Their is a slight difference in the costume of the Musulmanis and Hinduis; the former wear a loose trouser, either of silk or gold muslin, very nearly as wide as a petticoat; they also have a scarf of the finest muslin, which is thrown over the head. When they paint, it is never on the cheek, but their nails and soles of their feet, and palms of their hands, are dyed either a yellow or rose colour. The Hinduis paint an ornamental sign on their forehead. All use perfumes and highly-scented oils. Their hair is beautiful, thick, black, glossy, and long; it is invariably braided across the forehead, and wound up in a knot at the back of the head.

The minds of the women are, with very few exceptions, completely uncultivated; nothing is taught them; in many instances, not even reading. What will make them good wives and mothers is all that is thought sufficient for them to know. It is not, however, from want of capacity that their minds are thus barren, for they evince great curiosity and intelligence, and an eagerness for general information, when it does not touch on the subject of religion. They have naturally active and inventive minds, and have much even of poetry in their imaginative tales. The society in the highest ranks is entertaining, and anything but insipid; the natural gentleness of their manners, and their easy politeness, make them pleasing companions, and their remarks are just and pertinent. Their knowledge on many subjects surprises the European, knowing, as we do, that they are uneducated. Their acquirements on general subjects are derived from their fathers and brothers, with whom alone they associate, and, in the highest ranks, these are men of intelligence. The native females have most retentive memories, never forgetting what is once explained to them. They are quite astonished at the familiarity which exists between Europeans of different sexes; they consider it an act of the greatest indecency, on the part of a lady, to take a gentleman's arm, or receive any of those polite attentions so customary with us; even eating in the presence of a man is thought highly indelicate, but as for dancing, they told me it was an abomination, of which no modest woman ought to be guilty. None but the most depraved among their country women indulge in this amusement; only those in fact who, from infancy, have been educated in a shameful profession. The free intercourse which European manners sanction betwixt the sexes shocks them excessively; there have been instances known of a high-caste Musulmani committing suicide, from having accidentally exposed her face to the gaze of an European, believing that nothing less than the sacrifice of her life could obliterate the disgrace.

Hindu parents make a point of marrying their children at a very early age; if this rule be neglected, they believe that their ancestors for many generations past will feel the torments of hell. If they cannot find suitable matches for their girls, they have been known to select the old, the sick, and even the dying, to marry the young beauty, perhaps only a few hours before the death of the former. Till the female is married, she is closely kept, where she has no other employment than to comb her hair, to admire her own beauty, to make images, or to decorate cows for the worship, with other ceremonies of various kinds, in which the youth of the Hindu girl is chiefly spent. But it must be considered that it is children that thus pass their time, as, when the girl reaches nine, or at the latest eleven years old, her marriage takes place : these two ages are considered the most auspicious. After marriage, their whole time is taken up in employing all their art of fascination to win and retain the affections of their husbands; they adorn themselves in every way that can heighten their charms; they bathe their hair in rose-water and attar; in short

they leave no means untried to monopolize their husbands' love. But in the middle class, where a plurality of wives is not so common, should another chance to be preferred to them, their jealousy knows no bounds, and either the one or the other, or even all three, will be sure to feel its dreadful and often fatal effects. The females have no choice; at three or four years old, their parents betroth them to the children of friends or connexions.

The marriage state is considered highly honourable; a man, even after having once married and become a widower, loses a great deal of his importance till he again enters into the connubial state. Unmarried men are not considered eligible for any public or trustworthy situation.

The numerous ceremonies attending marriages, amongst the higher classes of natives, are conducted with a degree of splendour which is surprising to Europeans. They last five days. The first day is ushered in by the parents and friends of the bride taking her down to the nearest river or mountain stream, where she is met by the bridegroom and his friends. Here they both undergo a long ablution, while the spectators repeat prayers and erect fires for the purpose, they say, of averting an evil eye. They are then conducted to a kind of pavilion or temple, profusely decorated with wreaths of flowers, draperies, and flags, and a prayer is made to each of the gods, that they may attend at the wedding. A rich carpet or skin is spread for the bride and bridegroom to sit upon, with their faces turned to the east. Numerous forms are then gone through, which mostly last till sun-set, such as washing their feet with milk, anointing the body with oil and perfumes, and many other absurdities. They are then conducted back to their separate dwellings, amidst the deafening roar of drums, guns, pistols and fireworks, trumpets, horns, loud shouts and screams. The following day they are again conducted to the pavilion, when both the parents join the hands of the couple, and while thus clasped, seven measures of water, seven measures of corn, and the same of milk, are poured over them. Nine strings are fastened over the shoulder of the left arm and under the right of the bridegroom, and an amulet is clasped round the bride's neck; these two are emblematic of marriage, but still the ceremony is not over. The third day, a large pile is erected, and set on fire, and spices and perfumes burnt in such quantities, that for an immense distance the air is impregnated with their odour. The bride and her party have to walk round this fire seven times, accompanied with music, singing, and dancing. Then the bridegroom and his numerous attendants follow, and repeat the same round, and both are then carried home in triumph on a car. The fourth day, a grand feast takes place, and the happy couple eat together, for the first time that the girl has ever eaten in the presence of a man, which she considers highly indecorous, and it is consequently a severe trial to her modesty; it is also the last time, for never again will they eat in the company of each other. No high Hindu woman ever eats in the presence of her husband or male relative. This day's ceremony is a most magnificent display-gorgeous dresses and decorations, and sumptuous fare. The fifth day is chiefly dedicated to sacrifices, and it is only on this occasion that a woman can be engaged in anything of this nature. At night, more ablutions take place, and the couple are decorated in the most splendid dresses, and covered with the most costly jewels. They are then mounted on a superbly ornamented car, and carried in grand procession round the streets of the town, by torch-light. And thus ends a Hindu wedding. The parents on both sides give immense sums of money away in alms on the occasion; they frequently throw money to the crowds accompanying the ceremony to scramble for. A rajah, not long ago, on the marriage of his daughter to a neighbouring rajah, Asial.Journ.N.S.VOL.32.No.126.

M

distributed in this manner £20,000 during the five days that the wedding lasted. On another occasion, the son of a rajah was accompanied by a force of more than 12,000 men, with which he proceeded to the palace of another rajah, whose sister he was about marrying. Upwards of 200,000 people were assembled to join in the scene of scrambling for money; 10,000 four-anna and 20,000 eight-anna pieces were thrown, which are in value equal to our sixpences and shillings. In the general scramble for the pieces, numbers of poor people were killed. The total expense attending this marriage exceeded six lacs of rupees, an amount of about £60,000.

At all such ceremonies, either of death or marriage, money is thus distri buted; but in this indiscriminate bounty, those that most need charity seldom reap any benefit: it is the strong, healthy, and robust man, who is able to contend with the mob, that gets the best share, while the poor, emaciated, starving creature is unable to obtain a single anna.

There are not so many ceremonies at the marriage of a Mussulman, but a great deal more eating and drinking, rioting and noise, takes place. Even horses, camels, and elephants partake of wedding-cakes, which are made of sugar and butter, mixed with a little flour.

The rajahs, according to their means of supporting them, have an unlimited number of wives, who are kept in strict seclusion, and no one dares approach their zenana. They are waited upon by women, and the courts in which they take exercise are surrounded by high walls. When once a girl attracts the notice of one of these high natives, she is doomed for ever to renounce intercourse with her sect; even her nearest relatives are forbid to see her. The unfortunate girl's parents consider she has attained a most brilliant position, and she is sacrificed with feelings of joy. It is said that the Rajah of Cooch Behar has upwards of 1,000 wives. They reside in a fortified town by themselves, and enjoy many privileges which, were they a less body, would be denied them.*

On the death of the husband, the poor widow is left in the most abject state; she is cast down from her former station, and has to undergo the greatest privations. No widow can marry again; it would be thought the deepest disgrace that could befal her; she would be an outcast. As a widow, she is doomed to all sorts of indignity, the name of widow being a reproach. All her fine clothing is taken from her; she is stripped of every ornament, which she never can again wear; her beautiful hair is frequently shaved off, and she then becomes a slave in the house where she formerly was mistress. Thus it is that the sutti becomes a willing sacrifice; for the high-caste and spirited girl cannot brook the shame and reproach which, should she continue to live, would be heaped upon her head. There are instances, however, of young girls becoming widows at such an early age, that the approach of death on the funeral pile is horrible to them; they understand not the degradations to which they will have to submit, and life seems sweeter now that they are released from an old and perhaps decrepid husband. It is a curious fact, that however large the number of the wives in the zenanas of the wealthy, a perfect kindness and

* Since writing the above, I find the Rajah of Cooch Behar died last May (1839). "He was of the Rajahbringshee caste, and a follower of Siva; but the style of his living was very unlike that of a Hindu. He used to marry without any regard to caste; the number of his wives or ranees was no less than 1,200; they reside in a sort of fort, about half a mile in extent. There are many courts of justice presided over by the ranees. The chief of the ranees was held in great respect by the rajah, so much so, that whenever her highness made her appearance in the audience hall, the rajah stood up, and gave her his own seat; but she never returned the compliment. The rajah spent his whole life in the zenana, his attention being entirely engrossed by his wives, and his state affairs were left to the management of his ministers. He died at the age of seventy."

unanimity exists amongst them; there is no jealousy or petty quarrelling. This is thought to arise from the mutual dependence they have one on another for society and amusement. They each have the same governing motive of conduct, namely, to please their lord and master; and as long as he is so, they each receive the benefit of his kindliness and good humour. These wives are all young and beautiful, and naturally kind and gentle, they seek with each other happiness and gaiety. Each wish is gratified; they are magnificently dressed, which is one of the principal objects of life; have every gratification consistent with strict seclusion; splendid apartments, and, in fact, every luxury.

The brahmins are treated with the highest deference by the natives, and their own wives (for in general they have two or three) shrink before their presence, and think it an extraordinary thing that European women are held in such estimation by their husbands. A brahmin once said to me, with astonishment, in a station in the northern division, where but few European ladies had been, "Why, I hear you answer your husbands without making a salaam !” a deferential bend of the head, with the hand uplifted to the forehead. Their women do not converse with each other even in the presence of their husbands, nor with European ladies if he be present, or any other male person.

Their greatest surprise is excited by our wearing so few jewels, being themselves covered with ornaments of every description. The lowest caste and poorest person get brilliant stones, and set them in lead; the richer sort set them in silver. Some have only pieces of glass ornaments, and leaden rings on toes as well as fingers.

The Pariah is the lowest grade of native society; but time has worked strange revolution in the society of the castes. This now persecuted race, the individuals of which the Musɛulman, brahmin, and even native Christian, think it contamination to touch, and scorn to associate with, is, after all, of the most ancient family; he is said to be the descendant of the aborigines of the country, who were driven by the conquest of the Hindus to take refuge in their own hills, from whence they came to be designated Pariah.

ANECDOTES,

TRANSLATED FROM THE PERSIAN.

An Arab, who had lost a camel, cried out, "Whoever brings me my camel, I will give him two camels as a reward." "What means this?" it was asked. "Is a load, which may be carried on the head, more valuable than an assload?" "Your wonder is excusable," said he, "if you have never tasted the pleasure of recovery, and the delight of finding what was lost."

Although the thing lost should be of little value,

Say not that one had better refrain from searching for it.

For of greater worth, in the estimation of the wise,

Is the pleasure of finding, than the thing found.

They asked an Arab, "Why do you Arabs give your children such names as Asad (lion) and Kelb (dog), while you call your slaves and servants Sa'ádut (prosperity) and Mubárak (blessed)?" He replied, "We name oursons so with reference to our enemies; and our slaves, with reference to ourselves."

An Arab was asked whether he knew the stars. "Is there any one," replied he, "who is not familiar with the rafters of his own dwelling?"

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GREAT BRASS GUN AT BIJAPUR.

TO THE EDITOR.

SIR: The following account of the great brass gun at Bijapur, with copies of the inscriptions, might perhaps interest some of your Indian readers, if you consider it worth a place in your Journal not occupied with more important

matter.

I remain, Sir, your obedient servant,

Edinburgh, 11th April 1840. FREDERICK FORBES. This gun, or rather bombard, commonly known by the name of Múl-kimeïdán, no less remarkable for its enormous size than for the care and skill with which it is finished, lies on a bastion forming part of the southwestern wall of the city of Bijapur or Vijayapura, in the Dukhun. This once magnificent seat of the 'Adel Shahi dynasty, though now ruined and almost deserted, contains some of the most beautiful Muhammedan buildings in the East; and the size and elegance of the Jamá Mesjid, and the tomb of Ibrahim 'Adel Shah, as well as the extent of the fortifications, attest its former splendour. The dome of Muhammad 'Adel Shah's tomb, entirely formed of brick, is of disproportionate size compared with the body of the building, and is visible from a great distance; its internal circumference is 389 feet, having a gallery of fourteen feet running round it, and a clear central space between the sides of the gallery of 110 feet. Ibrahim Rauzeh, which is built of black stone of a fine grain and exceeding hardness, contains six tombs, and is 125 feet square; the walls and portico are covered with Arabic inscriptions and ornamental tracery, carved in relief in a style so chaste and elegant as to surpass the most famous monuments of Egypt and Syria.

A very incorrect account of the gun, extracted from Moor's History of the Mahratta War, is given in the Asiatic Journal for September 1818, in which it is said to have been cast by Aurengzib, in the year of the Hejrah 1097; the inscription added by that monarch having been alone noticed, and the original Arabic one overlooked or misunderstood. It was cast, however, at Ahmednagar, in the Dukhun, in the reign of Borhan Nizam Shah the First, A.H. 956, or A.D. 1549, by, or under the superintendence of, the general of artillery, who is called, in Ferishta's history, Chelebi Rumi Khan, but whose name appears on the gun as Muhammad Bin Hasan Rumi, and who was apparently of Turkish extraction; his tomb still exists at Ahmednagar, and near it is the pit or mould in which the piece was cast. Mr. Bird supposes, with great probability, that the Rumi Khan, mentioned in the history of Gujrát, was the same individual who cast the gun at Ahmednagar. In a note, at p. 244, he is said to have been originally called Saghra Aka, and afterwards Khodawund Khan and Rumi Khan; he founded the castle of Surat in A.H. 947, or A.D. 1540. In the disastrous retreat from Kulliani, in A.H. 970, as mentioned by Ferishta (see Briggs, vol. iii. p. 243), Hosaïn Nizam Shah abandoned no fewer than seven hundred pieces of ordnance, at which time the great gun fell into the hands of 'Ali 'Adel Shah, of Bijapur, who transported it to his capital. When Bijapur was taken by Aurengzib, in the reign of Iskender 'Adel Shah, a new inscription, in Persian, was added to commemorate the event.

The inscriptions in relief occupy a considerable portion of the upper sur face of the gun, and are very beautifully executed, particularly the original Arabic one, the letters of which are upwards of a foot in length; the principal compartment of two lines being about three feet wide by two and a half high,