>

Node.IsTextElement suddenly returns False, but Node.Text still works as expected.
I know that IXMLNode.IsTextElement is just a convenience method, but I find this behavior rather odd.
As a workaround we're now using this custom method:
class function TXmlUtils.IsTextOrCDataElement(ANode: IXMLNode): Boolean;
begin
  Result := False;
  if ANode.ChildNodes.Count = 0 then begin
    if ANode.NodeType in [ntText, ntCData] then begin
      Result := True;
    end;
  end else
  if ANode.ChildNodes.Count = 1 then begin
    if ANode.ChildNodes.First.NodeType in [ntText, ntCData] then begin
      Result := True;
    end;
  end;
end;

My question is: Why does IsTextElement not work with CDATA nodes and is there an easier workaround?

A: It doesn't return true for Cdata nodes because that's just not the way it was written. It's unfortunate because consumers of XML data generally shouldn't be concerned with how text is represented in the serialized data. Your alternative is fine.

A: As Ritsaert Hornstra wrote in comment CDATA is not TEXT node of DOM tree. It's CDATA node.
Text property is something different. E.g. when current node is an attribute, Text will probably return value of this attribute.
If you want to check if current node is CDATA node or TEXT node, simply use Delphi is operator. There is also something like nodeType property which you are using anyway :-)

A: If you want to check if current node is CDATA node or TEXT node, simply use Delphi is operator. There is also something like nodeType property which you are using anyway :-)
? XML CDATA read

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