sound of ‘_the wife_’ so often repeated, so impressed as they
generally are with the idea of a Mussulman and his seraglio of
‘_wives_.’ However, it will be found, by such as will take the trouble
of investigation, that those travellers, whose relations have given
rise to such erroneous ideas, have deceived themselves, by mistaking
individual instances for general traits; thus holding up the picture
of one man as the exact portraiture of a nation. We are not to
suppose, that it is common for men to avail themselves of the example
of their prophet, or the option he has allowed to others of having
_four wives_. In fact, not one man in twenty, of the class now under
consideration, has more than one wife, nor one in five hundred more
than two. Even the permission given by Mahomed is not free from
restriction; for his words are, ‘Marry, O ye people, whomsoever
pleases you among women, even to two, three, or four: but, if ye
apprehend that you cannot do them justice, be content with one.’ This
considerate advice of the prophet however would probably carry but
small weight, if there did not exist other obstacles, not so easily
surmounted; for it frequently forms a clause in the _quballa_,[9] (or
_cabooleat_,) in a marriage contract, that the husband shall not take
a second wife: besides, no parent, possessed of a proper regard for
his child, would willingly place her in that degraded situation a
second wife is always considered to be; and subjected, as she is, to
the entire control of the first; who, it may be supposed, must, from
various motives, in general prove a harsh and unpleasant mistress.
Neither ought we to be led away by the idea that any influence of the
husband will prevent such consequences; for the wives of Hindostan,
however problematical it may sound, will be found to have, in reality,
even more power than those of Europe. It is true, a husband is allowed
by law the privilege of divorcing his wife whenever displeased with
her conduct; and this, on the first glance, appears to leave no
alternative but implicit obedience in the woman: but it will be found
otherwise, in fact; for the relations of the bride take care, in the
marriage-settlement, that the _mahir_, or marriage-portion, payable in
case of separation, shall be fixed at an amount far exceeding the
circumstances of the husband to pay; which, of course, proves an
effectual check to a divorcement. In addition to this, general opinion
strongly opposes a separation, though not a second marriage, where
there exists no sufficient cause to justify the step; such as
barrenness, chronic disease, &c., in the woman.
-----
Footnote 9:
Agreement and settlement.
-----
‘Wherever there are two or more wives, an equal distribution of favors
is rigidly insisted on, (unless the secondary one happens to be of
inferior rank;) yet, let it not be inferred that any lady could be so
lost to delicacy as to urge her claims in direct terms. The sex have
always the command of general signs, whereby to intimate their
expectations in the most delicate manner. But, though jealous of her
rights, a wife of rank and education would, during the whole period of
her existence, deem it highly indelicate to neglect, in the most
secluded moments, a modest reluctance to comply with the solicitations
of her husband.
‘Among the slave-girls, there are always two or three who are considered
as the handmaids of the husband, and with whom, even by their religion,
an intercourse is permitted: however, this must be conducted in a
concealed manner. They, too, aping the manners of their mistresses, are
not always at the command of the master; and I have been assured, by men
of eminence and affluence among them, that, even in the midst of plenty,
they have suffered all the tantalization of want.
‘It is said, that Soojah Dowlah, whenever he paid a visit to any other
lady, always imposed on himself a fine of two thousand rupees, which he
sent to his wife. The prophet himself had only five wives, one of whom
he preferred to all the rest; yet, though much inclined, he durst not
visit her oftener than the others; two of whom, however, he ventured to
divorce, that the period of his enjoyment might more quickly revolve.
‘A wife may, in certain cases, insist on a divorce, such as inefficacy
in the husband, &c. under which circumstances she receives the
marriage-portion. It must be remarked, that, although the _mahir_ is
always fixed in the marriage articles, yet that there does not exist any
method of settling it on the wife independently, as among us; therefore,
this settlement consists only of terms, except in cases of divorce. The
word _mahir_ means, literally, the price paid for any thing.
‘A wife never brings a dowry to her husband, except her plentiful stock
may be so considered, such as cloaths, jewels, &c., which her parents
send with her, sometimes to so great an extent, as to preclude for years
the necessity of any supply from the husband.
‘When a divorce occurs, even on the demand of the wife, the husband is
obliged to support her as long as any possibility remains of her
affording nourishment to his offspring; and, should she then be
pregnant, the allowance must be continued to her, agreeably to her rank
in life, until the period of her delivery, when the child is taken from
her; unless she chooses to support it at her own expence, and is allowed
to do so by the father.
‘Should a man catch his wife in the act of adultery, and revenge himself
by the death of both parties, the Mahomedan law would acquit him of
murder; but, should he take the life of only one of the offenders, they
would sentence him to death. The laws of the Koran, relative to trials
for adultery, one would almost think were framed with the sole view of
prohibiting such suits; for, whereas, in common cases, two respectable
male witnesses are deemed competent to establish a fact; in cases of
adultery, four male witnesses must be produced. The testimony of a
thousand women would be of no avail, and that of the men must be clear
and circumstantial. The smallest disagreement would invalidate the
depositions of the whole. In short, such are the difficulties, or rather
impossibilities, the law throws in the way of substantiating the charge,
that causes of the score of adultery, or of fornication, are seldom
heard of.
‘They seem not to have distinguished these two crimes by different
appellations, though the punishment is different. For the first, the
criminal is stoned to death; for the second, a hundred lashes are deemed
an adequate punishment. So the award to a married man and unmarried
woman, convicted of _zinnah,_ (a general term for unlawful
co-habitation,) would be death to the man, and flagellation to the
woman. Such is the law; but custom has left the injured parties to
pursue private measures of revenge, in which the courts never interfere.
‘Mutual intercourse among female friends and relations is kept up by
visits; for which, however, previous permission from the husbands must
be obtained, except when the wife intends a visit to her parents. In
such a case, she _intimates_ her intention; and, though he may dissuade,
he has not the power to restrain. When first informed of this privilege,
so contrary to received opinion, it excited my surprize, which I evinced
by minute enquiry. The following is the answer I received from a person
of rank and character: ‘A wife’ (said he) ‘is not a slave to a husband.
He is her guardian, it is true; and, when she pursues a path that would
lead to disgrace, it is his duty to control her, on common occasions, by
advice: should that prove ineffectual, her relatives are informed of her
refractoriness, and they lend their aid. If still untractable, she may
be confined to her room. He may abstain from her bed; but where is the
Mussulman of character that would lift his hand to the wife of his
bosom? Is he devoid of all regard to his own honor, that he should treat
the mother of his children with disgrace? or has he become regardless of
the good opinion of his brethren? or could he, for a moment, forget that
her relations, to a man, would start forward to resent an insult offered
to their family? No man’ (continued he) ‘can, with impunity, oppose that
general opinion which has for its foundation both propriety and justice.
A wife must, therefore, be permitted to visit her parents whenever she
is inclined to do so.’
‘It must appear curious, however, that custom has made it indecent for
her to return, without an invitation from her husband! This may produce
considerable effect, when a mutual regard, or children, attach them to
each other; but, while the lady continues young, if she be any way
coquetish and takes a pleasure, as is sometimes the case, to teaze her
husband, she will, under various pretexts, continue obdurate for months,
until his patience, and his ample stock of promises of future kindness,
are expended. In short, the Hindostanee ladies are possessed of a
thousand arts whereby to secure their influence, and to domineer over
the _lords of creation_.
‘In the absence of her husband, a wife, though she may receive, pays no
visits. When the women travel, or move from one house to another, they
are concealed with all the precaution generally attributed to an Eastern
journey; their palanquins are carefully shut up, and attended, when the
rank of the person demands it, by guards composed of eunuchs, and
sometimes by armed women, who are called, from their countries,
Toorknees, Zillmaknees, Oorda-Bignees, &c. This jealous care, however,
is not taken by all classes. The Rohillas, for instance, are less
scrupulous: among themselves, their women travel unveiled, and without
ceremony. Indeed, among the northern nations, we can trace but little of
that guarded precaution so conspicuous in the cities of Hindostan.
‘No ceremony is observed at the naming of a child. The parents choose a
name, which habit soon confirms. The great are credulous, and often call
in an astrologer, who is mostly a Bramin, to cast the child’s nativity,
and to fix on, or to approve of, a name; but this is not usual, nor is
feasting, nor merry-making, as at our christenings.
‘A son is at no age debarred from freely entering the _zenanah_, though
it may contain numbers of women not at all related to him; and, should
the encreased bulk of any of the slave-girls shew symptoms of his
attention, it will hardly be deemed a crime in either party. However, as
the parents are solicitous to prevent such an intercourse, they rarely
fail to provide the young gentleman with a wife, so early as
circumstances will admit. Should this be delayed, a slave-girl would be
allowed him, but the intercourse must proceed in such a manner, as if
the parents were ignorant of the affair; the progeny from this
connection would be received into the family on equal terms with those
born in wedlock; being once acknowledged, they are entitled to every
privilege of inheritance. Primogeniture, among the Mahomedans, gives no
superior claims to their real, or personal property: the division of the
estate is easy, for a son gets double the share of a daughter.
‘The evidence of women of rank is taken by male relations, or by women
properly authorized by the _Cazee_[10] for that purpose; but female
testimony is inadmissible in cases of life and death. A woman of rank
never suffers public punishment, for the parents or husbands, to prevent
her disgrace, would themselves cause her death; the only kind of
punishment, indeed, that a woman of this description seems liable to
undergo.
-----
Footnote 10:
_Cazee_ is a judge, or justice.
-----
‘When they are indisposed, application is made to the doctor; who, upon
enquiring into the symptoms, and examining certain QUACKISH _tokens_,
prescribes accordingly; but, if the disorder be obstinate, the doctor is
permitted to approach the _purdah_, (_i.e._ curtain, or screen,) and to
put _his hand_ through a small aperture, purposely made, in order to
feel the patient’s pulse. The lady’s hand or arm is never exposed to
view, at least not to any male: on this occasion, the doctor’s hand is
guided to the pulse by a female attendant.
‘Widows seldom take a second husband, though allowed to do so. Young
widows are sometimes married to the husband’s brother, but even this is
not frequent. Women of rank sometimes suckle their own children. In the
choice of a wet-nurse, they are extremely particular, as all her family
are by that means considered in the light of relations; a custom so far
adhered to, as to preclude the possibility of intermarriage between the
child thus suckled, and the children of its nurse.
‘Women in India never go to public baths. Each house in general is
furnished with hot and cold baths. Where the former cannot be afforded,
a boiler is always in readiness. Bathing is commanded as a necessary
purification after most of the common occurrences of life. So much so,
that most married ladies, under certain circumstances, are obliged to
perform the ablution even in the middle of the night; and, as in these
ceremonies if the parties are at all particular, it requires the hair to
be wet, it affords occasion the next morning for their female friends to
exercise their wit on the occasion.
‘The dresses of the single, and of the married, ladies, differ but
little. The former never wear ornaments at the nose, _ungeeas_, or
supporters to the breast, no _black ointment_[11] to fill up the
interstices of the teeth, nor antimony to the eye-lids. It has been
erroneously supposed, that a turban was peculiar to a spinster, from the
similarity of the words _cheerna_ and _cheera_; the latter meaning a
colored turban, which would be disgraceful for any modest woman to wear.
The word _cheerna_ has a very different etymology, which will be
sufficiently evident to any one acquainted with the Hindostanee.[12]
-----
Footnote 11:
The _missee_, before described.
Footnote 12:
The _hymen_ of anatomy.
-----
‘The present fashionable dress of our fair country-women, having had for
its object the imitation of the Hindostanee, might be supposed to
preclude the necessity of a particular description, did not the same
inconstancy equally pervade their taste. Within these few years, the
shoes with the long-turned-up tops have been introduced and abolished,
in consequence (as the story goes,) of a lady in Asoph ud Doulah’s
_haram_ being thrown down by the entanglement of the string of a kite
round the curvature of her shoe. The _n’hut_, or large ring, worn at the
nose, is also going out of fashion: indeed, considering the
inconvenience that must have been experienced from this ornament, it is
strange it should so long have continued in use. The disuse of it is
accounted for in the following manner. On the death of a married woman,
or of her husband, (for no widows wear it,) this ornament, according to
long-established usage, becomes the property of the _meeraseens_, a
particular kind of _nautch_ women. A lady of Oude, of a delicate way of
thinking, being in possession of a _n’hut_ of great value and elegance,
thought she observed the longing eye of the _meeraseens_ continually
fixed on this jewel; and, dreading the effects of their envy on her own
life, or on that of her husband, took off the _n’hut_ and threw it away;
a circumstance that created much consternation in the family, and
astonishment in the husband, as it had hitherto been deemed a necessary
part of a married woman’s dress, and was guarded with as much
superstitious care as the marriage-ring among us. However, the
explanation of her motives set all to rights again; the husband
applauded her prudence, and the neighbouring families, taking up the
same idea, the long-established rights of the _meeraseens_ in that part
of the country suffered almost total abolishment.
‘The dress of the ladies of rank has become comparatively simple, and
seems to evince a considerable improvement in the national taste.
Instead of both ears being weighed down, as was formerly the case, they
now only wear a slight ornamented ring in the left ear, in general. The
having both ears ornamented they consider as the height of vulgarity. A
pearl necklace, slight golden rings at the wrists and ancles, termed
_zewaree ichanjeeree_, include all the ornaments worn by a lady of
fashion. For the wrists they prefer silken bracelets, decorated with
jewels. The hair, which was brought down over the brow in two
semi-circles, so as almost to bear on the eye, is divided as before, but
not permitted to conceal any part of the forehead.
‘The _pyjama_, or drawers, were formerly worn so tight, as to render it
a work of some labor to get them on. Indeed, to such a length did this
taste go at one time, that many of the famous courtezans had themselves
painted in imitation of _keemkab_[13] from the waist downwards. In the
upper provinces, they are now made to fit exactly above the knee, but
from thence downwards quite loose, and so long as to press on the shoe.
In the lower provinces, the exact reverse takes place. In Bengal, it is
deemed immodest to wear the _ungeeas_, or supporters to the breast. In
the upper provinces, a woman would be ashamed to be seen without them.
-----
Footnote 13:
_Keemkab_ is a sort of silken fabric, in which flowers, &c. are woven.
-----
‘The _coortee_, or kind of banian, must be of the thinnest muslin, so
that the tapering waist, which they so much admire, and of which our
ladies now deny us the view, may be distinctly seen. The sleeves short,
and the _coortee_ itself so much so, that the _nicfa_, a different
colored cloth at the top of the _pyjama_, may not be concealed, the
_doo-puttah_, or two breadths of muslin, formed into the shape of a
scotch plaid, and worn nearly in the same manner, is thrown over the
whole.
‘The _paishwaz_, meaning _open in front_, is not now in fashion. This is
the robe from which our ladies have taken their present dress, but which
they have modestly closed before, having no painted _keemkabs_ to shew.
Petticoats, (called _bandanas_,) are sometimes worn by Mahomedan ladies,
especially in the rainy season, when the diversion of _swinging_
commences, but never without drawers under them.—Widows should not wear
cloaths stained with any but what are termed _pukka_, or lasting colors;
nor should these be of the glaring kind. Their _pyjamas_ must always be
white, which a married lady never wears.
‘On the commencement of the seventh, in 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 cloaths 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 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
encreases, 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 starlight
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 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 Alc Geer,
and Noor Jehan, invented the present form of the _goorgooree_ 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.
-----
Footnote 14:
Commonly pronounced _hookah_.
Footnote 15:
A smaller kind of _hookah_, with a short stiff snake.
-----
‘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.’[16]
-----
Footnote 16:
Contrast this simple lamentation with the absurd effusions of Mirza
Abu Taalib Khan, at a succeeding page.
-----
‘And yet, when her father proposed a husband to her, she replied: “that
learning was only to be found among the lower orders, and with such she
could not wed, that princes were in general ignorant, and with such she
could not be happy.”
‘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 disciples; 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 encrease,
that he may have more bones to pick!
‘It is a general custom among the _Soozees_[17], 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_;[18]
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 young _lover_. Indeed, the _Sheeaus_ give this as a
reason for their discontinuance of the practice.
-----
Footnote 17:
A particular sect.
Footnote 18:
_Peer_ literally means a prophet.
-----