Chapter 12

17. A particular sect.

18.Peerliterally means a prophet.

‘Fatima, the Prophet’s daughter, is invoked under different appellations. Her general name isKhatoon ul junet, orMistress of Paradise. There are, besides, several male saints, whose peculiar province is the protection of the fair sex; butPeer Bawhoor, is the hastener of lovers’ return. Among the lower ranks,Shaik Saddoois often invoked. This was a good and great man, whom the devil tempted in the shape of a beautiful young lady; and, as he happened to die before he had time for purification, he was (as isusual in such cases,) turned into akubbeess, or wandering wicked spirit, of whom the women are much afraid; for he is said often to enter them in the shape of the devil, such as in the times of our forefathers were used to possess the females. They give great feasts in honor ofShaik Saddoo, at which a goat forms part of the sacrifice. Hence, when a woman is in her tantrums, she is ironically said to require a slice of theShaik’s goat. At the entertainment given in his honor, one of the women personates theShaik, being dressed in male habiliments, and furnished with sword and target. When a woman is said to be possessed, she undergoes all the agitations of the prophetic beldames of former times; she foams at the mouth,and appears in strong convulsions. In this deplorable situation, true answers are supposed to be received to all questions put to her relating to past, or to future events. Some women affect to be married to this saint, and, consequently, become very, very devils to their husbands and neighbours.Zaen Khan, particularly in the upper provinces, is a saint of a similar complexion and history. One of thebhaguts, or doctors, famous for his dexterity in exorcism, gave me the following detail of his proceedings.

‘When a woman appears heavy and unwell, her friends, suspecting the cause, call in abhagut, who generally, as may be imagined, accords with them in opinion. On hearing this sentence from so learned a personage, the patient’s imagination begins to operate, and, in a short while, she feels the spirit move within her. Thebhagutloses no time in making up a magic sacrifice, which he sets on the fire under the woman’s nose. The devil being thus smoked out, loses no time in mounting upon the body of the patient, and begins (permit me the use of a vulgar, though not inapplicable term) to ride away “at a devil of a rate.” The patient now suffers violent agitation, tossing her arms, head, and legs about, in a dreadful manner, in consequence of the kicks and buffetings from the fiend; who all this while is totally invisible to every one except thebhagut. This is the moment for the displayof the doctor’s art and dexterity! He springs forward, and seizes thepossessedby the hair; which he holds fast, as it gives him an entire command over the spirit, whom he now interrogates in the following peremptory and bold manner:—“Who art thou? whence comest thou? and why disturbest thou this woman?”

‘To these queries, the fiend, through the mouth of thepossessed, makes answer, “Be it known to you, that I inhabit a certain tree,” specifying one in the neighbourhood; “and that, being on my rambles, in passing this female, I espied her body to bepureandundefiled, and fit for habitation; therefore I entered into it.” The fiend now offers to quit his habitation, if it be thebhagut’spleasure; which, after some ceremony, is done. The doctor now receives his fee, and, were it not for the fear of spoiling trade, before his departure, probably would advise the husband not to permit his wife to have too long intervals of undefilement in future, lest the devil should again take possession of her!

‘When speaking of the ornamental parts of the ladies’ dress, mention was not made of their blackening the eyelids with antimony. This practice is supposed, besides giving additional brilliancy to the eyes, to preserve and improve the sight. But, as in that country there is no antimony to be found, they employ in its stead a lead ore, unconscious of the difference; whilesuch, as cannot even afford the ore, usecaugull, or lamp-black. One reason given for this predilection to antimony is, that, when Mount-Sinai was set on fire by lightning from above, the whole was transfused into that semi-metal; thence their belief that it is not to be found in any other region of the earth. It will naturally be supposed, that this is a singular story, gaining belief only among the ignorant; but, though their men of learning, and science, cannot be comprized under that appellation, yet it may once for all be observed, that all their ridiculous tales, of which they have abundance, gain equal credit among people of all ranks. Rich and poor, learned and unlearned, thecazeeand tipstaff, thepeerandmooreed, are equally credulous, and very few, if any, instances indeed will be found, wherein they are above the most preposterous prejudices; still, many from interest, and some who choose not to encounter the taunts of Europeans, will, in their presence, affect to be free from the prejudices of the vulgar.

‘Besides the antimony to the eyes, the women apply a black stain to the teeth, calledmissee: it is made of the rust of iron andkurracompounded.[19]It is, in fact, ink-powder: for thekurrais anutequally astringent with galls. The powder is rubbed on, or rather between,the teeth, and leaves a black stain, which is deemed both a preservation and an ornament to them. The use of the planthinna,[20]has been described by travellers in all Eastern countries. The leaves are pounded and mixed up into a paste, which is applied to their nails, palms, and soles; after an adherence of a few hours, it is shaken off, and leaves a beautiful red stain, which lasts many days. It is supposed to have a cooling quality.

19. Likewise a preparation ofkino.

20. Calledmehendy, ormindy, in Moors.

‘The dancing-women are of different kinds. The most respectable are themeeraseen, sometimes calleddoominca; though the realdoomincaexhibit in public before men, which themeeraseennever do. The wordmeerasmeans aninheritance, andmeeraseenaninheritress, from the custom that has obtained in families of never changing the set. Indeed, custom has so far established it as a right, that any deviation would be considered an injustice punishable by law. Many of the different trades claim similar privileges, and a barberprepucian,[21]if I may use the expression, for instance wishing to retire from business, would dispose of his custom to any individual, in the same manner as he would any part of his private property. As themeeraseemare never accompanied by male minstrels,they seldom play on other instruments than drums of different kinds, such as thetubla,[22]dholuk,[23]andmunjeera;[24]though themeeraseensnever perform before assemblies of men, yet the husband and his sons may be present. They are modest and chaste in their manners, and dress; but, notwithstanding this, it sometimes happens, that a fairmeeraseenattracts the attention of the male part of the family; in such cases, any intercourse they may have is conducted with secresy.

21. The barbers in India have the sole privilege of performing the operation of circumcising.

22. Thetublaare small drums usually fastened in pairs round the waist, and much resemble kettle drums.

23. Thedhol, ordholuk, is a large sort, carried horizontally, and seems to be the original of our Turkish drum.

24. Themunjeerais sometimes beat with a stick.

‘Thekuncheneeare of an opposite stamp; they dance and sing for the amusement of the male sex, and in every respect are at their command. They are attended by male minstrels, to whom they are often married. It is said these women always consider their first lover as their real husband, during the rest of their lives; and, on his death, though they should be married to another, they leave off their pursuits for a prescribed period, and mourn agreeably to the custom of widows. They do not consider any part of their profession as either disgraceful or criminal; and are not therefore liable to those pangsof conscience which, at some period or other, are supposed to oppress females of this description in other countries. Their profession is emphatically termedthe trade, and the female atrader; and I must do them the justice to say, that many afairtrader is to be found among them. There are many other kinds of dancing women, such ashoorkenees,bazeegarnees,dharee, &c. &c.

‘Women do not attend public worship, though particularly commanded thereto in a verse of the Koran. It is not, however, uncommon for ladies of quality to have their ownmuzjeed, ormosque[25], within theharam, as is the case with the Begums of Fyzabad. At Mecca there seems to be no distinction kept up; both sexes there offering up their adoration at the same time and place.

25. These are small buildings answering the purpose of our churches, and many have large tracts of land attached for the maintanence of the priests.

‘It is as incumbent on women, as on men, to visit Mecca; however, they generally (I mean ladies of rank) leave orders to depute a representative to perform the pilgrimage after their death. The lower classes, putting on the dress offaqueerens[26], or religious mendicants, frequently undertake the pilgrimage in companywith their husbands or other relatives, after the accomplishment of which they are termedhudjeecau.[27]The various ceremonies required in prayer, demand a long apprenticeship before a proficiency can be acquired. Indeed, so particular are the rules, prescribed for every inflexion of the body, that a new disciple has to undergo as severe a drilling as falls to the lot of a raw countryman in his progress through the various stages of military discipline. One single false motion renders the whole ineffectual, and a re-commencement becomes absolutely necessary.

26.Faqueeris a male mendicant, andfaqueerena female.

27. The designation ofhudjee(commonly pronouncedhadjee) is assumed by all who have visited the shrine of the prophet: hence the termhudjeecau.

‘People of respectability seldom have more slave-girls than are absolutely requisite for the common purposes of the house; viz. generally two for the cook-room, one who has charge of the provision, &c., one for the wardrobe and to attend the mistress’s toilette, &c., and two or three others for general purposes. There are, besides these, two or three women hired, (who are termedasseel,[28]) at the rate of two or three rupees per month, exclusive of food; one of these is always stationed as a kind of runningsentry at the door of thezennanah,[29]for the purpose of conveying messages. There may be, besides these, one or twoMogulanees[30]to instruct the rest in the arts of sewing, &c. The above-mentioned number are equal to all the purposes of the house; where there are more, confusion generally reigns.

28. The wordasseelliterally means perfect, real, original, unadulterated; and here implies superiority.

29.Zenanahmeans theharam, or women’s apartments.

30.Mogulaneeis a Mogul woman. The Moguls are one of the four principal sects of Mohamedans.

‘In the houses of some nobles, where there may be two or three hundred, or even more, slave-girls kept for state, the possessor of them generally has his quiet much disturbed by their endless quarrels and cabals. Indeed, to such lengths do they proceed, as often to force the master even to inflict death on some of the most refractory. After his demise, the whole disperse, like a swarm of bees, many of them to misery and distress. The handsomest are usually selected by the heir, for his own use; while such as may have superior attractions, though they may even have been the favored mistresses of the father, will not, on many occasions, be the less acceptable to the son.

‘It is a very extraordinary fact, and as little known as it is extraordinary, that, among all the Mussulmans who retain slave-girls only for the purposes of the house (with the exception ofthose probably originally fromIran,[31]) it is an established rule to turn them out when the family retires to bed, to seek husbands for themselves. These women generally attach themselves to some particular persons; and whatever progeny arises from this intercourse, become slaves of course. They are taught to dance, sew, and embroider; and often, in cases of unlooked for distress, the family is supported by their labors. Thus we see, that the situation, in general, of their slave-girls, is, of all others, that which would meet with their own approbation. However, the case is altered with those immured in thezenanahsof nabobs, and men of elevated rank: there, they are strictly confined, and precluded from all possible communication with men.[32]In such case, they wait anxiously for the moment of escape, or embrace the only means left them to mitigate the natural irritability arising from restraint, by forming a connection with some individual of their own sex. This kind of attachment, it is said, is often carried to the most romantic lengths, and, one would think, must be pretty common, from the circumstance of an appropriate term, viz.moosacqek, being adopted to distinguish that species of amorous dalliance.

31. A province of Persian Tartary.

32. There have, however, been many instances to the contrary.

‘It is not allowable, by the Mahomedan laws, to purchase any slaves, except those taken in battle; but, as at present that resource proves not a plentiful one to the true believers, they have been forced into a method of escaping the law, by making out, what they term, a paper of service; by which it appears, that the parents of the child disposed of, in consequence of extreme distress, agree to give up its services for seventy years, the actual age of the child being taken into the account: a trifling sum is fixed on as a yearly stipend for the child’s services, part of which, viz. the real price, is acknowledged to have been received in advance: the remainder, it is supposed, will be expended in raiment, food, &c.

‘Children, thus purchased, are, in general, extremely well used; there being little distinction made between them and those of the family, except in the trifling work they have to perform; when they are married, and have children, the little ones always address the master and mistress of the house with the familiar appellation of grandfather and grandmother; and, indeed, are by them always considered in the light of relations.

‘The following is a detailed account of their marriage ceremonies, as written out at my request by a Mussulman friend of considerable abilities and of a most liberal disposition.

‘When a daughter reaches the age of fourteen, some youth, of equal condition, makes offers of marriage, by sending letters to the parents, soliciting their favorable notice, (in Bengal the father himself looks out for a proper match,) and begging they will admit him within the chain of relationship. This letter is forwarded to the father in charge of some friend, and never by the hands of a common messenger. The higher the rank, and the greater the beauty, of the fair one, the more numerous are the solicitors.

‘The parents, consulting together, and having made their selection, return a favorable answer to the person approved of, and to the rest such as the occasion demands. This is followed by a ring, and a dress, being sent to the intended bridegroom, which, though it gives him an assurance of ultimate success does not accelerate the consummation of his wishes; for he has still aJacobian periodto toil through in service, and in attentions to the parents: nor is it before he has thus evinced his subjection to their commands, and his devotion to their interests, that their assent is given for the celebration of the nuptials.

‘To give publicity to that assent, and to his own happiness on the occasion the favored youth gives a great entertainment: the greater the expence he incurs in preparation, the greater issupposed to be the force of his love. The ordinary ceremonies take up three days (in Bengal twenty-one). On the afternoon of the first day, about sun-set, a cavalcade of the friends, male and female, of the bridegroom, issue forth to present a dress, ornaments, and fruits of all kinds, to the bride. The bridegroom always furnishes the marriage-dress, which arises from a refined delicacy on both sides: on his, that he takes her for herself alone; on her’s, or rather her parents, that she may not appear like a loose woman, who ornaments herself on going abroad.

‘The parents of the bride send him, on the second day, a dress in return; which is received about twelve o’clock at night, together with thehinna,[33]ormehendy, left from the bride’s hands, which he applies to his own in their presence. This is one criterion by which they judge of his devotion and attachment; it being considered, on common occasions, highly disgraceful to use cast-offmehendy. On the night of the third day, about eleven o’clock, the bridegroom, being arrayed in the nuptial dress, and accompanied by all his party, goes in procession, with drums, trumpets, &c., to the bride’s house, making more parade and noise than can easily be conceived by such as may not have been spectator of similar exhibitions.

33. Seenote, page 385.

‘During three days, the processions are always met at the court of the house, where both parties attack each other with slender branches of trees, on which flowers are fastened. After this kind of sport is finished the party visiting is admitted, and offered sherbet. Each guest, as the bowl is presented, throws in money, according to his circumstances and rank, which becomes the perquisite of the cup-bearer. When about to depart, after refreshments being offered, the visitors are crowned with garlands of flowers.

‘On the third night, when the bridegroom arrives to carry home the bride, he is annoyed by a thousand tricks, passed on him by the servants and other dependants. For instance, thedarwan, or porter, shuts the door on him, and, until he supplicates much, and pays well, there is no admittance for him. Some mount his horse, others seize his shoes, &c. none of which are returned till the parties possessing them receive considerable presents, and have had the pleasure of raising a laugh against the bridegroom.

‘After conquering these obstacles, he is introduced to the company that has assembled, and obtains, in honor of the day, the first seat in the assembly. The contract is now drawn up, as prescribed by the laws. Two persons are appointed as thevaqueels, (or attornies,) of theparties. The questions being now put to the bride, as she stands concealed behind the curtain, whether she chooses him as hervaqueel?[34]and whether she is willing to enter into the proposed contract or not? After some little delay, to give the appearance of consultation to what has been already arranged, she gives assent to both questions, uttering, in a voice scarcely audible, the final, I had almost said fatal, “Yes.” (In Bengal, silence gives consent). The two servants who led thevaqueelto the curtain, certify the circumstance of her assent.

34.Vakeel, as it is pronounced, literally means ambassador, deputy or otherlocum tenensbut here is meant to imply protector, advocate, trustee.

‘Thevaqueelsand relations, on both sides, now proceed to fix on themahir, (or portion;) the adjustment of which sometimes occasions much altercation and delay; nay, it has even been the cause of much bloodshed, and of total suspension of the ceremonies; but, in general, an umpire is fixed on to determine on a medium sum, which is inserted in thecabala, or marriage contract, between the extravagant demands on the bridegroom, and his unwillingness to comply therewith.

‘The bridegroom is then conducted by the female attendants into the presence of the bride, who sits veiled, on a place raised on purpose,in her own apartment. Themeeraseenslead him up, and seat him near her. The females of the family, who stand behind a curtain, send him a present of gold mohurs, rupees, &c. The Koran is now placed between the couple, and a looking-glass is placed immediately opposite the bride, who, on modestly refusing to unveil, is forced thereto by the attendantmeeraseens, so that one ray, as my author expresses it, from her fine countenance, may illumine the mirror, towards which all the bridegroom’s attention is fixed: however, this ray, transient as it is, cannot be obtained without considerable presents to themeeraseens.

‘This part of the ceremony being concluded, permission is given to the bridegroom to convey the bride home: her parents send with her great quantities of cloaths, jewels, bedding, cooking utensils, &c.; and, in short, every thing she can possibly want for years; nay, frequently, as long as she lives. The bridegroom and his female relations lift up the bride in their arms, and convey her to the palanquin. On their arrival at his house, the bearers, or carriers of the palanquin, refuse to set down their burthen until bribed to do so. The bridegroom takes her out of it, and conveys her, in his arms, into an apartment of the house, where, her feet being bathed with rose-water, the bridegroom repeats a thanksgiving prayer, in gratitude for her safearrival, and for his own deliverance from this scene of harassment, and trouble, which his friends and servants force him to submit to, from the time he quits his own house until he returns to it with his bride: such, indeed, are the effects of his sufferings, that often the unhappy gentleman cannot hold up his head for some days to come.

‘On the following morning, the cloaths in which the bride slept are sent to her parents; a strange, indelicate custom, and highly indicative of a total want of refinement among the people who practise it. In the province of Bengal, this is not done; nay, so particular are they in avoiding the appearance of any thing of this kind, that the bridal bed, with all its appurtenances, is of a deep red. This day, being the fourth from the commencement of the ceremonies, the bride and bridegroom return to her parents’ house, where he has admission into the assembly of the women; and on this day the bride appears in garments furnished by him. (This visit, in Bengal, is not made till the fifth day after consummation). In this assembly, the bridegroom suffers by a general assault of the ladies, who unmercifully pelt him with fruit, flowers, &c.

‘On every Friday, for several weeks, the bride pays a similar visit to her parents; receiving,at each visit, a new dress. On these occasions, she never returns home until the husband’s relations wait on her, and entreat her to do so. For a month, at least, after the marriage, she would be considered as deficient in modesty were she to address her husband with her face uncovered: and a considerable time elapses before she appears unveiled to her other relations. She never speaks of her husband, in the presence of men, until she becomes a mother. It is a curious circumstance, that her own relations, ever after the marriage, avoid visiting at her husband’s house, under the fastidious apprehension of being suspected of having bestowed the lady from motives of interest.

‘Should the dispositions of the pair not accord, and the fault appear on the side of the lady, her own relations threaten her with their displeasure. Should this prove ineffectual, the husband refrains from her society, though still leaving the management of thezenanahin her hands; but if, on the contrary, it appears that their unhappiness proceeds from the husband, her relations procure a common friend to expostulate with him on the impropriety of his conduct. Should it, however, after this, continue unaltered, the wife returns to her parents, who retain her until the husband has not only made base submission, but has evinced the strongestcontrition. In cases where the wife displays any levity of conduct, her parents are more ready than the husband to punish her.

‘From the birth of a child, until they give it the breast, it is fed with boiled cassia. On this occasion, most of the female relations attend, accompanied by amidwife.[35]This description of people are from the lowestcasts. On the sixth day from the delivery, an entertainment is given in thezenanah; when the child’s head is shaved, and its nails cut; while money is distributed to the poor. It may be proper to observe, that the barber will not commence his operations before he has received handsome presents: sensible that he runs no risk in refusing, as they could not, even if so inclined, prevail on others of the tribe to officiate.—The barber, like several other trades in Hindostan, possesses a prescriptive right with particular families, whose custom he considers to be an inheritance, which cannot, without injustice, be taken from him.

35. TheChumars, or shoemakers, are one of the lowest, and most degraded sects. Their wives are termedchumynes, and are supposed to inherit a perfect knowledge of midwifery, in which no other woman is employed.

‘On the fortieth day, a grand entertainment is given, every one, according to their respective rank and consanguinity, making presents tothe infant. In general, the children are suckled by hired nurses, but they never are sent out from the parents’ house. In the choice of a nurse they are extremely particular, as she becomes henceforward considered in the light of relative of the family;[36]she of course is never discharged, unless at her own request. The protection of her, and of her family, is of the greatest consideration; and when the child grows up, and has it in its power, he would be deemed an unnatural being, did he neglect to pension his nurse comfortably. Even the very slave-girls who assisted her are always treated by him with the utmost regard and attention.

36. The child always calls this foster-brother by the name of ‘dood-baiee’,i.e.milk-brother.

‘About the fourth month they allow of light food being given to the child; on which occasion a great entertainment is made, and repeated when a twelvemonth old; when thestringwhich is to mark his future years, receives the first knot. This custom seems to point out the origin of our metaphoricalthreadof life. They never wean the child before eighteen months sometimes delaying it till two years and a half; on which occasion, great presents, and new dresses, are bestowed on the nurse, and an entertainment is given to the friends.

‘Before the child is put under the direction ofa schoolmaster, the ceremony of circumcision takes place, which is celebrated with much rejoicing and entertainment. One schoolmaster generally teaches the children of two or three neighbouring families, but the school is always at the house of one of the parents. After being perfected in the alphabet, the children are taught to read, but not to understand, parts of the Koran. Then, in succession, come the Goolestan, Bostan, Secundar-Nameh, and some of the Persian authors; in which language, when the pupil is tolerably well versed, he is led on to the study of the Arabic.

‘All are obliged to be at school a considerable time before sun-rise, that they may be present at prayers, which are ordered to be said previous to that period: from sun-rising to ten o’clock they continue at their book; thence, till dinner-time, at writing. After dinner, a short respite is given; when prayers are again said, and reading re-commenced: this is continued till an hour before sun-set; when they are permitted to separate till summoned for the evening-prayers; after which, they repeat the day’s lesson, and receive their final dismission. We may reasonably conclude, that such severity of restraint must be destructive both to mind and body.

‘When arrived at the age of sixteen, or seventeen, the parents in general provide their sonwith a wife; after which, should he continue to reside with them, his cloaths, &c. are provided for him, as if he were still in a state of pupilage: it is only after marriage that he begins to learn the business of his father, and the rules of conduct necessary in the world; nay, it is often years before he obtains permission, or the proper means, to separate himself and his wife from their superintendance. Should the father die before this separation takes place, though the son should succeed to his property, yet the wife could have no interference in household affairs during the life of his mother; and not till then, could he effect any change in the interior arrangements.

‘The general method of passing their time is as follows. They arise a little before day-light. On coming out of thezenanah, it may be supposed necessary to visit the bath. Then the morning-prayers are repeated: a slight breakfast succeeds, consisting of fried almonds, coffee, &c.: after this, attendance at theDurbar,[37]and other business of the day. Returning home about ten o’clock, all the male part of the family assemble to partake of a more substantial breakfast than the former. This consists of bread, mint, onions, peas, limes,kubabs,kullia, andpillaw,[38]&c. After passing a short whilein conversation, a nap generally concludes the scene; arising from which, ablution and prayers are performed. They then assemble in the hall; coffee &c. are served up; and here they continue to enjoy society, receiving the visits of their friends, &c., till the approach of the evening; when the company separate.

37.Durbar, properly means Court, or Residency.

38. Different modes of dressing meat, &c.

‘After prayers, if the master be a young man, he generally retires to thezenanah, where, in company with his wife, and some of his female relations, he enjoys hishookah, and some trifling refreshment of sweetmeat, &c. till about ten or eleven o’clock, when the rest of the females retire to their own apartments. The husband and wife always sleep on separate bed-steads, placed adjoining to each other. From motives of refinement and delicacy, the wife, without an adequate motive, abstains most rigidly from sleeping on the bed appropriated for the husband.

‘Formerly, a good deal of sociability reigned among them, and they frequently dined at each other’s houses; but at present, the practice is in disuse; owing to frequent acts of treachery having been committed at such meetings: however, sometimes, on sacred days, they still meet; but, if of the higher orders, never without much caution and suspicion.

‘When an assembly is convened to communicate an event of grief, the invited alwayssends the provisions to the habitation of the inviter; who is supposed to be too much afflicted to attend to such circumstances.

‘The hour of audience at theDurbar, is generally soon after sun-rising; when all those in the employment of the great personage, attend to make their obeisance. A few are admitted to the presence; the rest wait the great man’s coming out: but, should he not, they must retire without enjoying the sun-shine of his countenance. The modes of salutation, and the different etiquettes, have been so frequently detailed, that here it becomes unnecessary. Indeed, it is not their public, but their private, manners that we are in search of. When the levee, orDurbar, is over, the great man diverts himself with his companions, and intimate friends, till dinner-time. Their amusement consists, during the first part of the day, of desultory conversation, the repetition of poems, &c., and, towards the end, the learned men, poets, &c., are introduced to rehearse their works. Should the evening not be devoted to thezenanah, buffoons, dancing-girls, &c., are summoned to close the entertainment.

‘On joyful occasions, when an entertainment is given, the males assemble in the outer apartments, and the females in thezenanah; the master of the feast exerting himself to the utmost in providing for his guests: indeed, theexpences incurred on such occasions are excessive to a fault; even to the utter ruin often of the fortunes of such as give them. First,pawns,[39]ottahof roses, flowers of various kinds, together with fried coffee,sooparee,[40]cardamoms, ginger mixed with acids, are offered to the guests, and such as may be unprovided withhookahsare supplied with them. After this, sugar and water, boiled up together, forming a kind of sherbet, is presented. Now thetaiffa, or dancing women, buffoons, comedians, &c. exhibit for the amusement of the company. After the repast, various kinds of musicians are introduced, fire-works exhibited, drums, noise, and confusion, continuing not unfrequently for three days successively.

39. The beetle leaf filled with spices, &c., universally chewed by all classes of the natives.

40. The beetle nut.

‘Their burials are performed in the following manner. On the death of a person, all the friends attend, the corpse being put into a winding sheet calledcuffin.[41]This being covered with a green canopy, the corpse is borne on the shoulder to the grave, in which it is laid, and the dust thrown, without any funeral services being read, as is usual among us. Sweet cakes and bread being distributed to the poor, the wholereturn to the house of the deceased, where they partake of some refreshment. After this, for three days, no victuals are dressed in the house. On the third day, the whole again assemble, offer up prayers for themanesof the deceased; and a great quantity of victuals being ready, presents of it are sent round to such as attended the funeral, who give it to the poor. They meet again on the tenth and fortieth days, when the apparel of the deceased is given away. On the sixth and twelfth months also, the last being termed thebursee,[42]or annual commemoration; which is strictly observed by the children of the deceased during the remainder of their lives.

41. May not this be the origin of our coffins?

42. Fromburress,i.e.a year.

‘It should here be noticed, that green is the color devoted exclusively to the mourning of a Mussulman; thus, in the great festival of what is commonly called ‘HOSSEIN, HOSSAN,’ all the fictitious messengers, combatants, &c. are clothed in green. Hence, we never see a Mussulman habited in that color, nor even wearing a green turban, unless on some funereal occasion; from this, however, we are to except such menials, in the services of European gentlemen, as occasionally receive from their masters pieces of green perpet, shalloon, &c. for the purpose of being made intojammas, or vests. The whole of the Mahometan population seem to avoid theuse of green, even in the ornaments of their carriages, elephants’ trappings,purdahs, tents, &c. considering it to be, in a certain measure, sacred to the Prophet. In this they are fastidiously scrupulous on some occasions; I have known a Mussulmansyce, or groom, object to the handle of achowry, (or whisk, for keeping flies from horses,) merely because some of the ornaments were of that color. On one occasion, a refractoryzemindarreproached me with insulting not only himself, (he being aSeyed, a superior sect of Mahomedans,) but the whole of the population, by pitching a tent, lined with green perpet, within sight of animauz, where the pious Mussulmans of the neighbourhood used daily to offer up their prayers to the Prophet. When the same hero perceived that the furniture on a little elephant I used to ride with a saddle, was also of that color, he affected to be perfectly outrageous; and, in all probability, if I had not at that time had possession both of his person and of his means of resistance, under charge of a company of Sepoys, would have used his endeavors to rouse all the fanatics, of the neighbourhood on the occasion.

‘Commonly, acherauk, or lamp, is kept burning in a little niche, made in the pillar of masonry usually erected at the head of a Mussulman’s grave. For forty nights after the interment, and on Thursdays especially, the nearestof kin frequently pass many hours in vigils over the grave. Some confide this unpleasant duty to a priest; who, for a few annas, performs various ceremonies and does all in his power to keep the deceased from troubling his surviving relatives and friends; most of whom, at such times, are partaking of sweetmeats, which, being prepared on Thursdays, (joomah-raut,) are calledjoomah-raut ke metie; that is to say, ‘Thursday’s confectionary.’

Many of the native ladies, as well as the men, but especially the Mahomedans, are very dexterous in flying kites, called by themputtungs. The construction of these varies greatly from such as our boys use in their pastimes; they are made more in imitation of a bird with its wings distended, though the extremities are short and rounded off.

In order to preserve that figure, they are bordered with bamboo-wire, on which paper, of the lightest kind, but very tough, is pasted. The loop fastens to a very slight bamboo-rod passing down the centre. These kites have not tails, like ours, but are, nevertheless, easily managed by persons accustomed from their infancy to raising them; which they can do to an incredible height.

The lines used for this purpose are chiefly of cotton, well twisted, thin and strong: about forty or fifty yards of the upper end, nearest totheputtung, the cord is rubbed with a fine size, in which levigated glass is mixed; this, when dry, gives it something the appearance of very fine sand paper, such as is used for cleaning grates, &c.

Sometimes, in the great cities, thousands of these kites are to be seen floating in the air, to the great amusement of their respective owners; and, indeed, of the spectators; who often take considerable interest in the numerous contests which are perpetually presented, by the intentional crossing of the several cords; which, being armed, as above described, are calculated ‘to cut the thread of life,’ and precipitate their several opponents.

No sooner is the crossing of an adverse cord felt, as may readily be ascertained by the vibrations of that in hand, than a sawing motion is given to each by the respective operators, when, in a very little time, commonly less than a minute, one of the kites is seen to give way. On this sometimes considerable wagers are pending.

The great art appears to be, to pass over the adversary's cord, and then to let the kite lower suddenly, so as to make, momentarily, an angle in the cord thus passed over; an instantaneous pull sometimes succeeds in severing the opponent’s cord; it acting like a drawing cut, and presenting a succession of points, perhaps to the lengthof three or four yards, while the under line, unless managed with similar activity, presents but one point, and thus is subject to friction on that point only; consequently must be considerably injured.

The greatest judgment is, however, necessary, to determine whether, or not, the operator presents an armed portion of his cord to an unarmed part of that of his opponent. Should the former be correct in this instance, he may generally command success; but, if the reverse be the case, he may lose the day. An unpractised eye would be at a loss in computing the proper distance, when the length of line let out may perhaps exceed three or four hundred yards; but the natives in general form a correct estimate, and display great dexterity in avoiding to cross any cord under unfavorable circumstances.

This amusement generally takes place during the cool of the evening, on the flat tops of houses. The inhabitants of thezenanah, (orharam,) enjoy it either from theircompounds, (or enclosed areas,) or on the roofs of their chambers, on tarrasses so built up, with thin brick walls, as to prevent their being over-looked by neighbours.

This trait of jealousy is every where apparent: nothing could offend a native more than the erection of an edifice, that should afford acommand over the interior of that enclosure in which his family resided. An instance of this was attended with considerable trouble and disadvantage. The late Colonel Watson, who was Chief Engineer under the presidency of Fort-William, had obtained the grant of a large piece of land, for the purpose of forming a spacious dock for building and repairing ships.

It happened, that, in enclosing the allotted space, he overlooked the untoward circumstance of a claim on the part of a very opulent native, who resided close by, to a part of the circumscribed area, which was thesine quâ nonof the undertaking. The native said nothing; and, in all probability, would have given up his land, or at least have sold it on equitable terms, rather than have thwarted the Colonel’s views; but, unfortunately, the latter erected a large wind-mill, so near to the native’s house, as to annihilate all that privacy his family had formerly enjoyed.

The native remonstrated, but to no effect: the grant was urged against him; and, in lieu of soothing measures, defiance was proclaimed. The consequence was, that the matter went into court, when, the plantiff gaining his cause, the wind-mill was stopped in its career, and, with the exception of a slip, on which some vessels have since been built, theimportant, and immense, fabric, has been suffered to fall into decay!

No woman can be more jealous than those of Hindostan: their animosity towards rivals is unparalleled; and this, even when they do not care a farthing for the bone of contention. Yet, on the other hand, when more than two ladies are retained by the same gentleman, the whole generally become perfectly passive, at least in exterior, appearing to associate with tolerable cordiality. The mention of plurality, may possibly startle many of my readers; especially those of the fair sex; but such is common among natives of opulence, and is not unprecedented among Europeans. I have known various instances of two ladies being conjointly domesticated; and one, of an elderly military character, who solaced himself with no less thanSIXTEEN, of all sorts and sizes! Being interrogated by a friend as to what he did with such a number, ‘Oh!’ replied he, ‘I give them a little rice, and let them run about!’

This same gentleman, when paying his addresses to an elegant young woman lately arrived from Europe, but who was informed by the lady at whose house she was residing, of the state of affairs: the description closed with, ‘Pray, my dear, how should you like to share asixteenthof Major ———?’ The courtshipwas allowed to proceed, merely to make sport of the good man’sfoible: a term peculiarly appropriate!

Nine in ten of the women domiciliated by gentlemen, are Mussulmans; the Hindus being far more scrupulous: with few exceptions, the small portion not of the former sect are Portugueze. These latter prove, in many instances, very good house-keepers; looking after the disbursements with great acuteness, and, on a thousand occasions, shewing more promptness, and more fitness for such an employment. They are remarkably fond of rearing poultry and swine; in which they certainly succeed. But there is a certain something about this description of women, which few are partial to, and which I never could tolerate. I have already spoken of the pride of these miserable descendants of renowned characters; but it really is beyond my power to describe thatfierté, that vindictive spirit, that authoritative consequence, which excite at least contempt, if not hatred, in every person towards whom they are exercised. These viragoes have no scruples as to what they are to eat and drink; many of them, indeed, can manage a bottle as well as any man in the kingdom: they are, however, staunch Catholics, and, on calendar days, dress out in all the finery their kind keepers can be coaxed out of. It is not to be supposed these ladies are more continent thanMussulmans, or Hindus of similar condition: far otherwise; but they are extremely crafty, and carefully lay the scene of action at some place to which they resort to offer up their prayers, in common with other equally good Christians: by this means, they are tolerably secure from the prying curiosity of ordinary menials, who are not permitted to enter within the sacred pale!

In regard to the expences attendant upon concubinage in the East, they will depend greatly on the circumstances, and the disposition, of the gentleman, generally speaking; though, after a while, the lady commonly gains a kind of ascendancy, and goes beyond those limits, which, in almost every case, are marked out by previous contract. A certain sum to be paid monthly; the pay of two, or three, female attendants; an allowance for beetle, tobacco, (it is very rarely theychewit,) shoes, cloaths, andgynahs, (i.e.gold and silver ornaments;) are articles in almost every capitulation! Taking a broad outline, we may put down the whole at about forty rupees monthly; equal to sixty pounds sterling per annum; which must certainly be considered no great price for a bosom friend, when compared with the sums laid out uponsomeBritish damsels; who are not always more scrupulous than those I have described. But, when we estimate the Asiaticchere amieaccordingto her merits as a companion, then, indeed, will my fair country-women, appear most conspicuously pre-eminent! Their agreeable manners, their polished language, their highly cultivated minds, and their pleasing attentions, are so irresistible, as to level the barriers of discretion, and to render every attempt at comparison nugatory; indeed, incompatible!

In taking the above average, viz. forty rupees per month, I have supposed the gentleman to be in easy circumstances; otherwise, that sum will be found to exceed the proportion of his other expences considerably: at the lowest, we cannot estimate the charges at less than twenty-five rupees monthly; which, to say the truth, must be attended with several deficiencies, or privations, by no means creditable. In this particular, the natives are very scrupulous, and hold it the highest disgrace, for a woman to be retained, without due attendance, suitable cloathing, and a participation of the comforts, if not of the luxuries, of life. The men, especially the Hindus, are indifferent in regard to their own apparel; which is often mean to an extreme; but pride themselves on the splendor, and profusion, to be found in theirzenanahs. As an instance in point, I must state, that, in the year 1784, a detachment of six companies was sent out from Cawnpore, on the road to Etayah, in compliment to theB’how-Buxey,a General of some note in the Maharrattah army, who was proceeding on an embassy to Lucknow. We met him about twenty miles to the Westward of the cantonments; where we were nearly smothered by the dust raised by his immense retinue, and absolutely stunned by the unmerciful clangor of cracked trumpets, and of great bells suspended from the sides of elephants, whose motion caused the pendulous monotonists to ring ‘a sonorous peal’. It was natural to expect that theB’how, who knew we were waiting to receive him, and, that an officer of rank was deputed on the occasion, would have exhibited himself to advantage; but, to our great surprize, when he alighted from his elephant, which was sumptuously caparisoned, he appeared the veriestbunyah, (or petty shop-keeper,) my eyes had ever beheld! His cloaths were absolutely filthy, and of a fabric such as disgraced the wearer. None of ourkhedmutgarscould have changed apparel with him, without being considerable losers by the bargain. TheB’howwas, nevertheless, attended by anautch-tuffah, or set of dancing-girls; whose equipage announced his liberality, and whose talents evinced his judgement. Let me not be misunderstood in this last expression: the dancers of India can suit only particular tastes, and those perhaps only from habit: they are not to be classed with persons of the same profession inEurope; but are a distinct genus. It cannot, however, be denied, that some among them possess very superior powers in the vocal part of their profession; and that certain individuals dance, in their style, with peculiar effect; indeed, with much graceful delicacy, and with undeviating regard to the measure. TheB’how’s zenanahwas of course secluded; but the number of the elephants,r’huts,palanquins,dooliesand other conveyances, satisfied me that the ladies were in better plight than their most abominably filthy lord!

The Hindostanee ladies do not wear shoes, but when walking, a pair of slippers are put on for the occasion; so soon as the lady returns to her seat on thesatrinje, or carpet, they are thrown aside. Such as are formed without heels, and have the back part made to flatten down under the foot, for that part is seldom, if ever, raised, are known by the name ofk’hous; while those made without any back-piece, the quarters terminating under the ancles on each side, and that have raised heels, to perhaps the height of an inch, are designatedchinauls. In either kind, as well as in thejootiesworn by men, the toe-part is terminated by a long pointed strip, usually of leather lined with cloth, that curls inwards over the toes; without this, the shoes would be considered both unfinished, and vulgar. Men commonly wear only embroideredshoes, but the women have frequently an abundance of various colored foils, principally purple or green, fastened down to the body of the vamp, (which is of some bright colored broad cloth,) and serving, by the manner in which they are disposed, to fill up the pattern of the embroidery: this may be either of gold or silver thread, or, perhaps, very small bugles, not dissimilar to seed-pearls. Those who cannot afford such decorations, which may raise the price of a pair of shoes to about four or five rupees; content themselves with silken ornaments. The low price of a pair of shoes ornamented as above described, cannot fail to strike the reader, who will be yet more astonished to learn, that an admirably well-dressed hide may be had in any part of the country for less than five shillings; such as would sell with us for about thirty shillings, or even more. Those stout shoes worn by our native soldiery, rarely cost more than from four to eight annas the pair, (equal to from eight to sixteen pence.) Neither men nor women use stockings; though, during the winter months, the more opulent sometimes wear a short kind of sock, called ajooraub, made of cotton, or of silk, perhaps both intermixed, and of various colored patterns. These are remarkably thick, but rarely reach above the ancle. Persons of the first rank, have theirjooraubs, as also theirdustannahs, or gloves, made of shawl; strangeto say, these are usually of the form in use among us for children; that is, they have a receptacle for the thumb, but the fingers are all contained in the same bag, orcyst. It is, however, very uncommon to see a woman, of whatever rank, wear gloves: this is, no doubt, owing to the pride they take in their hands, which are invariably ornamented with gold or silver rings, &c., to the utmost extent of their purses. In fact, the whole attention of a Hindostanee woman, retained in the family of an European, is directed towards the accumulation of trinkets, which may be supposed to be tolerably expensive, when it is understood that nothing less than solid silver is admissible. Gilt, or plated, ornaments, are held to be disreputable, and unlucky; hence, themoolumbah, or plating trade, is very little followed in India; though the jewellers will sometimes pass off a coated, for a solid article; especially in gold work.

The following are the ornaments chiefly worn by the Hindostanee ladies. Themaung-teekah, meaning the frontal, ornament, has usually a star, or radiated centre, of about two inches in diameter, set in gold, and richly ornamented with small pearls, of which, various chains are attached, aiding to support it in its position; namely, on the centre of the forehead. A triple, or quadruple, row of pearls, passes up the centre of themaung, or front; the hairbeing divided, and kept down very flat. The centre piece, (and, occasionally, each end piece also,) is composed of precious stones, such as the topaz, the emerald, the amethyst, the ruby, &c.: sometimes the centre is of one color, and all the rays of some other; or perhaps the latter are alternate. Themaung-teekah, as may be judged from the above description, is not a very light ornament, but is extremely splendid, and, being generally set in gold, often very valuable: one of a very ordinary description will cost full twelve or fifteen guineas, though composed of colored glass, or chrystal, or foils: when made of precious stones, the price may reach to any extent.

Thekurrum-phool, is not unlike the centre piece of amaung-teekah, and may be about the same size, though usually somewhat less in diameter. This ornament is fastened to the lobe of the ear, both by the usual mode of piercing, and by a chain of gold passing over the ear, so as to bear the weight of thekurrum-phool; which would else cause the lobe to be greatly extended downward. It is, however, to be remarked, that most of the common women have large holes in that part of the ear, wide enough to pass a finger through; and that even the higher orders consider an aperture such as would admit a pea, rather honorable, than otherwise; under the opinion of its indicatingthe great weight, and consequent value, of their jewels.

Thejoomkahis ever of solid gold, silver being in this absolutely interdicted by the laws of taste; in framing which, pride seems to have had no very small share. This ornament consists of a hollow hemisphere, or bell, curiously fillagreed, and about three fourths of an inch in diameter; the edges suspend small rods, or pendants of gold, each furnished with one or more small pearls, garnets, &c.; perhaps to the number of a dozen pendants being attached to the circumference of eachjoomkah. The upper part is furnished with a small perforated stud, sometimes ornamented, through which a ring, about the thickness of a fine knitting-needle, and not less than half an inch in diameter, is inserted; it previously passing through the ear in the part usually pierced. This ring, as well as every other kind of fastening made to pass through the ears, or nose, is made of the purest gold, and so pliant as to allow the little hook made at one end, by bending the wire, for the purpose of fixing into a minute loop, or eye, formed, at the other end, by twisting it, to be straightened, at pleasure, by means of the nail only.

European ladies content themselves with one appendage at each ear; while the females of Hindostan think it impossible to have too many:thus, they affix a number of small rings, of pure gold, or, in case of poverty, of silver, or even of tin, all along the border of the ear; which is pierced for that purpose in at least a dozen places, to receive these ornaments, from which much distress often arises, owing to the veil (already described) frequently hitching upon the small hooked ends of the wire.

The nose has its share in the decorations of the Hindostanee fair, it usually bearing two ornaments; one, called an’hut, commonly passed through the left nostril, consists only of a piece of gold wire, as thick as a small knitting-needle, with the usual hook and eye, and having the centre, or nearly so, furnished with several garnets, pearls, &c. perhaps to the number of five or six, each parted from its neighbour by a thin plate of gold, usually having serrated, or escaloped edges, and being fixed transversely upon the wire, which passes through their centres, as well as through the garnets, pearls, &c. The diameter of the circle of an’hutmay be, ordinarily, about two inches and a half. On the coast of Coromandel, a similar ornament is worn by men of respectability, in each ear.

The other nasal trinket is called abolauk; it is flat, something in the form of that article of furniture called a footman, and has a small ring, with hook and eye, at its narrowest part, for the purpose of appending it to the middle of thenose, by means of a gold ring passing through theseptum, or division between the nostrils; the ornament lying flat upon the upper lip, and having its broad end furnished with pendants, similar to those on ajoomkah. It is inconceivable what some women undergo for the sake of displaying their riches in this way! Not only does thebolaukinterfere with the operations of the lips during meals, but sores of the most unsightly description are often created, in that very tender part to which the ornament attaches, by those innumerable accidents, which not even the most constant vigilance can prevent.

The neck is not forgotten among those lavish decorations of which the sable ladies are so fond; it is furnished with various kinds of necklace, of which I shall describe only thechumpauk-gully. This is made of separate rays, each intended to represent a petal of thechumpauk, (a flower indigenous throughout Asia,) and having a fixed ring, or staple, at its butt, so that the whole may be strung close together, perhaps to the number of forty pieces, or more. This ornament is usually worn rather loose, that it may reach half way down the bosom. The mounting is gold, or silver, according to the means of the wearer; and the rays, or petals, are, in imitation of themaung-teekah; either chrystals, set on foils, chiefly white; or they areprecious stones, of one color, throughout the ornament.

Thehaunseahis a solid collar of gold, or silver, weighing from perhaps, four ounces to near a pound. I have seen several that approached the latter weight, and must have been highly oppressive to the wearer; especially as they only came into use on high days and holidays: the general standard may be computed at about six or seven ounces. Being made of pure metal, they are easily bent, so as to be put on and off.Haunseahsare commonly square in front, under the chin, for several inches, and taper off gradually to not more than half their greatest diameter; terminating at each end with a small knob, cut into a polygonal form: this ornament is sometimes carved in the Oriental style, either for its whole length, or on the front part only.

Most of the Hindostanee women weartabeejes, strung upon an assemblage of black silk threads, passing round their necks, and reaching to their middles: thesetabeejesare silver cases, enclosing either quotations from the Koran, or some mystical writings, or some rubbish from the animal or vegetable kingdom, but, I believe, never anycamphor(as lately used by a celebrated English lady). Whatever the contents may be, great reliance is placed on their efficacyin repelling disease, and in averting the influence of witch-craft, (j’haddoo,) of which the people of India, of every sect, entertain the most unlimited dread. Hence, it is not uncommon to see half a dozen, or more, of these charms strung upon the same threads.

The upper parts of the arms are adorned with semi-circular ornaments, made hollow, but filled up with melted rosin; the ends are furnished with loops of the same metal, generally silver, which admit silken skeans, whereby they are secured to their places. The above trinket is called abaujoo-bund.

The wrists are always profusely decorated: the more ordinary classes wear rings made ofkaunch, orchank; (i.e.the commonsea-conch,)sea-conch,)cut out, by means of very fine saws, into narrow slips which, when joined very accurately, give the whole an appearance of being formed from the most circular part of each shell. This is, indeed, sometimes done; but such entire rings are very scarce, and are usually preserved in their original pure whiteness with much assiduity. The city of Dacca, so famous for its muslins, carries on a large intercourse with Chittagong, and the coast of Aracan, for conchs, which are used for beetling the finer cloths, manufactured in that populous and rich emporium of cotton fabrics. The noise made bychankingthe cloths, which, being laid many folds thickupon a large board, are beat withconchs, wherein handles are inserted, is peculiarly distressing to an unaccustomed ear; especially as the operation continues night and day, without intermission: to those interested in the trade, it may perhaps be highly agreeable! The small process, or button, at the base of each shell, is sawn off, and, after being ground to a shape resembling that of a flat turnip, is perforated, for the purpose of being strung. When so prepared, these receive the name ofkuntahs; of which, two rows, each containing from thirty to forty, are worn round the neck of every Sepoy in the Company’s service, as a part of his uniform. This simple ornament affords a pleasant relief to the sable countenance of a native, and serves to fill up a space, that would otherwise appear extremely naked, between the collar-bones and the chin.

The rings made from the sea-conch, are calledkaunch ke t’choory, ort’chooriesmade of conch; in contra-distinction to a common kind oft’choories, made, by persons who follow that profession only, from a species of silicious clay, which speedily vitrifies, forming a semi-transparent mass, that is worked into rings of about a line in diameter; but having rather quadrangular than circular surfaces; so that the inner circumference may be rather easy to the wrist, and the upper part, (or outer circumference,) be sufficiently flat to exhibit various embellishments,given by aid of gold leaf, and little enamelled, or lacquered specks, &c., applied thereto, and afterwards burnt in. It is inconceivable how expert the women who vend thet’choories, and who are thence calledt’chooríaens, are in applying these ornaments; which, after being once passed over the hand, often are found to fit the wrist admirably: persons unacquainted with the dexterity of these women, would, on seeing the rings before they were on, consider it impossible to get the hand through; yet, by means of a little oil, or even of water, and compressing the very flexible member into a suitable form, the rings are successively made to glide over the joints with tolerable facility; very few, in proportion, being broken during the operation. It is to be remarked, that, as probably forty or fiftyt’chooriesare to be worn upon each wrist, those appropriated to the thicker part of the arm, being, of course, the first to pass, the hand becomes gradually suppled, and disposed to receive each succeeding ring, which is imperceptibly of less diameter than its predecessor. To say the most oft’choories, they have a very heavy appearance, and are always highly uncomfortable to Madam’s most intimate acquaintances, in consequence of their being peculiarly brittle.

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