with boiled cassia. On this occasion, most of the female relations
attend, accompanied by a _midwife_.[35] 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.
-----
Footnote 35:
The _Chumars_, or shoemakers, are one of the lowest, and most degraded
sects. Their wives are termed _chumynes_, 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 to
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;[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.
-----
Footnote 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 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 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 with 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 the _zenanah_, 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 the _Durbar_,[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_, and _pillaw_,[38] &c. After passing a short while in
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.
-----
Footnote 37:
_Durbar_, properly means Court, or Residency.
Footnote 38:
Different modes of dressing meat, &c.
-----
‘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 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 always 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 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_,[39] _ottah_ of 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
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, and confusion,
continuing not unfrequently for three days successively.
-----
Footnote 39:
The beetle leaf filled with spices, &c., universally chewed by all
classes of the natives.
Footnote 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 called _cuffin_.[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 whole
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_,[42] or annual
commemoration; which is strictly observed by the children of the
deceased during the remainder of their lives.
-----
Footnote 41:
May not this be the origin of our coffins?
Footnote 42:
From _burress_, _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 into _jammas_, or vests. The whole of the Mahometan population seem
to avoid the 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,
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; 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 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-raut_,) are called _joomah-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 them
_puttungs_. 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 to
the _puttung_, 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 length of 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 the _zenanah_, (or _haram_,)
enjoy it either from their _compounds_, (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 a
command 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 the
_sine quâ non_ of 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,
the important, 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 than SIXTEEN, 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 a _sixteenth_ of
Major ———?’ The courtship was allowed to proceed, merely to make sport
of the good man’s _foible_: 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 that _fierté_, 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 than Mussulmans, 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 they _chew_ it,)
shoes, cloaths, and _gynahs_, (_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 upon _some_
British damsels; who are not always more scrupulous than those I have
described. But, when we estimate the Asiatic _chere amie_ according to
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 their
_zenanahs_. 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 the _B’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 the _B’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 veriest _bunyah_, (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 our
_khedmutgars_ could have changed apparel with him, without being
considerable losers by the bargain. The _B’how_ was, nevertheless,
attended by a _nautch-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 in Europe; 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. The _B’how’s zenanah_ was of course secluded; but the
number of the elephants, _r’huts_, _palanquins_, _doolies_ and other
conveyances, satisfied me that the ladies were in better plight than
their most abominably filthy lord!