The Hindoos as they Are

ions of my Hindoo countrymen, illustrative of their peculiar domestic and social habits and the inner life of our society, the minuti? of which can never be sufficiently acce

to describe the manifold gradations of social condition in a single sketch, I shall draw from the domestic arrangements of a family of one of the higher castes and provided with a

te the prevalence of a taste "cabined, cribbed, confined," and preclude the admittance of free ventilation and free intercourse. The annals of history have long since established the fact that the close confinement system which exists in Bengal

out of mind there has existed in the country a sort of domestic and social economy, bearing a close resemblance to the old patriarchal system, recognising the principle of a common father or ruler of a family, who exercises parental control over all. The system of a joint Hindoo family[1] partaking of the sam

ess is identified with that of the other members of the household. There is a proverbial expression among the Natives, teaching that the counsel of the aged should be accepted for all the practical purposes of life (except in a few unhappy instances to be noticed hereafter) and the rule exerts a healthy influence on the domestic circle. As the supreme Head he has not only to look after the secular wants of the family but likewise to watch the spiritual needs of all the members, checking irregularities by the sound discipline of earnest admonition. In accordance with the usual consequences of a patriarchal system, a respectable Hindoo is often oblig

ictuals, adopt the necessary precaution against being robbed, see that everyone is duly fed, and that the rite of hospitality is extended to the poor and helpless, watch that the rules of purity are practically observed in every department of the household, and make daily arrangements as to what meals are to be prepared for the day. The study of domestic economy engages

e depravity of human nature that the operation of antagonistic influences arising from dissimilar idiosyncracies, embitters some of the sweetest enjoyments of life. In the majority of cases, a nanad, the sister of the husband, though allied to another family, is nevertheless solicitous to minister to the domestic felicity of her vaja or the wife of his brother, but unhappily her intent is often misconstrued, and the since

versation on this subject, which from the absence of mental culture, almost wholly monopolizes their mind, despite the natural tendency of human intellect to a progressive development. If not thus absorbed, the time is usually frittered away by sundry petty frivolous inquiries of a purely domestic character.

le head must, as a standing rule of female etiquette, be obtained before any one is at liberty to go out even to return a friendly or ceremonious visit. The reader may form an idea as to the tenacity with which the close zenana system in a respectable family is enforced, from the circumstance of a young Bahou or daughter-in-law (the rules being not so strict in the case of a daughter) being set down as immodest and unmannerly, if she were accidently seen to tread the outer or male compartment of the house. If she but chance to articulate a word or a phrase so as to reach the ear of a male outside, she is severely censured, a

rants from the

heir boso

vation) and bring them to the front, if possible, by ignoring the rules of orthodoxy. But it is the firm belief of such as have been schooled by experience and observation, that the time is yet far distant when this bold, sweeping, social revolution shall be brought about with the general c

ers and other male members of the family, all of whom naturally continue to bear her the same love and affection throughout her after life. A mother hugs her more tenderly, caresses her more fondly, hangs about her more affectionately, feels greater sympathy in her joy and sorrow, and watches more carefully how she grows up

rally lively and loquacious, and the chief passion of their life is for the acquisition of ornaments. They possess a retentive memory, seldom forgetting what they once hear. Fond of hyperboles, the sober realities of life have little attraction for their minds. Their social tone is neither so pure nor so elevated as becomes a polished, refined community. It is almost needless to add, that t

on of the culinary art, the former are better judges than the latter. They chat and eat leisurely because they have no offices to go to, nor any definite occupation to engage their minds in. A Hindoo writer has said, that commonly speaking, they eat more and digest more readily than men. Naturally modest, they take their meals without any complaint, though sometimes they are served with food not of the very best description. The c

re persons, light brown skins, high foreheads beaming with intelligence, large dark eyes, with aquiline noses, small thin-lipped mouth

in an undesirable manner. His early affections and moral principles are most entirely influenced by the impressions he receives at the maternal fount, and he seldom comes in contact with the outer world. He is taught to pay divine homage to all the idols that are worshipped at stated periods of the year, and his indistinct ideas grow into deep convictions, the pernicious influence of which can only afterwards be effaced by the blessings of western knowledge. In the villages "chánaka sloaka

e of which is early impressed on the mind of a Hindoo child by wise, discreet parents. And Hindoos are honorably

in life. A few have made astonishing progress, despite certain formidable obstacles which an abnormal state of society inevitably interposes. The traditional bugbear of becoming a widow if she were to learn to read and write has happily passed away, not only in the great centres of education but likewise in several parts of the rural districts, where, to all appearances, females are just beginning, as it were, to assert their right to the improvement of their minds. This is certainly an unerring pr

rice, fruits, sweetmeats and milk, made to the god, he carries home after the close of the service. A conch is blown, a bell is rung, and a gong beat at the time of the Poojah, when the religiously disposed portion of the inmates, male and female, in a quasi-penitent attitude, make their obeisance to the god and receive in return the hollow benediction of the priest. The daily repetition of the service quickens the heartbeats of the devotees and serves to remind them, however faintly, of their reli

Jagaddhatri, Saraswati, Kartik, Janmáshtami, Dole, Rásh, Jhoolun, Jatras, etc., (the latter four being all Poojahs of Krishna) which exc

e to attend their offices. They all squat down vis-a-vis on small bits of carpet on the floor, while the mother sits near them, not to eat but to see that they are all properly served; she closely watches that each and every one of them is duly satisfied; she would

to the original stock. For example, she takes their advice as to the amount of expenditure to be incurred at the forthcoming wedding of Sharat Shashee, the youngest daughter, in the month of F

ich is not her own fault, but the very large share of strong common-sense she is naturally endowed with, sufficiently makes up for every deficiency in all the ordinary concerns of life. Accustomed to look upon her sons as the pride of her existence, she seeks every legitimate means to promote their happiness. If her daughters-in-law turn out querulous, and fall out one with another, which is not

ugh her morning service, at the close of which she prostrates herself, invokes the blessing of her guardian deity, and then again changing her clothes

may be easily anticipated, is of the simplest description, consisting for the most part of vegetables and fishes, with a little milk and ghee, but no eggs or meat of any kind. Not like the prepared dishes of the French and Moguls, highly flavored and richly spiced, the daily preparations are very simple; no onion, garlic, or strong aromatic spices are used. They are easy of digestion and palatable to taste, being altogether free from offensive and f?tid smell. The simple turmeric, pepper, cummin, coriander and mustard seeds, etc., generally impart a fine flavor to the preparations, which the frugal and abstemi

to use anything which comes in contact with fishes. Moreover, a widow would not accept a dish unless it is prepared by a real Brahmin cook, male or female. Should a male member of the family be ever disposed to eat goat flesh (he being forbidden to use any other kind of meat, save mutton, when sacrificed) a Sakta cook undertakes to prepare it

ts on new clothes. Some of the widow cooks have certainly seen better days, but the vicissitudes of fortune have made them hopelessly destitute. As a rule, they bear the load of misfortune with the greatest patience. They chiefly come from the villages, and it speaks much in favor of the purity of their character that they ungrudgingly submit to the menial offices of a drudge, instead of being seduced into the forb

s and verandahs inside the house, cleans all the brass utensils of the family, makes fire in the stove, pounds the kitchen spices, prepares fishes for cooking purposes, and attends to other duties of a household nature. Some maid-servants are almost exclusively employed in taking care of children. Their duties are not so hard as thos

the rooms, spread white cloth bedding on the floor, change the water of the hookah (the first essential both at an ordinary and special reception) fill the chillum with tobacco, kochay, or trim the fine black b

ach of whom discharges his functions in his own sphere, but they seldom or never come in contact with the female inmates of the household. The cashier is the most important and responsible person, and his in

-a practice which gradually induces idle, effeminate habits, and eventually greatly incapacitates a man for the manifold duties of an active life. Indeed, to study the life of a "big native swell" is t

eral treatment of domestic servants b

to the charge of impropriety; this is the systole and diastole of her liberty, but she is imperatively commanded to hold her tongue and drop down her veil whenever she happens to see an elderly member in her way. A phrase used in common parlance (Bhasur Bhadrabau) denotes the utmost privacy, as that which the wife of a younger brother should observe towards the elder brother of her husband. It is an unpardonable sin,

low, obscene expressions, which was the wont only some thirty years back, yet they are not, withal, absolutely pure or elevated. It is true that some of them are touching and pathetic in their themes, not jarring to a moral sense but admirably adapted to the taste of a people having a supreme respect for their idolatrous and mythological systems, from which most of these Jatras are derived. The marvellous and the supernatural always exact an instinctive regard from the ignorant and the credulous multitude, destitute of the superi

es of the river, at the rising and setting of the sun, he most emphatically remarked that cleanliness is the supreme virtue of Hindoo women. In the Upper Provinces, at all seasons of the year, hundreds of women could be daily seen with baskets of flowers in their hands slowly walking in the direction of the river, and chanting songs in a chorus in praise of the "unapproachable sanctuary of Mahadev, the great gl

in a day, in the morning and in the afternoon, neglecting w

hildren, sporting with all the elasticity of a light, free, and buoyant heart, she sits sulkily aloof, and inwardly repines at the unkind ordinance of Bidhátá and earnestly in

ligious rites are performed, and incessant prayers offered to all the terrestrial and celestia

lways be a happy marriage of minds in all cases, between so many men and women living together, endowed with different degrees of culture and influenced by adverse interests and sentiments. In the nature of things, it is impossible that all the members of a large family, having separate and specific objects of their own, should coalesce and cordially co-operate to promote the general welfare of a family, under a common leader or head. The millennium is not yet come. Seven brothers living together with their wives and children under one and the same paternal roof, cannot reasonably be expected to abide in a state of perfect harmony so long as selfishness and incongruous

resting group, consisting of sweet children, loving husbands and wives, and affectionate parents and brothers, is animated by the vital, indestructible principles of virtue, practically recognising the obligatio