SECTION THE THIRD, CONCERNING THE RELIGIOUS OBSER­VANCES AND CEREMONIES OF THE SAMARTAGANS (SMARTAS), OR ORTHODOX OF THE HINDUS.—According to this class, there are two kinds of birth: the first, on quitting the maternal womb; the second, on the day of assum­ing the Munji* or Zanar, and repeating the established forms of prayer; as, until a person has scrupulously performed both these rites, he is not regarded as orthodox, nor an observer of their institutes. Under this are contained the Shodásán-Karmáni,* “sixteen heads,” commencing with the woman being puri­fied from periodical illness; her attachment to her husband; the forms of prayer necessary to be used on the occasion, and observed until the moment of death; and the acts of charity enjoined to be per­formed after the person's decease.

Of their laudable customs are the following: 1. the Garbh-ádáhna-karma,* or delivering the like­ness of a son, that is, giving up a daughter to her husband; 2. the Pungsavana,* or reciting at the proper season the prayers enjoined to be said, that a virtuous offspring may be born; 3. the Símantonna­yana ,* that is, in the sixth month of a woman's preg­nancy, the recitation of the proper forms of prayer and giving a feast to Brahmans; 4. the Játakarma,* or the rites to be practised by the father on the birth of a son, in regard to ablution; Hóm, or burnt offerings; Jap, or devout meditation and acts of charity; 5. the Náma-karana,* when, on the eleventh day after the child's birth, they give it a name and repeat the necessary forms of prayer; 6. on the fourth month they bring out the child, which they call the Nish-kramana;* 7. giving the child suitable food and at a propitious moment, which they call Anna-prásanna;* 8. at the age of three years they shave the child's head and bore its ears, which rite they call Chúďá-karana,* or the ceremony of forming the crest at the first tonsure of a Hindu. They are strictly enjoined to observe the above eight ceremo­nies; and if the child be of the female sex, they practise the same rites, but without the stated forms of prayer; excepting at the time of her marriage, when they are bound to recite the forms appropri­ated to that ceremony. 9. In his fifth year, they bind around the child's waist a string which they call Sútram;* this rite they call Mungi;* the string is to be made of the bark of the Darbha;* 10. three days after investing the boy with the Sutra, they should put the Zanar, or “sacrificial thread,”* about his neck, which they call the Yajnópavíta;* 11. on assuming the Brahmanical thread they are, by way of charity, to bestow a cow on the Brahmans, which act they call Gódán;* 12. is the ablution of the body with milk, curds, clarified butter, honey, and sugar, which they call the Ashnan-panjah and Paraish-chat;* 13. when the boy reaches his fifteenth year, they make him master of a household; this they call Viváhah,* or “matrimony;” 14. the son, after the decease of his father, performs the requisite charities and donations, which they call Pind-pradán;* 15. on the 7th of the month Mágha,* when the majesty of the great luminary is in Aquarius, they are to present the Brahmans with pulse, barley, wheat, black rice, sesamé, gold, and such like; this is called Dán-phal;* 16. on the Shiva-rátri,* or “night of Siva,” the 21st of the Bhágan (Phágan, or Phálgun) they present to the Brahmans a serpent of silver, with red rice, which they call Phani.*

The above are the sixteen ceremonies. It is more­over necessary that a Brahman's son should be invested with the Munji at the age of eight, the Cha­triyas at eleven, and the Vaisyas at twelve, after which ceremony the boy is to be sent to school.

A Brahman must, whilst performing the offices of nature, fasten the Munji securely on the right ear, turning his face to the north, but at night to the south. After performing these offices, he is to take his instrument, and going three paces farther he is to apply to his hands water, which is to be in a vessel, and with which earth has been blended, and this is to be continued until there remains no disagreeable odour. He is after this to per­form his ablution in a clean place,* and seat him­self in such a manner that his hands should be under his knees, with his face to the north or east; next, whilst repeating the prescribed forms of prayer, he is to put a little water three times successively into the palm of the right hand,* which he is to swallow without reciting any prayers; he is then to cleanse the mouth with the back of the left hand, and having taken into the palm of his hand other water, and dipped the other fingers into it, he is to apply them to his nose, eyes, and ears; the water must be pure, without foam or bubble. On this occasion the Brah­man is to swallow so much water that the moisture may extend to his breast; the Chattri such a quan­tity as to extend to his throat; the Vaisya sufficient to moisten the inside of his mouth; the cultivator, women, and children who have not assumed the Munji, are to apply a little water to the lips, then immerse the head, and having repeated the proper forms of prayer, to sprinkle the head several times. The Brahman is next to compress the nostrils, so that the passage of inhalation and exhalation should be closed up, and recite the prayers prescribed on the occasion; then he is to stand for some time, turning his face towards the great luminary, and repeat the necessary formulæ. Every morning, on rising up and performing duly the offices of nature, he is to go through the necessary rites which they call Sandhya,* the observance of which, three times every day, is equally imperative on both Brahman and Chattriya: 1. every morning, or from the dawn of day until the rise of the world-illuminating solar orb; 2. at midday, from the sun's meridian altitude to his declination; 3. at evening, or from one hour before the setting of the world-enlightening sun until the rising of the stars. These rites are to be accom­panied by Ghasal, or “ablution,” except on the Sandhya of the latter part of the day, when, if it be impossible, the established prayers only are to be recited. On performing this ablution, the head is to be several times sprinkled with water in such a manner that it may fall in drops on it; after which, having gone through the indispensable forms of prayer, he is to make the Homa, that is, he is to light the holy fire on a pure spot, and place on it thin and fine pieces of wood, and having chosen the still more delicate splinters of it, and moistened them with water, he drops pure rice upon them. The fire being thus lighted, he addresses prayers to his spiritual guide or his instructor, father, and elders, and laying his head on the ground, solicits their bene­dictions; pronouncing during this adoration his own name, so that it may be heard by them, after this manner: “I, who am such a one, in profound adoration address my prayers to you, and pros­trate myself in your presence:” the same pros­tration must also be performed to his mother. He then repairs to his master, before whom he stands in an humble attitude and receives instruction: but after this form, that the instructor should say of himself, “I am now at leisure:” he is not to com­mand him, which would be accounted great rude­ness. When the pupil waits on his master, he is to appear before him dressed in costly clothing; but if both master and pupil should be in indigent cir­cumstances, the latter is to solicit alms, and thus procure subsistence for his master and himself: he is moreover to remain silent at table.

The boy, when invested with the Brahminical thread, is called a Brahmachari, until he enters into the marriage state; after which, if through the neces­sity of his own family he derives his daily support from another quarter, he is not to eat at one place only, but go round to several doors, and receiving something at each, convey the whole to its proper destination; but the person, whose father and mother charge themselves with his annual support, and who can discover no other Brahman beside him­self in that district, is allowed to satisfy his appetite at one place. Until the time of his marriage, the Brahmachari eats not honey, never applies collyrium to the eyes, nor oil nor perfumes to the body; and never eats the viands left at table, except his mas­ter's; he never utters a rejoinder with harshness or severity; avoids female intercourse; and never looks at the great luminary when rising or setting; he is a stranger to falsehood, and never uses an expres­sion of ill omen; nor holds any one in detestation, or regards him as an object of reproach; above all, he shows exceeding veneration to his preceptor.

The ancients commanded that boys should be engaged in the study of the Veds, or “religious sciences,” from five years of age to twelve. They have also said: “A Brahman should study the four Védas;” but as the acquisition of the whole is impossible, their learned men are consequently satisfied with the knowledge of small portions of each. The first is the Rigvéda, which treats con­cerning the knowledge of the Divine essence and attributes; the mode of creation; the path of righteousness; of life and death. The second, or Yajúsh-véda , treats of the rules prescribed for religious cere­monies, faith, burnt offerings, and prayers. The third is the Sámavéda, which treats of the science of music, the proper mode of reading the Védas, and the portions selected from them; from this source are also derived vocal and instrumental harmony. The fourth is the Atharva-véda, which includes the rules of archery, the prayers proper to be recited when encountering the foe and discharging arrows against them. If a person acquainted with this system and form of prayer discharge a single arrow, it becomes a hundred thousand arrows, some of which contain fire, others wind, storm, dust, and rain; others vomit forth golden stones and huge bricks; whilst some assume the forms of tremen­dous wild beasts and ferocious animals, which strike terror into the boldest hearts. Many are the extraordinary modes and wonderful devices unfolded in this Véda for the total destruction of one's enemies. Such is the Atharva Véda, and such the artifices, magic practices, incantations, spells, and devices contained in it.*

The Brahmachárí is of two kinds: one as already described, whom the Brahmans call Brahmachari, until the period of his becoming a householder and taking a wife; the second is he who in the course of this life never enters into the married state, pays no attention to worldly cares, and continues the devoted servant of his instructor, on whose death he pays the same attention to his survivors. If the disciple should happen to die in his master's house or that of his successor, it is accounted far more meritorious than in any other place; and if his decease should not occur, he is carefully to worship the fire which is made for the purpose of the Hom, or “burnt-offering,” and diminishing every day the quantity of his food.

Having thus given some statements concerning the Brahmachárí, it now becomes proper to men­tion the various modes of contracting marriage among the Hindus: thus it is related in the first part of the Mahábhárat, that a woman who has lost her husband may lawfully take another; for when Para­su-Rama had exterminated the Chattris, their wives held intercourse with the Brahmans and bare them children. It is also permitted to a wife deprived of her husband, to attach herself to another; thus Yojanagandhá* was first the wife of Paraśara, by whom she had a son, the celebrated sage Vyása,* and she afterwards became the wife of a king named Santana.* In the same work it is also recorded, that a woman may, by her husband's consent, maintain intercourse with another; thus, on the arrival of Raja Bali, a Brahman named Tamma, sent him his wife and obtained a son. In like manner, Raja Pándu, who abstained from all intercourse with woman, permitted his wife Kuntí* to keep company with others, and she, by force of his prayers, mixing with angels, had sons. In like manner it is per­mitted that the son be separated from the father, but remain with the mother, and that, on the decease of a brother, another brother by a different father but the same mother, may marry the widow of the deceased: thus Vyása, the son of Yojangandha by Párasaru,* visited the wives of Vichitra-Virya, who was born of the same mother, Yojangandha, by king Santanu, and there was born to him Dhritaráshtra, Raja Pándu, and Vidúra. It is also allowed that several individuals of the same race and religion may among them espouse one wife: thus Draupadí, daughter of Drúpada, Rája of Pán­chála ,* was married to the five Pandava princes; and Ahalyá,* the daughter of Gautama, to seven per­sons; and the daughter of another holy person, was married to ten husbands. The Yezdanians ascribe the seclusion of women, and their not choos­ing husbands for themselves, to litigation, corrup­tion, and the family perplexities. It is recorded also in the Mahábhárat, that in ancient times there was no such practice as the appropriation of hus­band and wife; every woman being allowed to cohabit with whomsoever she thought proper, until once the wife of a holy personage being in the society of another, Swétakéta, the holy man's son, feeling indignant at such conduct, pronounced this impre­cation: “Let the woman who approaches a stranger be regarded as a spirit of hell!” and at present the brute creation, which possess in common with us, immaterial souls, act according to the ancient law: many, also, of the northern nations follow the same practice. In the same work it is also stated, that the sage Vyása was born of the daughter of a fisherman, whom the sage Paraśara espoused, from which it follows that the issue of such a low connec­tion is not to be held as a low or degraded charac­ter. Thus far has been extracted from the Mahá­bhárat.

According to the Smarttas, there are two kinds of wives: the first is the legitimate wife, who is degraded by holding intercourse with any man save her husband: the second are those on whom no restraints are imposed; of whom there are numbers at the disposition of their chief men. The princes of ancient times, to all appearance, established this description of females for the purpose of receiving travellers and pilgrims, an act which they regarded as productive of great blessings.

Moreover, on account of the increase of the male population, they held not as a criminal act the holding an intercourse with these females; but regarded guilt to consist in being intimate with a woman who has a husband: they moreover esteemed it a base act to defraud the licensed class of their hire. Tradition records that, in former times, the Lulees, or “dancing women,” who inhabited the temple of the Tortoise in the city of Kalinga, at first gave their daughters to a Brahman, in order to con­ciliate the favor of the Almighty and insure future happiness; but that afterwards they gave them from selfish purposes, and exposed them from mercenary motives; even at present, although they have entirely given up every pious purpose, yet they do not asso­ciate with any save those of their own religion. However, Shir Muhammed Khan, who was appointed military governor of that province under the first sovereign, Abdálláh Kuteb Shah, forced them to repair to the houses of the Moslem: notwithstanding which, the Lulees of the temple of Jagganath, to this very day hold no intercourse with the Muhammedans. In Gaya and Soram, when they take a wife, she must be of noble and honorable descent, and of graceful carriage; and must not previously have been affianced to any other person; she is not to be related, in the remotest degree, to the stock or family of her husband, she onght to have brothers, and her lineage and family for ten generations are to be pub­licly known among her contemporaries. Her rela­tions also make strict inquiries into the merits and demerits of the bridegroom, particularly as to the state of his health and stamina. Some writers assert, that a Brahman may occasionally demand in marriage the daughter of a Chattri, merchant, or cultivator, but on this condition, that they do not join their husband in partaking of food or drink.

Among the Hindus there are five modes of con­tracting marriage;* the first, or Viváha, after this form: the damsel's father looks out for a son-in-law, to whom he presents money and goods in propor­tion to his means, and gives him his daughter, which is the most legitimate mode.* The second is the Asurvívahah, when without the consent of the father or mother, by employing force and violence, or the influence of money, the damsel is forcibly taken by the bridegroom from her parents' house to his own, and there married to him. The third is the Gandharviváhah , when the bridegroom takes the damsel away with her consent, but without the approba­tion of her parents, and espouses her at his own house. The fourth is the Rákshasa-viváha, when the parties on both sides are at the head of armies, and the damsel, being taken away by force, becomes the victor's bride.

The fifth is the Písácha-viváha, when the lover, without obtaining the sanction of the girl's parents, takes her home by means of talismans, incanta­tions, and such like magical practices, and then marries her. Písách, in Sanscrit, is the name of a demon, which takes whatever person it fixes on, and as the above kind of marriage takes place after the same manner, it has been called by this name.

On espousing a damsel, the intelligent Brahman, having taken the bride's hand into his own, must go through the established forms prescribed by his faith, and move seven steps in advance.* When he espouses the daughter of a Chattrí, at the time of solemnizing the marriage, an arrow is to be held at one extremity by the bridegroom, and at the other by the bride; on contracting an alliance with a merchant's daughter, the bride and bridegroom are to hold a scourge or some similar object in the same manner; on his marriage with the virgin daughter of a cultivator, the parties mark their union by a token of secret intimacy. When they deliver the bride to her husband, if her father be not alive, or her paternal grandfather, or if her brothers be not forth­coming on the occasion, then the most respectable person of the tribe or family is to perform the neces­sary ceremonies; and if the relations be not intelli­gent, then the damsel's mother.

It is to be remarked, that when a girl attains the the proper age for entering into the married state, if her parents, notwithstanding their ability, do not provide a husband for her, they commit a great sin. If a distinguished suitor should not present himself, they are however to provide a husband of a good family; this they are to perform only once in their lives, as on the husband's death it is unlawful for the widow to become the wife of another person: after her husband's decease, she is obliged to pass the rest of her life in his house. If, previous to advancing the seven steps prescribed at the time of con­tracting the marriage, there should present himself a more distinguished suitor than the former, it is allowed to take the damsel from the former and give her to the latter, as before advancing the seven paces, the matrimonial contract is not binding. Should a wife prove to be immoral, all intercourse with her must terminate; but putting her to death or turning her out of doors, are also forbidden: she is to be confined to a small and dark chamber, clad in a coarse dress, and to receive food but once a day.

The period of a woman's illness, according to the Brahmans, extends to sixteen days: on the four days following the first day of the symptoms, all intercourse with her is forbidden. Women are strictly enjoined to show the greatest respect to their husbands, parents, brothers, and relations, and to use every possible exertion for the preservation of their husbands' property. When he goes on a jour­ney, she is not to deck her person, nor appear cheer­ful and smiling; she is not to go to entertainments, to the houses of her acquaintances or relations, nor invite them to hers.

As long as a girl is unmarried, it is necessary to guard her with the closest attention; but, when married, this would be highly improper, with this restriction however, that it is by no means fitting that a female, from her tenderest years to the period of her maturity, should be allowed unlimited liberty: on the contrary, she is to be ever submissive and obedient to her father, husband, and relations: but if these should not be in existence, the actual rulers are to take care of her state.

When the husband is on a journey, the wife is not to remain alone in the house, but is to repair to the dwelling of her parents, brethren, or relations; and if, on her husband's death, she become not a Sattee, that is, burn herself with the deceased, she is then to reside with his relations, devoting herself to rigid abstinence and the worship of the Almighty. They say that when a woman becomes a Sattee, the Almighty pardons all the sins committed by the wife and husband, and that they remain a long time in paradise:* nay, if the husband were in the infernal regions, the wife by this means draws him from thence and takes him to paradise; just as the serpent-catcher charms the serpent out of his hole. Moreover the Sattee, in a future birth, returns not to the female sex; but should she reassume the human nature, she appears as a man; but she who becomes not a Sattee, and passes her life in widow­hood, is never emancipated from the female state. It is therefore the duty of every woman, excepting one that is pregnant, to enter into the blazing fire along with her deceased husband; a Brahman's wife in particular is to devote herself in the same fire with her husband; but others are allowed to perform the rite in a separate place. It is however criminal to force the woman into the fire, and equally so to pre­vent her who voluntarily devotes herself.*

The enlightened doctors say, that by a woman's becoming a Sattee is meant that, on her husband's decease, she should consume in the fire along with him all her desires, and thus die before the period assigned by nature; as in metaphysical language woman signifies “passion,” or in other words, she is to cast all her passions into the fire; but not throw herself into it along with the deceased, which is far from being praiseworthy. A respectable woman must not from vanity expose herself to the gaze of a stranger, but she is to wear a dress which will completely cover her to the sole of the foot.

It is to be noted, that the son of a Brahman by a Chattri female is not of the father's caste, but a superior Chattri. It is moreover laid down as a rule that a Brahman, on becoming a Brahmachári, should regularly worship the fire, which fire he is to dis­continue at the time of the marriage contract; but on that occasion he is bound to light another fire and to recite the prescribed prayers, so that it may be as a witness of the compact entered into between husband and wife: also, after the celebration of the marriage, they are to repeat the prayers prescribed at the time of lighting the fire which they are ever after to worship daily.

The Brahman is moreover to offer up Hóma, or burnt offerings, at the rising and setting of the great luminary, and to partake of food twice; once during the day on the expiration of two watches (midday); the second time at night, on the expiration of one watch: he is also to assist with food and clothing, to the utmost of his power, the indigent, and friends who come to his house.

The Chattri is to learn the Védas and Shasters, or the divine revelations and sciences, but he is not to teach them to another; he is likewise to perform Hóma, or “burnt-offerings.” His occupation con­sists in governing and protecting the human race, for which reason all monarchs were anciently of the Chattri class, the more effectually to establish the righteous decrees of Brahma, and the institu­tions of the Brahmans.

To the Bakkál, or “merchant caste,” appertains the profession of buying, selling, and commercial transactions, the protection of animals, and agricul­ture, which is attended with profit.

The cultivator, who is called Dalmah, or Kumbí, is enjoined to engage in service, to practise tillage, or any employment within his capacity by which he can gain a maintenance; there are in fact no limits prescribed as to the nature of his occupations.

All four classes are strictly enjoined not to injure any living being whatever, especially not to deprive any one arbitrarily of life; to speak the truth, to act uprightly, and as long as they live not to defraud a fellow-creature of his wealth.

Every Brahman is obliged once a year to celebrate the established rite of Yajna, or “sacrifice:” if he be in indigent circumstances, he is to go round to his brethren, and expend whatever he collects in the Yajna, which is thus performed: there are three Kundams,* or “fire-pits” to be formed, in front of which is fixed a wooden post; then a rope made of Durva grass (in Sanskrit, Kúsá) is thrown around the neck of a black he-goat, and fastened to that post; Hóm is then offered up during five days; on the first day, the sacrificer and his wife both perform their ablutions, nine Brahmans at the same time going through the rite of washing their heads and persons; of these nine, one is looked upon as Brahma himself, all present obeying his commands, and the remaining eight Brahmans waiting obsequiously on him. In addition to these, sixteen more Brahmans are required, who are to recite by themselves the Mantra, or “forms of prayer,” at the moment of the Hóm, or “burnt-offering.” In order to light the fire, they bring small pieces of a wood which in Sanscrit they call Arana,* in Hindi, Ak (asclepias gigantea); and also for the same purpose another kind, in Sanskrit, Khandíra,* in Telinga, Chandaru; for the Homa, a wood in Sanskrit called Pámárak, in Telinga, Utarini, in Dakhani Akhárah, of which they make tooth-picks; also a wood, in Sanskrit Udám­varah * (ficus racemosa), in Telinga, Miri, in Dakhani, Kular, in Parsi Anjir dasti, or “wild fig;” and another wood, in Sanskrit samí,* and in Telinga, Khammi; also a grass, named in Sanskrit Dúrvá,* in Telinga, Kargi, in Dakhani, Haryálí; also another sort, called Darbas: altogether nine are required. The eight Brahmans first mentioned having repeated the proper incantation, lay hold of the goat in such a man­ner that they make it lie down on a bed formed of the leaves and branches of the tree Khartarhari, or Karshartari, in Sanskrit, Kaliśakha,* in Telinga, Bal­súkúma , and in Dakhani Karankabánta. In the next place, the sixteen Brahmans, having recited the formula, or appropriate Mantra, stop up all the ani­mal's orifices, so that he can neither exhale nor inhale, and keep him in that position until he dies. Then one of the sixteen Brahmans, cutting off the head at one blow, flays the carcase and cuts it up into small pieces, throwing away all the bones to some distance, and then mixes up clarified butter with the flesh. The eight Brahmans next lay it piece by piece on the fire, whilst the other sixteen are employed in throwing on the above mentioned kinds of wood, and pouring clarified butter on them. The eight Brahmans eat of the meat thus roasted; the person who offers the sacrifice also par­takes of it; after which he gives among all the offi­ciating Brahmans one hundred and one cows with their calves, along with a dakshinah, or “presents of money.” Hóma must also be performed on the second day, and gifts presented to the Brahmans; on the three following days, they recite the appro­priate Mantras, and light up the fire in the manner before described, but lay no meat upon it; in short, during the whole five days, they entertain all Brah­mans who present themselves, offering up perfumes and giving presents to each of them. On the expira­tion of the five days, they completely fill and stop up two of the fire-receptacles, leaving the third, which they do not close up until they have removed the fire it contains to their dwelling: as the fire on this occasion had been made outside the city, they erect there a house which they burn down on the comple­tion of the ceremony. When they have taken the fire to their dwelling, they deposit it in a peculiar receptacle excavated for the purpose; they offer up the Hóma daily, never suffering this fire to go out: they also make a covering for it, which they remove at the time of offering up the Hóma.

The manner of offering the Hóma is as follows: the sacrificer having performed his ablution and made the tilek, or “inaugural mark,” on the fore­head with ashes from the fire receptacle, then cele­brates the Hóma; the rites must be performed by a Brahman, as it is of no avail when performed by any other. If the officiating Brahman be a Vaishna­vah , “worshipper of Vishnu,” he performs the Yajna, or “sacrifice,” in the same manner, excepting that, instead of a goat, he employs the figure of a goat formed of flour, over which he goes through the established ceremonies. When one goat is sacri­ficed, it is called Agnishtóma, or “sacrifice to Agni;”* where two are offered, Yúnyíkam;* the sacrifice of three is called Wajpéya;* the sacrifice of four is called Jyotishtóma;* and the sacrifice of five is named Panjáham.* When they sacrifice a cow after this manner, it is called the Gomédha; the sacrifice of a horse, Aswamédha; that of a man, Narmédha.

The Yajna, or “sacrifice” is to be offered in the months of Mágha, “January,” Váisháka, “April,” or Márga-sirsha,* “August.” Every person per­forms the Yajna once; but he sacrifices a goat every year; or, if in indigent circumstances, the figure of a goat formed of flour; and if he be a follower of Vishnu, the goat is to be a figure formed of the same materials, as among that sect cruelty towards the animal creation is reckoned as impiety. In their Smriti, or “sacred writing,” it is thus laid down: “Let that person put animals to death who has the power of reanimating them, as the victim thus sacrificed must be restored to life.” More­over, their pious doctors have said that, by the sacrifice of a sheep, is meant the removal of igno­rance; by that of a cow, the abandoning low pur­suits; by that of the horse, the curbing of the mind; as according to the Hindus, Manah, or “the heart,” from which proceed all phantasies and internal sense, is a fiery and unbroken steed; finally, shed­ding man's blood in sacrifice, implies the eradica­tion of all reprehensible human qualities. It is also to be highly commended in a Brahman not to devote himself to lucrative pursuits, but to repair to the abode of his co-religionists, and being satisfied and grateful for the portion of grain he receives from them, to give up the rest of his time to devo­tion; nor is he to collect so much food as to have any remaining for the next day. Vessels of gold are esteemed more pure than those of any other metal. Whenever a Brahman sees an idol-temple, a cow, or a holy personage, he is to walk reveren­tially round each. He is not to perform the offices of nature in running water, nor in a cow-shed, nor in ashes; before a Brahman, or a cow, or in sight of the great luminary; when he retires to any place for this purpose, he is not in that state of nudity to look towards the stars; neither is he to go out naked in rain, nor sleep with his head to the west; he is not to cast saliva, blood, nor semen into water, nor extend his feet towards the fire for the purpose of warming them; he is not to leap on fire, nor drink water with both hands. It is also wrong to awake, unless in case of necessity, one who is in a profound sleep; nor is it allowed to sit on the same couch with a sick person. It is not right to enter upon any undertaking to which a suspicion of evil conse­quences is attached. Great care must also be taken to remove to a distance from the smoke of a dead body on the funeral pile. No one is to return to his home, whether in a city or village, except by the public gate. A Brahman must not receive a gift from a mean and sordid monarch, or from an avaricious person of degrading pursuits, as in the future investigation, punishment certainly awaits such conduct: in short, he never accepts any thing from the impure or base. He is not to look at his wife when sneezing, yawning, or gaping; when she is seated in privacy at her ease; or when applying collyrium to her eyes, or anointing her hair.* * * He ought not to sleep naked in his bed-room, nor in an empty house without a companion; he ought not to throw water about in play, with the palm of his hand or with his foot, nor to blow out fire with his breath, without using any instrument.

It is to be known, that the astronomers among the Brahmans, in their computation, divide the month into two parts; from the beginning to the fifteenth day they reckon one part, and call the six­teenth day Púrva, that is, one entire part; and the rest, to the end of the month, is the other part; in like manner, they have in each month twice twelve and six days; which they distinguish by the denomination dvádásí, “the twelfth,” and chachtí, “the sixth, day” of the lunar fortnight.

Nobody ought to put his feet upon the shade of a Dív, that is, of the image of a celestial being, of a king, a preceptor, a saint, and a married wife of another. It is not right to look with contempt upon a Brahman. One may beat a delinquent on account of a fault, or a pupil by way of chastisement, but his blows must not hurt the upper parts of the body. No man ought to dispute or wrangle with one higher in rank than himself, nor with a widow, nor with a man without connexion, an old woman, a beggar, nor with children. Let him feign igno­rance with respect to a mandate upon a woman, and towards a person who should be aware of the bad conduct of his wife. He is never to take his meal upon the same table-cloth with a man without religion, a butcher, and one who sells his wife. The master of the house ought never, with a loud voice, to invite another to his board, because this looks like ostentation.

Nine stars are to be worshipped for the increase of wealth, the accomplishment of our wishes, and the union with the divinity; namely, Saturn, Jupi­ter, Mars, the sun, Venus, Mercury, the solstice, and the descending node. Let the pious distribute to the Brahmans and to the wise men what is pre­scribed of corn, raiment, and jewels that may suit them. The king is to possess dignity, wisdom, and affability towards young and old; he is to be just towards the complainants; at court, condescending to all, mild and liberal, knowing the truth, under­standing the wishes of men, respectful to the pious and the saints, and showing deference to the lords of the faith, and the secluded from the world; he is to be humble and command his ambition; and in whatever may occur, pleasure and pain, fortune and misfortune, let his conduct never be mutable and inconsistent.

Whoever runs away in battle, renders himself highly guilty, and all the merit which he might have acquired before, falls to the share of another who stood firm in the field of battle.* A king who, with the laudable qualities before described, exerts him­self in the maintenance of his laws, the distribution of justice, and the welfare of the cultivators, shares the recompense of all the good actions which the inhabitants of the country have performed.* The exercise of justice is imposed as a necessity upon a king; in order that, if a son, brother, uncle, brother-in-law, preceptor, or any other friend, commit a crime, he may immediately, according to the established code of laws, order their chastisement, ter­rify, reprimand, or subject them to retaliation.

In the Hindu Institutes which are called Smriti, it is said to be established that, after the worship of the Supreme God, they ought to venerate the sub­ordinate divinities, and perform the prescribed rites. To eat flesh, and to put to death some animals, is therein not prohibited, excepting the cow; he who kills, or even hurts, this animal, shall never enjoy the sight of heaven; and they say that he only who can restore to life, may put to death, an animal; this is necessary: who destroys a living being must vivify it again; if he be not able to do this, he ought to forbear from that act, because he shall not escape punishment for it. According to their learned inter­preters, the killing of certain animals which is per­mitted in their sacred books, signifies the eradicating and destroying of such blameable qualities as are proper to these animals.

In ancient times, it was the custom among the Brahmans and the wise among them, when they had become householders and begotten a son, to with­draw from society, and when they had established their sons, to separate from them, and having retired into a desert, to devote themselves to the worship of God; and when the sons had children in their house, their father and mother did not visit each other in the desert, but lived separate from each other, at the distance of several farsangs.

The religious austerity of this people is very great; thus they practise perpetual standing upon their legs, hanging themselves up, abstaining from con­versation, keeping silence, cutting themselves asun­der, leaping down from a rock, and such like. Women used to burn themselves alive with their dead husbands: this is according to the Smriti,* which is ascribed to Brahma, and believed to be eternal truth.

Of this people, the author of this book saw in Lahor, the capital of the sultan, a Brahman, called Sri Manu Rama, who would not accept any nourish­ment from the Musulmans, nor keep society with strangers. It was said, that an Umra of the Mahom­medans had offered him three lacs of rupees, which he refused to take. Pursuant to his religion, he abstained from animal food. Kesayi Tívárí is one of the Brahmans of Benáres, and well conversant with the science of his class. Having left his house, he settled on the bank of the river Ravi, which passes near the garden Kamran, at Lahór: given up to devotion, he seeks no protection against rain and sun; he lives upon a little milk; and whatever he has collcted during several months, he spends in the entertainment of the pious Brahmans whom he invites.