[*back to PART ONE of (37)*]
 

On the commencement of the seventh in ((376)) Bengal, and the ninth month up the country, of pregnancy, it is usual to give a great entertainment to the friends of the parties; on which occasion the mistress of the feast is decked with flowers, and dressed with new clothes and ornaments. One of the females, to whom Lucinda may have been more propitious than to the rest, comes forward with a present, consisting of seven kinds of fruits, and of the flower of rice, kneaded into round and oval pieces: this part of the ceremony is confined to Bengal. The first is said to be emblematic of girls, the latter of boys. This offering is poured out into the pregnant lady's lap, who, without tasting the fruits herself, distributes them among the company.

This feast, if practicable, is given at her father's house, where the lady is generally delivered. Here the midwife attends, who is seldom, or can be, expert in her business. Hence, unlucky births are very frequent. I need not observe that males never officiate in this line; however, the old ladies sometimes, in dangerous cases, venture to perform chirurgical operations. A few lines from the Koran, sent by some celebrated religionist and placed at the bed-head, or a little water sanctified by being poured on the Koran, is supposed to be wonderfully efficacious; but in difficult births, some person, woman, boy, or girl, who has been fortunate enough to come feet foremost into the world, is ((377)) called in to jump seven times over the womb of the person in labor.

On these occasions, all the keys are taken out of the locks, doors opened, boxes unlocked, and a sword hung up in some part of the room, to frighten away the evil demons; if the danger increases, the husband opens his turban and spreads it over the patient's womb, and then makes it up the wrong way. They have a stone called k'ho, or the power of seals, which is tied about the neck, and many other superstitious practices; the same as in all countries, among the common people.

The child being born, the rooms are kept as close as possible, and it is not permitted to get milk for three days. During the first six, the mother tastes nothing but light caudle. On the night of the sixth, the child is brought to the door, that the star-light may shine upon it. Pen and ink are placed at the head of the bed, that the angel of fate may write on its forehead its future destiny. The first ablution is performed by the lady on the fortieth day. When the child is four months old, a feast called keer chittaee is given, to which all friends and relations are invited. Keer is a preparation of rice and milk, which the child is now made to taste, or to lick or lap, as the term chittaee implies. 

Smoking the urqu/14/ is not so general a practice ((378)) as is supposed, at least among the middle ranks. The great, in this as in other luxuries, indulge themselves more freely. Zeebool Nissa daughter of Alam Geer and Noor Jehan, invented the present form of the goorgoorce snake/15/; and Khummer Mahomed Shah, the arched snake now in use; which is said to have been contrived by him for the convenience of smoking as he travelled. Zeebool Nissa appears to have been a lady of great accomplishments, whose hard fate it was to lead a single life, as may be gathered from the following lines of which she was the author.

Ill-luck befall that arm that never has encircled the neck of a love!
O may the eyes be dim that draw not enjoyment from the glance of a beloved.
A hundred seasons have passed away, and every favorite rose has been plucked to ornament a turban
But the rose-bud in the garden of my heart has been allowed to decay, and has not been plucked as a nosegay by any one.

In the zenanahs, the ladies divert themselves by bringing up pets of different kinds, such as minas (a kind of starling), fowls, goats, pigeons, &c. The cat, in particular, has an exclusive privilege, in consequence of the prophet's having had a favorite puss, which he took much pleasure in feeding: hence, that animal is held sacred, and the murder of it considered as the highest sacrilege. They tell a story, that Mahomed, when ascending into heaven, happened to take a peep, en passant, into hell, where, observing an old woman making a sad lamentation, he asked the angel Gabriel why she suffered.

The angel referred him for information to the old lady herself, who replied that she underwent such torments for having caused the death of a cat! When this holy personage returned to the earth, he told the story as a warning to his disciple ; but, notwithstanding such holy interference, the cat is considered as an envious animal, wishing the decrease of the family, that the mistress of it may caress her the more; whereas, the dog (though deemed an unclean animal) is thought to pray for increase, that he may have more bones to pick!

It is a general custom among the Soofees,/16/ ((380)) both men and women, to choose some holy man to be their guide and instructor (not dissimilar to the office of a confessor), whom they call their peer/17/; designating themselves his mooreed, or disciple. When a lady of rank has fixed on this holy personage for her peer, he is invited to the house, where the following ceremony ensues. Standing on the outside of the purdah, or curtain, he holds one end of a handkerchief, the other end of which is held by his intended mooreed within the purdah. In this position he reads aloud select passages from the Koran, allusive to the subject, and finishes with a lecture on morality.

Thus adopted, he is thenceforward to her as her God and the prophet. In all difficult situations, she looks to him for relief, calling on his name in danger; and the death of the peer does not even dissolve the contract. After the first ceremony, the peer seldom visits his mooreed; indeed, as thousands may choose the same spiritual guide, such duty would prove too much even for his spirit to bear. However, there are instances of a peer being chosen from motives very different from what may be supposed in general to operate; hence, we sometimes discover that, under the cover of a peer, the lady indulges herself with a private lecture from a ((381)) young lover. Indeed, the Sheeaus give this as a reason for their discontinuance of the practice.

Fatima, the Prophet's daughter, is invoked under different appellations. Her general name is Khatoon ul-junet, or Mistress of Paradise, There are, besides, several male saints, whose peculiar province is the protection of the fair sex; but Peer Bawhoor is the hastener of lovers' return. Among the lower ranks, Shaik Saddoo is 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 is usual in such cases) turned into a kubbeess, 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 of Shaik 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 the Shaik's goat. At the entertainment given in his honor, one of the women personates the Shaik, 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, ((382)) 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 devils to their husbands and neighbours.

Zaen Khan, particularly in the upper provinces, is a saint of a similar complexion and history. One of the bhaguts, 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 a bhagut, 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. The bhagut loses 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 the bhagut. This is the moment for the display ((383)) of the doctor's art and dexterity! He springs forward, and seizes the possessed by 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 the possessed, 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 be pure and undefiled, and fit for habitation; therefore I entered into it." The fiend now offers to quit his habitation, if it be the bhagut's pleasure; 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; while ((384)) such as cannot even afford the ore, use caugull, 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, the cazee and tipstaff, the peer and mooreed, 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, called missee: it is made of the rust of iron and kurra compounded./18/ It is, in fact, ink powder: for the kurra is a nut equally astringent with galls. The powder is rubbed on, or rather between, ((385)) the teeth, and leaves a black stain, which is deemed both a preservation and an ornament to them. The use of the plant hinna/19/ 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.

The dancing-women are of different kinds. The most respectable are the meeraseen, sometimes called doominea; though the real doominea exhibit in public before men, which the meeraseen never do. The word meeras means an inheritance, and meeraseen an inheritress, 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 barber prepucian,/20/ if I may use the expression, for instance wishing to retire from business, would dispose of his custom to any individual, in the sanie manner as he would any part of his private property.

As the meeraseem are never accompanied by male minstrels, ((386)) they seldom play on other instruments than drums of different kinds, such as the tubla,/21/ dholuk,/22/ and munjeera/23/; though the meeraseem never perform before assemblies of men, yet the husband and his sons may be present. They are modest arid chaste in their manners and dress; but notwithstanding this, it sometimes happens that a fair meeraseen attracts the attention of the male part of the family; in such cases, any intercourse they may have is conducted with secrecy.

The kunchenee are 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 pangs ((387)) of conscience which, at some period or other, are supposed to oppress females of this description in other countries. Their profession is emphatically termed the trade, and the female a trader; and I must do them the justice to say that many a fair trader is to be found among them. There are many other kinds of dancing women, such as hoorkenees, 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 own muzjeed, or mosque,/24/ within the haram, 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.

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 of faqueerens,/25/ or religious mendicants, frequently undertake the pilgrimage in company ((388))  with their husbands or other relatives, after the accomplishment of which they are termed hudjeecau./26/

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.

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 termed asseel/27/) at the rate of two or three rupees per month, exclusive of food; one of these is always stationed as a kind of running ((389)) sentry at the door of the zennanah,/28/ for the purpose of conveying messages. There may be, besides these, one or two Mogulanees/29/ 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.

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 of ((390)) those probably originally from Iran/30/), 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 un-looked-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 the zenanahs of nabobs, and men of elevated rank: there, they are strictly confined, and precluded from all possible communication with men./31/ 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 connect tion with some individual of their own sex. This kind of attachment, it is said, is often carried to the most romantic lengths; and if 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.

((391)) 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 this light.

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.

((392)) 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 [the] 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 a Jacobian period to 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 is ((393)) supposed 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 hers, 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 the hinna, or mehendy, 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-off mehendy. 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.

((394)) 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, the darwan, 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 the vaqueels (or attorneys) of the ((395)) parties. The questions being now put to the bride, as she stands concealed behind the curtain, whether she chooses him as her vaqueel,/32/ 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 the vaqueel to the curtain, certify the circumstance of her assent.

The vaqueels and relations, on both sides, now proceed to fix on the mahir (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 the cabala, 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, ((396)) in her own apartment. The meeraseens lead 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 attendant meeraseens, 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 the meeraseens.

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 clothes, 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 palaniquin, 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 safe ((397)) arrival, 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 clothes 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 anything 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 om 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 ((398)) 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 the zenanah in her hands; but if, on the contrary, it appears that their unhappiness proceeds from the husband, her relations procure a common friend to expos tulate 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 strongest ((399)) contrition. 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, accompanicd by a midwife./33/ This description of people are from the lowest casts. On the sixth day from the delivery, an entertainment is given in the zenanah, 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.

On the fortieth day a grand entertainment is given, everyone according to their respective rank and consanguinity making presents to ((400)) the 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/34/; she of course is of course 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.

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 the string which is to mark his future years, receives the first knot. This custom seems to point out the origin of our metaphorical thread of 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 of ((401)) a 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 son

((402)) MISSING PAGE

((403)) in converation, 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.

After prayers, if the master be a young man, he generally retires to the zenanah, where, in company with his wife and some of his female relations, he enjoys his hookah, 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 bedsteads, 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 always ((404)) sends 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 the Durbar 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, or Durbar, 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 the zenanah, 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 the zenanah, the master of the feast exerting himself to the utmost in providing for his guests: indeed, the ((405)) expences 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,/35/ ottah of roses, flowers of various kinds, together with fried coffee, sooparee,/36/ cardamoms, ginger mixed with acids, are offered to the guests, and such as may be unprovided with hookahs are supplied with them. After this, sugar and water boiled up together, forming a kind of sherbet, is presented. Now the taiffa, 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, arid confusion continuing not unfrequently for three days successively.

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 called cuffin./37/ 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 whole ((406)) return 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 the manes of 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 the bursee,/38/ or annual commemoration; which is strictly observed by the children of the deceased during the remainder of their lives.

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 into jammas, or vests.

The whole of the Mahometan population seem to avoid the ((407)) use 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 Mussulman syce, or groom, [to] object to the handle of a chowry (or whisk, for keeping flies from horses) merely because some of the ornaments were of that color.

On one occasion, a refractory zemindar reproached me with insulting not only himself (he being a Seyed, a superior sect of Mahomedans) but the whole of the population, by pitching a tent lined with green perpet within sight of a nimauz, 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 [=outraged]; 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, a cherauk, 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 nearest ((408)) of 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-raat), are called joomah-raut ke metie; that is to say, ' Thursday's confectionary.'

= = = = = = = = = = =
/14/ Commonly pronounced hookah.
/15/ A smaller kind of hookah, with a short stiff snake.
/16/ A particular sect.
/17/ Peer literally means a prophet.
/18/ Likewise a preparation of kine.
/19/ Called mehendy, or mindy, in Moors.
/20/ The barbers in India have the sole privilege of performing the operation of circumcising.
/21/ The tubla are small drums usually fastened in pairs round the waist, and much resemble kettle drums.
/22/ The dhol, or dholuk, is a large sort, carried horizontally, and seems to be the original of our Turkish drum.
/23/ The munjeera is sometimes beaten with a stick.
/24/ These are small buildings answering the purpose of our churches, and many have large tracts of land attached for the maintanence of the priests.
/25/ Faqueer is a male mendicant, and a faqueeren a female.
/26/ The designation of hudjee (commonly pronounced hatjee) is assumed by all who have visited the shrine of the prophet: hence the term hudjeecau.
/27/ The word asseel literally means perfect, real, original, unadulterated; and here implies superiority. 
/28/ Zenanaah means the haram, or women's apartments.
/29/ Mugalanee is a Mogul woman. The Moguls are one of the principal sects of Mohamedans. 
/30/ A province of Persian Tartary.
/31/ There have, however, been many instances to the contrary.
/32/ Vakeel (as it is pronounced) literally means ambassador, deputy, or other locum tenens; but here is meant to imply protector, advocate, trustee.
/33/ The Chumars, or shoe-makers, are one of the lowest, and most degraded sects. Their wives are termed chumynes, and are supposed to inherit a perfect knowledge of mid-wifery, in which no other woman is employed.
/34/ The child always calls this foster-brother by the name of' dood-baiee, i.e. milk-brother.
/35/ The beetle leaf filled with spices, &c., universally chewed by all classes of the natives.
/36/ The beetle nut.
/37/ May not this be the origin of our coffins?
/38/ From burress, i.e. a year.