Chapter X: Part 10

The female who attends a lady while she is dressing, &c., is called an _Ayah_; pretty nearly corresponding with the ‘lady’s maid’ among us. The wages of this servant are by no means settled, but may be taken on average at from eight to twelve rupees monthly. Some are _half-cast_ children; that is, of European fathers and native mothers: brought up in families from their infancy. To these, good treatment and kindness should form a valuable compensation for the smallness of wages; and induce some among them to remain for numbers of years, faithful and affectionate; but such are by no means numerous, when compared with the thousands who, at a certain age, either quit in search of places affording either higher pay, or handsome perquisites; or who, if handsome, engage as ‘house-keepers to single gentlemen!’ The majority of _ayahs_ are of Portugueze extraction, being descended from those heroes who, in times of yore, ‘laid bleeding Asia prostrate at their feet;’ but who now compose the most contemptible race to be found on earth; affording to the natives ample scope for comparison between the modern, and the quondam European. These Portuguese are all ‘good Christians,’ and, in several parts of the country, have small church-establishments, where they support missionaries; but in that humble style which strongly represents that abject state of Christianity, when the disciples were in a state of persecution.

However much their ancient splendor may have been tarnished, yet it cannot be denied, that, in religious matters, the sable Portugueze of Bengal have out-done the British completely. They had long ago churches, and have now one in Calcutta, built at a great expence by an opulent individual, which may at least competite with the only English steeple to be seen under the presidency of Fort-William. This solitary type of English devotion, was built some twenty years ago, in an old burying ground, where the bones of many worthy men, among whom I reckon my own grand-father, had lain in peace for scores of years; but which, in making arrangements for the new edifice, were torn up, and exposed, without much regard to decency. It would be difficult to pourtray the horror expressed in the countenances of many natives, who were witnesses of the disgusting scene: as to their observations, they were indeed pointed; and conveyed their decided detestation of so sacrilegious an act. I say sacrilegious, because no Mussulman would allow even the remains of his most bitter enemy, to be ejected from their last asylum!

Many Portugueze _ayahs_ affect to be in possession of genealogies, whereby it should appear they are lineally descended from most illustrious characters; most of whom would, no doubt, be indeed abashed, could they now take a peep at their ill-fated and degenerate posterity! It is scarcely to be conceived how much pride is retained by women of this class: they are fond of adulation, and love the dear word ‘_Signora,_’ even to adoration. To see one of them full dressed on Christmas Day, is truly diverting; their costume being, as nearly as circumstances will admit, that of the days of royalty in France, with a dash of the antique VERA-CRUZ: to remind them, I suppose, of that eclipse which a gradual intermixture with the natives, has cast upon their once tawny, but now sable, countenances. One would think, that the humiliating reflections attendant upon such a comparison, should prompt them to burn their pedigrees, and to avoid whatever could induce to retrospection! But, no; the _ayah_ prides herself on that remote affinity, to which her records give the claim; she retains all the offensive hauteur of her progenitors; which, being grafted upon the most obnoxious qualities of the Hindu, or Mussulman, characters, makes a _tout ensemble_ as ridiculous as it is despicable!

The Hindostanee _ayah_, (by which I mean a woman born either of Mussulman, or of Hindu, parents,) is rather rare, unless in cases where young women have lost their _casts_, and, in a manner, become aliens to their own sects. These are said to be far the most valuable servants; much superior to such as come under the designation of _baundy_, (_i.e._ slave,) and which have, for the most part, been purchased in their infancy, from those miserable beings who, during times of scarcity, have been compelled to sell their offspring; thereby preserving the lives of both. The obligation, however, does not hold good, according to the existing regulations, under the British government; slavery being totally repugnant thereto; though the Mahomedan law authorizes the purchaser of a child, thus obtained, to retain it, and to command its services, upon the condition of proper food and raiment, until a certain age; when liberation takes place. There is, nevertheless, in this a wide latitude; it being extremely difficult for the slave to substantiate his age, which can only be computed according to what the purchaser may choose to assert it to have been when the sale took place: it is obvious, that he may sink many years in that particular.

Although very few of the Hindostanee women, except such as come under the above description, serve in the capacity of _ayahs_ attendant upon ladies, many are employed as nurses to children after quitting the breast. In such case, an _ayah_ rarely attends more than one child; hence, in some families, this class of domestics would be extremely numerous, were it not that few children, born of European parents, are retained beyond their third, or fourth, year in the country. The generality of those remaining, even for that term, under the care of _ayahs_, become crafty, proud, and unmannerly; which has occasioned several ladies to engage as few as possible of those attendants, and to give their little ones in charge to bearers, or other male servants; under whose care they are found to be less vitiated, and, in general, far more healthy. Unless great attention be paid, _ayahs_ will initiate their young charges in many practices, and especially in language, such as must require infinite assiduity to subdue; and, after all, may not be completely suppressed. Besides, they are usually very slovenly, and offensive in their persons.

The _Dhye_ is more generally an attendant upon native ladies: many of these are perfect in all the arts of intrigue; and, while they appear to be tottering to their graves, are often on their way to manage an assignation! The dress of these, in most points, corresponds with that of the Hindostanee _ayah_, but their pay is much less; few receiving more than five rupees, and the majority serving for four. But, according to the old saying, ‘what they loose in the dance, they gain in turning round;’ for what with little presents from both parties, and a number of domestic perquisites, especially the remains of victuals, cast-off wearing apparel, donations on certain festivals, overcharges in purchases, _dustooree_ on all articles bought by the lady, &c. &c. &c., these Oriental ‘Mother Coles,’ manage to pick up a very good income, and, not unfrequently, lend money to their mistresses at the moderate rate of one _anna_, (_i.e._ a sixteenth,) per month, for every rupee advanced. This is never done without a pledge, generally of silver or gold ornaments, which the cunning jades lodge, under various pretexts, with some friendly goldsmith, by whom they probably were made.

Such a rate of interest may appear very high, but is in general practice where money is lent for short dates; and then under good security. It is to be understood, that the money-lending business, especially that on _bunduck_, or pledge, is confined entirely to the Hindus: Mussulmans are prohibited by their sacred institutes from receiving, though they are not so strictly tied down in respect to paying, interest; indeed, owing to the less frugal habits of this sect, and their greater indulgence in ostentatious display, few of its individuals can be considered totally exempt from that heavy fine collected by the Hindu _shroffs_, and _mahajans_, from such inconsiderate persons as have occasion to seek their aid.

It is, nevertheless, remarkable, that the generality of such money-lenders as reside at our several cantonments, are extremely liberal in their advances to officers, who, when much in arrears, are often extremely pressed for cash to defray their immediate table expences: and that, too, even on the most economical plan. I have been repeatedly kept from starving, by the accommodation afforded by _shroffs_; whose civility and forbearance form a most striking contrast with the punctual, and greedy, claims of both the Christian, and the Jewish, Shylocks of Britain. It must not be denied, that, when practicable, they will obtain some kind of security for their loans; which is but reasonable: but many hundreds of rupees have been furnished to me, simply on my acknowledgement, on a scrap of paper, barely specifying the sum and date, without any form such as could have validated the claim in case of my demise, or of my being prosecuted on the occasion. The truth is, that, where they see no danger, they feel no reluctance.

The generality of _dhyes_ attendant upon native ladies, hold a regular intercourse with some one of the above class, by whom all difficulties resulting from irregular receipts of pay are removed. This is wonderfully facilitated by the circumstance of being related to some young _khedmutgar_ in master’s service. Of this kind of family compact I have already spoken; therefore it is not necessary to enter into details at this moment: my readers will form a just opinion of the situation in which a gentleman is placed, when parties are formed, both before and behind the _purdah_, (curtain,) to watch his motions, and to carry on the great work of deception. In this, I speak feelingly, having, like hundreds of others, many of whom appeared studious to perpetuate their misfortune, been the dupe of such coalitions; from which it is, indeed, very difficult to escape. The attachment of many European gentlemen to their native mistresses, is not to be described! An infatuation, beyond all comparison, often prevails, causing every confidence, of whatever description, to be reposed in the sable queen of the _haram!_ I do not mean to say that the above deceptions are universal; for I could adduce instances, wherein native women have conducted themselves invariably in the most decorous manner, and evinced the utmost fidelity, in every particular, to their keepers; some have absolutely sacrificed property to no inconsiderable amount, and given up every pretension to _cast_; that is, to admission among those of the same sect, or faith, braving the most bitter taunts, and the reproaches of their friends and relatives.

Here it may not be out of the way to notice that strange medley of religion, and of interest, some may say of love, which is observable in the conduct of the native women, either residing under the protection of Europeans, or coming under the ordinary description of _kusbeen_, (_i.e._ prostitutes). Their rigid adherence to, or, at least, their superficial observance of, whatever relates to the purification of their persons, after contact, is admirable! It is not uncommon, among those professing immense purity, both of body, and of soul, to get up several times during the night, for the purpose of ablution. However ridiculous such a practice may appear, yet we cannot refuse to bestow some commendation on so strict an etiquette: lamenting, at the same time, that so much perseverance should be thrown away. Must it not strike every person, as being highly curious, that a woman should make no scruple of cohabiting with a man, whose very touch, indeed, his entrance within a certain area, or even treading on that carpet whereon she were eating, should pollute the whole of the viands, and occasion their being thrown to the dogs, or given to some _matranny_, or other equally debased character? It really becomes a very serious question, I believe hitherto overlooked, under what plea a woman can allow her child, born under such a connection, to participate in her meals? But, reason is one thing, and maternal affection another! Still, though it may require no great sophistry for a woman to find an apology for such a decided inconsistency, it seems unaccountable how she is suffered to escape that vigilance, with which the priesthood, and others of her sect, watch her every act. I can ascribe it only to a certain deference, which has habitually sprung up in favor of all relating to Europeans, and regarding their domestic concerns. This, doubtless, saves many from those punishments, ordinarily attendant upon the most trifling dereliction of religious or civil ordinances.

The following description of the private lives and customs of those native women that are secluded from the public eye, was furnished to me by a friend, whose extensive researches have rendered him conspicuous as a Member of the Asiatic Society. I give it in his own words as a faithful detail, which cannot fail to prove interesting.

‘The very confined knowledge which Europeans have of the domestic manners and customs of the inhabitants of the Company’s territories, and of their ally the Nabob Vizier, arising principally from the total want of familiar intercourse with the natives, and a consequent ignorance of the language, is a circumstance which, by the inquisitive European traveller, would scarcely be credited. There are few countries in which a year’s residence would not give a more intimate knowledge of the language and manners of the inhabitants, than is generally to be acquired during a whole life spent in India; particularly in Bengal and the eastern provinces. Europeans have little connection with the natives, of either religion; except what relates to business of a public, or of a private, nature: and, though acquaintances, which originate from such intercourse, may continue after the causes which gave rise to them have ceased, yet seldom or never do they extend to domestic communication. A native will attend rather in a ceremonious way at a _nautch_[1], or other exhibition given by an European; but no Hindu, and very few Mussulmans, would eat in an European’s house; at least at his table. The native will, in his turn, invite his English friend to a _nautch_, to an exhibition of wild beasts, and so forth; and sometimes an entertainment may be given, (of which, however, the master rarely partakes,) while his conduct and behaviour on such occasions can afford but a slight insight into the domestic manners of the people when free from that constraint, which the eye of a stranger, who is generally treated, if not considered as a superior, throws upon all their actions.

-----

Footnote 1:

Or public dance, generally performed by hired women.

-----

‘With the native women, of any rank in society, the European has not the most distant communication. It will be observed, therefore, how impossible it is for an European to speak from his own personal knowledge of the familiar manners of the native of Hindostan. The following sketch is collected from the various accounts received from sensible and respectable people of different ranks in society. It will probably correct some prejudices respecting the fair sex in Eastern countries, or at least afford some reasonable explanation of the manner in which they are treated. Their confinement is in general solely ascribed to the jealousy of the husband, and to the number of wives allowed to one man, to which the voluptuousness of a warm climate is supposed to conduce. But, in speaking themselves of the confinement of their women, they offer the following reasons for the custom, viz. the variety of tribes, and intermixture of strange people; the instability of their government, and consequent confusion in the country, requiring that their families should be placed in secure places; the tyranny of their former rulers and their favorites, with whom it was no unusual occurrence to seize by force the wives of others; and, lastly, because a passage in the Koran[2] seems to recommend a reserved deportment in women. It says, ‘You shall not shew your _zeenut_[3] to any one except your husband, your own father, or your husband’s; (the present custom in Bengal precludes him;) your own son, or your husband’s son; or your brother, or his son, or your sister’s son; or your own female servants, being of your own faith; or your male servants of the following description: such as old men, eunuchs, debilitated men, or fools, who think of nothing but eating, or little children, unto such are you allowed to shew your _zeenut_[3].’ Such exceptions from so sacred an authority, which leaves little but the fingers and toes for general inspection, would seem to render the seclusion of a Mussulman lady a matter of necessity, not choice.

-----

Footnote 2:

The Institutes of Mahomed, held in the same estimation as our Bible.

Footnote 3:

_Zeenut_, literally _ornamented_, means such parts as are usually
covered; such as the breast, from the knee to the ancle, from the
wrist upwards, the hand, shoulders, &c.

-----

‘Neither the husbands, nor the wives, will, by any means, allow jealousy to be the cause; for they say, ‘Were a woman viciously inclined, even encircled by walls of iron, she would, by some contrivance or other, find means for accomplishing her purpose. It is not,’ say they, ‘against such their precautions are aimed: it is, that the minds of those who are really pure may not be contaminated through the force of bad example; and, that women, being naturally weak, and easily led astray, as may be inferred from the story of poor Eve, it becomes the duty of the husbands to guard them from the flowery paths of temptation.’ Such, indeed, is the force of education, that a lady of Hindostan, of decent parentage, would rather suffer death than exposure to public view. In imprecating the greatest evils on the head of an enemy, a female could not conceive any term so severe as those which conveyed a wish that the veil of concealment might be rent asunder. However, notwithstanding the seclusion of the ladies is so much talked of, and deemed so harsh, it will, probably, on investigation, be found, that the prohibition extends only to such as could have but a slight intercourse with them, even if the full influence of social communication obtained. Their rules respecting _muhrem_ and _na muhrem_, words implying _forbidden_ and _not forbidden_, are, in their principle, simple enough, viz. ‘That a woman may be seen by any man whose relationship to her precludes marriage’; though custom has established many deviations from this rule; all which seem to have arisen, not from jealousy, but from a mistaken sense of modesty.

‘In the upper provinces, all the brothers visit each other’s wives without distinction; but, in Bengal, only those junior to the husband. Indeed, in Bengal, the distinctions of _muhrem_, and _na muhrem_, are so whimsical, and amount to such a mixture of Hindu superstition and Mahomedan prejudice, as would render a detailed account of them disgusting to the reader. I shall therefore comprize what I have to say on the subject in as few words as possible.

‘A wife, even in Bengal, may enjoy the society of all her own male relations. In this light are considered _chellas_, children brought up in the family, and the relations of the nurse; the nurse being considered as standing in the same relationship as the natural parents; and often, among the great in the upper provinces, where two females are solicitous to form an intimate connection, it is accomplished, as completely as marriage could do it, by obtaining a female of one family to suckle a child belonging to the other. Male friends, of the respectable class, though never permitted to see each other’s wives, make enquiries after the ladies’ healths, send and receive compliments, and are sometimes permitted (with the precaution of the curtain) to free and unrestrained conversation. It may be seen from the above, that the circle of a lady’s male acquaintance may be much more extensive than Europeans would in general suppose; for, taking advantage of the spirit of the regulations, and waiving the more preposterous, half a dozen sisters might enjoy the society of a number of men, little less limitted than falls to the lot of most ladies of the middle ranks in colder climates; and it must be remembered, that, what is said here generally applies to the middle ranks, including the lesser _Ameers_.[4]

-----

Footnote 4:

_Ameers_ are persons high in office, or of illustrious families. This
title is also bestowed on military commanders.

-----

‘In the upper provinces, the ladies and gentlemen, at least among the _Sheeaus_,[5] generally eat together; but in Bengal this is not the case; there the wife does not even presume to eat in the husband’s presence, and never partakes of any of his amusements. In the upper provinces the social qualities are better understood; for when the company consists of persons admissible into the _zenanah_, they all go in; the men and women dine together, and, in general, sit on opposite sides. The ladies, like ours, indulge in _tiffings_, (slight repasts,) it being delicate to eat but little before company.

-----

Footnote 5:

A particular _cast_, or sect.

-----

‘When there is an assemblage of fair visitors, the husband seldom enters the _zenanah_, that he may not disturb their amusements, which, when unobserved by men, take a free range. The wife never mentions her husband by name. This respect, as it is termed, is reciprocal. Indeed, people in general avoid addressing each other by name, substituting some title; as ‘your ladyship;’ or by the name of a favorite child, as ‘William’s mother;’ or by a periphrasis. It is so strictly observed by some wives, that they would not mention an indifferent matter by the same name as their husband is called by. Should, for instance, the husband’s name be ‘_Year_,’ the wife would say, ‘I am sixteen twelvemonths old,’ rather than sixteen ‘years.’ However, this excessive nicety will only be found among villagers.

‘Some _ladies_ pride themselves much in the arts of needle-work and cookery: excellence in the former being deemed a good criterion to form a judgment of a lady’s education: a wife, therefore, who did not take upon herself the whole internal management of the household, would be held in great disrepute. They are, in general, allowed a certain sum yearly for cloaths, and all expences of the house within doors, from which, by good management, they often save considerable sums of money, and, in times of distress, when the inconsiderate husband thinks his all is gone, often does his wife relieve his distresses from her little treasury.

‘In addition to the established allowance, there are other fixed sums appropriated. In their holidays, which frequently occur, dinner is always dressed within the _zenanah_, except upon occasions of great feasts and entertainments, when, of course, the arrangement must be made by men. When only a few friends are expected, the wife, being informed of their number and rank, issues her orders accordingly, through her female attendants, to the male servants of the house. The education of the daughters, and sons also, whilst young, is entirely entrusted to the mother. Should one of the former forget those lessons of chastity, and of correctness of behaviour, which it is her mother’s constant solicitude to impress on her mind; nay, should her conduct even be such as to create suspicion; immediate death from the hand of the parent would be the consequence. I am speaking here of rather the higher orders; for people in the middle ranks of life are more restrained in their conduct, more within the reach of the law, and, besides, the point of honor which acts with such force in high-minded families, loses its impetus with them.—Such is the influence the women possess in Hindostan, that, whenever _Soonees_ and _Sheeaus_[6] intermarry, (a circumstance not unusual,) the children are always instructed in the tenets of the mother, and often their first prattle consists in a ridicule of their father’s faith.

-----

Footnote 6:

Two different sects of the Mahomedan religion.

-----

‘At all marriages, (the ceremonies of which will be hereafter detailed,) or on the occurrence of much-wished-for events, such as the return of a son safely from the wars, the recovery of a lost child, &c., or when a lady wishes to be enrolled among the _naik zuns_, or _pure matrons_, a feast is given in honor of Fatima, the daughter of the Prophet, which is termed _kundooree_, a word implying _off-falls_.—No woman can partake of this feast, unless she be of the purest morals; and it is generally imagined, that an impure person, even tasting the sacred food prepared on that occasion, would surely die. The lady who gives the feast, performs menial offices to the guests, such as washing their feet, &c. The victuals served up, consists of such articles as Fatima is supposed to have preferred, viz. rice, ghee, sugar, pulse, and vegetables. A share is sent to the men; but not of that set apart for the offering; of which the pure matrons may alone partake. To be considered as such, a woman must have regularly kept all the annual feasts, and be married; or, if a virgin, she must then at least disclaim all intentions of changing her condition. No woman contracted in marriage only for a time, such as the _moota_[7] of the _Sheeaus_, and the _nekaw_[7] of the _Soonees_, can be admitted. The word _nekaw_, among the vulgar, implies, but improperly, the secondary kind of marriage. No woman, who has married a second time, though she may not have conversed with the first husband, can partake of the _kundooree_.

-----

Footnote 7:

A loose state of irregular matrimony, sanctioned by the Mahomedan law.

-----

‘The females are seldom married before the age of fifteen. (I wish it to be understood, when I speak indefinitely of the Mussulmans, that I allude to those of the upper provinces; for the manners of the Bengal Mussulman partake so much of the Hindu, as to leave but few traces of their original character perceptible). An earlier period is frequently fixed on, where purposes of interest and policy may be answered. Old maids, at least among the great, are not at all uncommon; caused by a kind of false pride, or I know not what to term it, of the parents, who cannot bear that their daughters’ nakedness should be known to any one. Nadir Shah, it is said, either from a prejudice of this nature, or more probably from a jealousy of too highly honoring any of his subjects, destroyed all his female children, which were extremely numerous, immediately on their birth, except one; who was concealed from him till she had attained her thirteenth year. It was then contrived that she should be brought into his presence. She is said to have been all that was beautiful in nature! She flew to his embrace, which he fondly returned, ignorant that he clasped his own daughter. But, when this devoted child addressed him as her father, the hardened monster seized the innocent victim by the legs, and kept her head immersed in a fountain till she expired! Such an account, even of the unfeeling Nadir Shah, is scarcely to be credited; but the story may shew the name he has left behind him in Hindostan.

‘The late vizier, Asoph ul Dowlah, left about thirty sisters unmarried; not that I believe _his_ delicacy would have suffered from any such fastidious notions as above alluded to; their celibacy was owing to the difficulty of obtaining suitable matches for women of their rank; which, in the present state of the country, must be almost impracticable.

‘Reading and writing are not usual accomplishments with the ladies of Hindostan. Among the great, there are, however, some who read such books as the Koran, &c. and some few who write; but of all delightful intercourse by letter they are entirely debarred; it being deemed indecent even for a wife directly to address her husband; therefore, whether she employ an amanuensis to pen a letter, or be capable of transcribing it herself, it must be written as from a third person; such as a son, or near relation.

‘Among the better order, about ten in a hundred can read the Koran; but it must not be understood by reading, that they thence comprehend one single word of it; that book being to them, what our Bible, in a Latin version, must formerly have been to our common people. The mode of passing their time, though apparently not affording all that variety which an European lady enjoys, is not devoid of amusement. They generally rise, or should do so, at daybreak; that they may have time to purify themselves before the rising of the sun, at which time the first prayer is repeated.—After prayers, the important business at the toilette commences, in which, as is usual among ladies, two or three hours, at least, are _profitably_ spent. The _missee_ is applied to the feet and sweet-smelling oils, &c. to the body; while their flowing ringlets (those nets which entangle unhappy lovers, and which their poets are so fond of describing) are now nicely adjusted. In short, the toilette is become with them a perfect art, and much of a young lady’s time is engrossed in attending to instructions on this head. After the toilette, comes the breakfast; which does not, like ours, consist of fixed articles, but varies agreeably to the taste of the parties, and to the management of the mistress. It will not appear unnecessary to observe, that they never use knives or spoons; and, indeed, they seem to think that we lose much of the relish of the food by the artificial aids we employ on such occasions.

‘After breakfast, and having issued the necessary orders for dinner, the lady of the house, attended by her daughters and slave-girls, sits down to needle-work; an excellence on which, as well as all kinds of embroidery, they greatly pride themselves. Among the middle ranks, such as can write, often employ themselves in copying the Koran, which, when compleated, is either sold for, or given to, some poor person, to be converted into property more needful to him.

‘The sound of the _cherky_, or spinning wheel, is always considered indicative of poverty, and is therefore seldom heard in the houses of the great; but women of a middling class, often spin large quantities of cotton-wool into fine thread, intended to be wove into mulmuls, &c. for their own apparel. The coarser skeans being allotted to their _baundees_, or female slaves.

‘Between twelve and one they generally dine, every person washing the face and hands before the company sits down at table, or rather table-_cloth_; which is spread on the ground, and around which all the party arrange themselves: except it be among the Bengal Mussulmans, or among such as have adopted the Hindu manners, by whom a wife is not permitted to eat in the presence of her husband. This meal generally consists of boiled rice, or of wheaten cakes, stewed or _curried_ vegetables. Curry is made of fowls, kid, and goats’ flesh. Beef is seldom sought after, except in cities; and mutton is by most considered as an inflating, unwholesome food. The head, heart, lights, feet, &c. of animals, are rejected. The dinner is usually divided into as many shares as the company consists of, and brought in that way from the cook-room; except on great occasions, when the servant serves it out. They have no change of plates until the sweetmeats are brought in. Tooth-picks, and the wash-hand bason, are presented to each, except there should be a large company; in that case, they perform the ablution apart.

‘They have not the custom of any particular person saying _grace_ before or after meals; each repeating in a low voice the _name of God_. After meals, thanks are returned by the male part, but not by the female: a curious distinction! the reason for which, my Mussulman narrator ungallantly alleges to spring from the nature of woman in general. Immediately after dinner, the parties retire to take their afternoon-nap; on arising from which the toilette again engages the ladies’ attention. Disengaged from it, they walk round their gardens (which are enclosed,) to enjoy the evening air. After sun-set, when the evening prayers are over, the relations and friends visit each other; and this is the hour in which the husband withdraws himself from general intrusion, and retires to the _zenanah_. Here, surrounded by his wife and children, he enjoys the pleasing converse of the one, and the innocent diversions of the other. The young folks of both sexes play at _blindman’s buff_, and such-like sports, which are generally succeeded by the proposing of enigmas, the narration of enchanting tales, unpremeditated rhymes, and other various, and not unuseful, exhibitions of wit. In such disports, great part of the night glides away unnoticed, as the female visitors do not return home till the next morning. Games are not much encouraged among them. _Patchees_, a game in high vogue among the ladies, is, I believe, the only one allowed. The word means twenty-five. The game is played with _cowries_, which answer for dice.

‘It is a well-known circumstance, that no Mussulman, or Mussulmanee, ever thinks of dancing for the pleasure of the thing. The _meerassen_, (a set of women whose province it is,) are called in on particular occasions: but, among people of high rank, it is usual to have a number of slave-girls, termed _gaeen_,[8] taught music and dancing, who are always ready to amuse the family.

-----

Footnote 8:

Probably from _gownah_, (_i.e._ to sing).

-----

‘Europeans may, on such a subject, be surprized with the _singular_ 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.