in a zenana having any pretension to gentility. On such an occasion, despite a strict conventional restriction, a depraved taste clearly manifests itself. Much has yet to be done to develope among the females a taste for purer amusements, and such as are better adapted to a healthy state of society.

In Hindoo females there is a prominent trait which deserves to be commended. Moses, Mohammed, and Manu, observes Benjamin Disraeli, say cleanliness is religion. Cleanliness certainly promotes health of body and delicacy of mind. When that excellent prelate, Heber, travelled in a boat on the sacred stream of the Ganges, seeing large crowds of Hindoo females engaged in washing their bodies and clothes on both sides 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 glacier world of the Himàlayà, with its wondrous pinnacles, rising 24,000 feet above the level of the sea, and descending into the amethyst-hued ice cavern, whence issues, in its turbulent and noisy infancy, the sacred river of India." They display a purity, a sincerity, a constant and passionate devotion to their faith, which present a striking contrast to the conduct of men steeped in the quagmire of profligacy.

Our ladies bathe their bodies and change their clothes twice in a day, in the morning and in the afternoon, neglecting which they are not permitted to take in hand any domestic work.

In the large Hindoo households, the lot of the wife who is childless is truly deplorable. While her sisters are rejoicing in the juvenile fun and frolics of their respective children, 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 invokes Ma Shasthi (the patron deity of all children) to grant her the inestimable boon of offspring, without which this butterfly life is unsanctified, unprofitable and hollow.

The barrenness of a Hindoo female is denounced as a sin, for the atonement of which certain religious rites are performed, and incessant prayers offered to all the terrestrial and celestial gods; but all her superstitious practices proving in vain, only tend to intensify her misery.

In the beginning of this sketch I set out by stating that the peculiar constitution of Hindoo society bears an affinity to the old patriarchal system. This is true to a very great extent. The system has its advantages and disadvantages, which are, in a great measure, inseparable from the outgrowth of the social organism. If properly weighed in the scale, the latter will most assuredly counterbalance the former, so much so, that in the great majority of cases, discord and disquietude is the inevitable result of joint fraternisation. Leadership is certainly organisation; it formed the nucleus of the patriarchal system. But it is simply absurd to expect that there should always 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 tastes and interests are continually at work to sap the very foundation

of friendliness and good fellowship. Union is strength, but harmonious union under the peculiar regime indicated above, is already a remarkable exception in the present state of Hindoo society. If minutely probed, it will be found that women are at the bottom of that mischievous discord, which eats into the very vitals of domestic felicity. Segregation, therefore, is the only means that promises to afford a relief from this social incubus; and to segregation many families have now resorted, much after the fashion of the dominant race, with a view to the uninterrupted enjoyment of domestic happiness.

Having briefly indicated in the preceding lines the chief family constituents of a Hindoo household in their several relations and characteristics, it is scarcely necessary for me to add, that whenever this interesting 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 obligations of duty, the divinity of conscience, and the moral connection of the present and future life, it will be found to diffuse all the blessings of peace, joy and moral order around the social and domestic hearth.

II.

THE BIRTH OF A HINDOO.

HE birth of a Hindoo into the household of which he

is to form an essential constituent is attended with circumstances which partake, more or less, of the religion he inherits. It has been said that by tradition and instinct as well as by early habits, he is a religious character. He is born religiously, lives religiously, eats religiously, walks religiously, writes religiously, sleeps religiously and dies religiously. His everyday life is an endless succession of rites and ceremonies which he observes with the utmost of scrupulousness sanctioned by divine veneration. From his very birth his mind is imbued with superstitious ideas, which subsequent mental culture can hardly ever eradicate, so strong being the influence of his early impressions.

It is now generally known that Hindoo girls are betrothed even in their tenderest years, and that the solemnisation of the marriage takes place whenever they attain to the age of puberty. Thus it is not uncommon for a young

wife to be delivered of her first child in her thirteenth year, although the glory of motherhood is more frequently not realised until the fourteenth or fifteenth year. When the period of delivery arrives, and to her it is an awful period, which can be more easily conceived than described, the girl writhing under agony is taken into a room called Sootikaghur or Antoorghur, where no male members of the family are admitted. She is made to wear a red-bordered robe and two images of the goddess Shashthi made of cowdung are placed near the threshold of the room for her daily worship with rice and durva grass, for one month-the period of her confinement. If in her tender age, the labor be a protracted one, she often suffers greatly from the want of a skilful

surgeon or even a proper midwife. Before the founding of that noble Institution, the Calcutta Medical College, proper midwives were not procurable, because they had had no systematic training; their profession was chiefly confined to the Dome and Bagthee caste, yet some of them were known to have acquired a tolerable fortune. Their fee varied from 5 to 50 Rupees, besides clothes and other gifts; the poor, certainly, giving less. For some years past, a strong belief has sprung up among some women that delivery in the name of god Hari Krishna is very safe. They that follow this religious regime, are believed, in the majority of cases, to have passed through the struggle of childbirth quite scathless. They use no jhall or thap, bathe in cold water immediately after delivery, take the ordinary food of dhall vath, curry, fish and tamarind, after offering them to the god Hari, and on the 30th day make a Poojah (worship) consecrating in honor of the god a quantity of sweetmeats (sundesh and batasha) and finally distribute them among children and others. This distribution is called Hariloot. This strong faith in the god seems to enable them to pass the period of confinement without danger. If the offspring of such women become strong, their strength is attributed to the mercy of the said god.+

A woman that follows the old prescribed practice has to take jhall and thap and go through a strict course of dietetics, abstaining altogether from the use of cold water or any cooling beverage. She has to undergo the action of heat for at least five hours a day. The body and head of the newborn babe is rubbed with warm mustard oil—an application which is considered the best preservative of health in children. Exposure of the mother in any shape, is most strictly prohi

*Jhall is a preparation of certain drugs to act as an antidote against cold, puerperal fever and other diseases incident to child birth. It often proves efficacious. Thap is the application of heat to the body.

+ For observances during the period of pregnancy, see Note A in appendix,