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, 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 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 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 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.[19] It is, in fact, ink-powder: for the _kurra_ is a _nut_
equally 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 plant _hinna_,[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.
-----
Footnote 19:
Likewise a preparation of _kino_.
Footnote 20:
Called _mehendy_, or _mindy_, in Moors.
-----
‘The dancing-women are of different kinds. The most respectable are the
_meeraseen_, sometimes called _doominca_; though the real _doominca_
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_,[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 the _meeraseem_
are never accompanied by male minstrels, they seldom play on other
instruments than drums of different kinds, such as the _tubla_,[22]
_dholuk_,[23] and _munjeera_;[24] though the _meeraseens_ never 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 fair _meeraseen_
attracts the attention of the male part of the family; in such cases,
any intercourse they may have is conducted with secresy.
-----
Footnote 21:
The barbers in India have the sole privilege of performing the
operation of circumcising.
Footnote 22:
The _tubla_ are small drums usually fastened in pairs round the waist,
and much resemble kettle drums.
Footnote 23:
The _dhol_, or _dholuk_, is a large sort, carried horizontally, and
seems to be the original of our Turkish drum.
Footnote 24:
The _munjeera_ is sometimes beat with a stick.
-----
‘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 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_[25], 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.
-----
Footnote 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 of _faqueerens_[26], or religious
mendicants, frequently undertake the pilgrimage in company with their
husbands or other relatives, after the accomplishment of which they are
termed _hudjeecau_.[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.
-----
Footnote 26:
_Faqueer_ is a male mendicant, and _faqueeren_ a female.
Footnote 27:
The designation of _hudjee_ (commonly pronounced _hadjee_) is assumed
by all who have visited the shrine of the prophet: hence the term
_hudjeecau_.
-----
‘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_,[28]) at the rate of
two or three rupees per month, exclusive of food; one of these is always
stationed as a kind of running sentry at the door of the _zennanah_,[29]
for the purpose of conveying messages. There may be, besides these, one
or two _Mogulanees_[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.
-----
Footnote 28:
The word _asseel_ literally means perfect, real, original,
unadulterated; and here implies superiority.
Footnote 29:
_Zenanah_ means the _haram_, or women’s apartments.
Footnote 30:
_Mogulanee_ is 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 of those probably
originally from _Iran_,[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 the _zenanahs_ of 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.
-----
Footnote 31:
A province of Persian Tartary.
Footnote 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 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 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 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
the _hinna_,[33] 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.
-----
Footnote 33:
See note, 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, 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 attornies,) of the parties.
The questions being now put to the bride, as she stands concealed behind
the curtain, whether she chooses him as her _vaqueel_?[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 the _vaqueel_
to the curtain, certify the circumstance of her assent.
-----
Footnote 34:
_Vakeel_, as it is pronounced, literally means ambassador, deputy or
other _locum tenens_ but here is meant to imply protector, advocate,
trustee.
-----
‘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, 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 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 safe 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 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 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
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 strongest contrition. In cases where the
wife displays any levity of conduct, her parents are more ready than the
husband to punish her.