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642. Dupuis, Origine de tous les Cultres, tom. ii. par. 2, p. 181; where the reader will find authorities to prove the antiquity and diffusion of this peculiar doctrine. See too the learned Beausobre, Hist. de Manich. tom. ii. liv. vii. ch. 5, sect. 4. For its existence among the Mexicans, see Clavigero, book vi. sect. 1.
643. Institutes of Menu, ch. xii. 24, 40 to 51.
644. Ib. 54 to 58.
645. Ib. 71, 72.
646. Institutes of Menu, ch. xii. 125.
647. “To this,” he says, “may be added, what must have forced itself on the observation of every thoughtful observer, that, in the absence of the religious principle, no outward terrors, especially those which are invisible and future, not even bodily sufferings, are sufficient to make men virtuous. Painful experience proves, that even in a Christian country, if the religious principle does not exist, the excellence and the rewards of virtue, and the dishonour and misery attending vice, may be held up to men for ever, without making a single convert.” Ward, “View, &c. of the Hindoos,” Introd. p. lxxxiv. Here, however, Mr. Ward ought to have explained what he meant by the “religious principle,” by which different persons mean very different things. This was the more necessary, that, having taken away all efficacy from the doctrine of future rewards and punishments, he strips religion of all power over the lives and actions of men, except in so far as good effects may be expected from the “religious principle,” which, whatever else it may not be, is at any rate, in his estimation, not the expectation of future rewards and punishments.
648. See Laws of Menu, ch. ii. iii. and vi.
649. See the account of this æra, p. 257 of this volume.
650. Institutes of Menu, ch. ii. 173.
651. Ib. ch. ii. 191.
652. “Let him carry water-pots, flowers, cow-dung, fresh earth, and cusa grass, as much as may be useful to his preceptor.” Ibid. 182.
653. “The subsistence of a student by begging is held equal to fasting in religious merit.” Ibid. 218. There are numerous precepts respecting the niceties of begging. Ibid. 48 to 50, and 183 to 190.
654. Institutes of Menu, ch. ii. 109, 112.
655. Ibid. 69.
656. Ibid. 70.
657. When the student is going to read the Veda, he must perform an ablution, as the law ordains, with his face to the north; and at the beginning and end of each lesson, he must clasp both the feet of his preceptor, and read with both his hands closed. “In the presence of his preceptor let him always eat less; and wear a coarser mantle, with worse appendages: let him rise before, and go to rest after his tutor. Let him not answer his teacher's orders, or converse with him, reclining on a bed; nor sitting, nor eating, nor standing, nor with an averted face: But let him both answer and converse, if his preceptor sit, standing up; if he stand, advancing toward him; if he advance, meeting him; if he run, hastening after him; if his face be averted, going round to front him, from left to right; if he be at a little distance, approaching him; if reclined, bending to him; and if he stand ever so far off, running toward him. When his teacher is nigh, let his couch or his bench be always placed low; when his preceptor's eye can observe him, let him not sit carelessly at his ease. Let him never pronounce the mere name of his tutor, even in his absence; by censuring his preceptor, though justly, he will be born an ass. He must not serve his tutor by the intervention of another, while himself stands aloof; nor must he attend him in a passion, nor when a woman is near: from a carriage or raised seat he must descend to salute his heavenly director. Let him not sit with his preceptor to the leeward, or to the windward of him; nor let him say any thing which the venerable man cannot hear.” Institutes of Menu, ch. ii. 70, 71, and 194 to 199, and 201 to 203. Even to the sons and wives of the preceptor must numerous tokens of profound respect be shown, Ibid. 207 to 218. For his general conduct “these following rules,” says Menu, “must a Brahmachari, or student in theology, observe, while he dwells with his preceptor; keeping all his members under control, for the sake of increasing his habitual devotion. Day by day, having bathed and being purified, let him offer fresh water to the gods, the sages, and the manes; let him show respect to the images of the deities, and bring wood for the oblation to fire. Let him abstain from honey, from fleshmeat, from perfumes, from chaplets of flowers, from sweet vegetable juices, from women, from all sweet substances turned acid, and from injury to animated beings; from unguents for his limbs, and from black powder for his eyes, from wearing sandals and carrying an umbrella, from sensual desire, from wrath, from covetousness, from dancing, and from vocal and instrumental music; from gaming, from disputes, from detraction, and from falsehood, from embracing or wantonly looking at women, and from disservice to other men. Let him sleep constantly alone.” Next are forbidden several acts of sensual impurity which are too gross to be described; and the holy text thus again proceeds; “Let him carry water-pots, flowers, cow-dung, fresh earth and cusa grass, as much as may be useful to his preceptor. Having brought logs of wood from a distance, let him place them in the open air; and with them let him make an oblation to fire, without remissness, both evening and morning. Let the scholar, when commanded by his preceptor, and even when he has received no command, always exert himself in reading. Let not the sun ever rise or set while he lies asleep in the village.” Institutes of Menu, ch. ii. 175 to 183, 186, 191, 219.
658. Institutes of Menu, ch. iii. 1.
659. Ibid. ii. 243, 244.
660. Ib. 247, 248. The following modes of living are pointed out to the Brahmen; 1. lawful gleaning and gathering; 2. what is given unasked; 3. what is asked as alms; 4. tillage; 5. traffic and money lending: even by these two last, when distressed, he may live; but service for hire is named dog-living, which he must always avoid, iv. 4, 5, 6. His hair, nails, and beard being clipped; his passions subdued; his mantle white; his body pure; let him diligently occupy himself in reading the Veda. Let him carry a staff of Venu, an ewer with water in it, an handful of cusa grass, or a copy of the Veda: with a pair of bright golden rings in his ears. He must not gaze on the sun, whether rising or setting, or eclipsed, or reflected in water, or advanced to the middle of the sky. Over a string to which a calf is tied, let him not step; nor let him run while it rains; nor let him look on his own image in water: this is a settled rule. By a mound of earth, by a cow, by an idol, by a Brahmen, by a pot of clarified butter or of honey, by a place where four ways meet, and by large trees well known in the district, let him pass with his right hand toward them, 35, 36, 37, 38, 39.
Let him neither eat with his wife, nor look at her eating, nor sneezing, or yawning, or sitting carelessly at her ease, 43.
Some precepts are ludicrous, “Let him not eat his food, wearing only a single cloth, nor let him bathe quite naked; nor let him eject urine or feces in the highway, nor on ashes, nor where kinc are grazing, nor on tilled ground, nor in water, nor on wood raised for burning, nor, unless he be in great need, on a mountain, nor on the ruins of a temple, nor at any time on a nest of white ants, nor in ditches with living creatures in them, nor walking, nor standing, nor on the bank of a river, nor on the summit of a mountain: nor let him ever eject them, looking at things moved by the wind, or at fire, or at a priest, or at the sun, or at water, or at cattle: But let him void his excrements, having covered the earth with wood, pot-herbs, dry leaves and grass, or the like, carefully suppressing his utterance, wrapping up his breast and his head: By day let him void them with his face to the north; by night, with his face to the south; at sunrise and sunset, in the same manner as by day; In the shade or darkness, whether by day or by night, let a Brahmen ease nature with his face turned as he pleases; and in places where he fears injury to life from wild beasts or from reptiles,” 45 to 51.
“Let not a man, desirous to enjoy long life, stand upon hair, nor upon ashes, bones, or potsherds, nor upon seeds of cotton, nor upon husks of grain,” 78.
An infinite number of things relative to food are to be attended to, 207 to 225.
661. A man is nevertheless forbidden to marry before his elder brother. Ibid. 172. But if among several brothers of the whole blood, one have a son born, Menu pronounces them all fathers of a male child, by means of that son. Ibid. 182. There is a singular importance attached to the having of a son: “By a son a man obtains victory over all people; by a son's son he enjoys immortality; and afterwards by a son of that grandson he reaches the solar abode.” Ibid. 137. Kinsmen, as among the Jews, were allowed to raise up seed to one another. Not only was a widow, left without children, permitted to conceive by a kinsman of her husband; but even before his death, if he was supposed to be attacked by an incurable disease. Ibid. ix. 59, 162, 164. A daughter, too, when a man had no sons, might be appointed for the same purpose. Ibid. 127. In Egypt, in the same manner, a widow left without children cohabited with the brother of the deceased. Recherches Philosoph, sur les Egyptiens et les Chinois, i. 70.
662. Institutes of Menu, ch. iii. 27 to 34. The crimes implied in the last two cases must have been frequent to make them be distinguished formally in books of sacred law as two species of marriage.
663. Ibid. 12, 13.
664. Institutes of Menu, ch. iii. 6 to 10.
665. This important subject is amply and philosophically illustrated by Professor Millar, in his Inquiry into the Distinction of Ranks, ch. i.
666. Histoire Generale des Voyages, tom. v. liv. x. ch. iii.
667. Ibid. tom. vi. liv. xiii. ch. iii. sect. 2, and tom. iv. liv. vii. ch. xiii. sect. 1.
668. See Inquiry into the Distinction of Ranks, ch. i. sect. 1. They were admitted to inheritance among the Jews plainly as a novelty; and an institution unknown to their neighbours. Numbers, ch. xxvii.
669. See the authorities quoted by Millar, Distinction of Ranks, ch. i. sect. 1; and Goguet, Origin of Laws, i. 25, 26.
670. Institutes of Menu, ch. ix. 2.
671. Ibid. 3, 6.
672. Ibid. v. 147, 148.
673. Institutes of Menu, ch. v. 154, 155.
674. Ibid. ix. 78.
675. Ibid. 46.
676. Ibid. ch. viii. 299, 300. Beating their wives is a common discipline. See Buchanan's Journey, i. 247, 249.
677. Institutes of Menu, ix. 16, 17.
678. Wilkins’ Hotopadesa, p. 54.
679. Ibid. p. 78. In Halhed's Code of Gentoo Laws, the character of women is depicted in terms which, were they not strong evidence to an important point, delicacy would forbid to be transcribed: “A woman,” says the law, “is never no more than fire is satisfied with burning fuel, or the main ocean with receiving the rivers, or the empire of death with the dying of men and animals: in these cases therefore a woman is not to be relied on.” (Gentoo Code; ch. xx.) “Women have six qualities; the first an inordinate desire for jewels and fine furniture, handsome clothes, and nice victuals; the second, immoderate lust; the third, violent anger; the fourth, deep resentment; the fifth, another person's good appears evil in their eyes; the sixth, they commit bad actions.” (Ibid.) Six faults are likewise ascribed to women, in the Institutes of Menu, but they are differently stated; “Drinking spirituous liquors, associating with evil persons, absence from her husband, rambling abroad, unseasonable sleep, and dwelling in the house of another, are six faults which bring infamy on a married woman. Such women examine not beauty, nor pay attention to age; whether their lover be handsome or ugly, they think it enough that he is a man, and pursue their pleasures. Through their passion for men, their mutable temper, their want of settled affection, and their perverse nature (let them be guarded in this world ever so well,) they soon become alienated from their husbands.” Institutes of Menu, ch. ix. 13, 14, 15.
680. See Institutes of Menu, quoted in note 1, p. 386.
681. Institutes of Menu, ch. ix. 18, 19.
682. Halhed's Gentoo code, ch. iii. sect. 8.
683. See ch. iv. p. 214; Menu, ch. iv. 43.
684. The Hindu women, says Mr. Forster, (Travels, i. 59,) are debarred the use of letters. The Hindus hold the invariable language, that acquired accomplishments are not necessary to the domestic classes of the female sex.
685. “The husband and wife never eat together; for the Indians consider it as indecent, and contrary to that respect which is due to the former.” Bartolomeo's Travels, book i. ch. 7. Sonnerat says, “The women are ugly, slovenly, and disgusting. The husband does not permit them to eat with him. They are honourable slaves, for whom some regard is entertained.” Voy. liv. iii. ch. i. “So indelicate are the men with respect to the women,” says Mr. Motte, speaking of the province of Sumbhulpoor, “that I have been introduced and obliged to show respect to a man of consequence in the morning, whose wife has in the afternoon brought a load of wood of her own cutting, as much as she could stagger under, and sold it me for a penny.” Motte's Journey to Orissa, Asiatic Annual Register, i. 76. In another part of the same Journey, p. 67, Mr. Motte says, “I was first struck with the sight of women ploughing, while their female children drove the oxen; but this is the practice through the whole mountainous country, while the men, strolling through the forests with a spear and hatchet, plunder every thing they can master. This abuse of the fair sex is characteristic of a barbarous people.”
The Hindus are quite accustomed to beat their wives. Buchanan, Travels in Mysore, &c. i. 247, 249. Women in Karnata carry out the dung to the fields, in baskets on their heads. Ibid. 135, 42. The Abbé Dubois describes the following, as the common, the standard condition of conjugal life: “the young wife, beaten by her husband, and harassed by her mother-in-law, who treats her as a slave, finding no remedy for ill usage but in flying to her father's house—recalled by fair promises of kinder treatment—the word broken—recourse had to the same remedy—but at last the children which she brings into the world, and other circumstances, compelling her to do her best, by remaining in her husband's house, with the show of being contented with her lot. . . . . The object for which a Hindu marries is not to gain a companion to aid him in enduring the evils of life, but a slave to bear children, and be subservient to his rule.” Description, &c. of the People of India, p. 145.
686. Halhed's Gentoo code, ch. xx.
687. See above, p. 386. Even after the death of her husband, if she did not sacrifice herself to his manes, she was held inviolably bound to his memory; and, besides other penances and mortifications of the severest kind, was expressly forbidden to accept of a second husband. Institutes of Menu, ch. v. 157, 158, 162, 163. The same mark of bondage and inferiority was imposed on the Athenian women during the barbarous times of Greece. Goguet, Origin of Laws, ii. 59. Mr. Richardson, who is one of the most nervous in assertion, and the most feeble in proof, of all oriental enthusiasts, maintains that the women enjoyed high consideration among the Arabians and Persians, nay among the very Tartars; so generally was civilization diffused in Asia. In proof, he tells us that the Arabian women “had a right by the laws to the enjoyment of independent property, by inheritance, by gift, by marriage settlement, or by any other mode of acquisition.” The evidence he adduces of these rights is three Arabian words; which signify a marriage portion, paraphernalia in the disposal of the wife, a marriage settlement. (See Richardson's Dissertations on the Languages, Literature, and Manners of Eastern Nations, pp. 198, 331, 479.) But surely a language may possess three words, of the signification which he assigns, and yet the women of the people who use it be in a state of melancholy degradation. In the times of Homer, though a wife was actually purchased from her father, still the father gave with her a dower. Iliad. lib. ix. ver. 147, 148. If the Tartars carry their women with them in their wars, and even consult them, “the north American tribes,” says Mr. Millar, “are often accustomed to admit their women into their public councils, and even to allow them the privilege of being first called to give their opinion upon every subject of deliberation. . . . . Yet,” as he adds immediately after, “there is no country in the world where the female sex are in general more neglected and despised.” See Distinction of Ranks, ch. i sect. 2. From insulated expressions, or facts, no general conclusion can safely be drawn.
688. Wilkins’ Hetopadesa, p. 248.
689. Institutes of Menu, ch. iii. 55, 57.
690. Ib. 59.
691. “Let no father who knows the law receive a gratuity, however small, for giving his daughter in marriage; since the man who through avarice takes a gratuity for that purpose, is a seller of his offspring.” Institutes of Menu, ch. iii. 51.
692. Ibid. 53.
693. Ibid. ch. ix. 93.
694. Ibid. viii. 204. Our travellers find direct and avowed purchase still in practice in many parts of India. See Buchanan's Journey through Mysore, &c. i. 247, 249. “To marry, or to buy a wife, are synonymous terms in this country. Almost every parent makes his daughter an article of traffic. This practice of purchasing the young women whom they are to marry, is the inexhaustible source of disputes and litigation, particularly amongst the poorer people. These, after the marriage is solemnized, not finding it convenient to pay the stipulated sum, the father-in-law commences an action,” &c. Description, &c. of the Hindus, by the Abbé Dubois, p. 137. “Apud plerasque tamen gentes dotem maritus uxori, non uxor marito offerebat. Ista sane consuetudo viguit inter Germanos, teste Tacito (de Mor. Germ. cap. 18)—Assyrios, teste Æliano, (Hist. Var. iv. 1)—Babylomos, teste Herodot. (i. 196)—et Armenios, ceu patet ex Nou. xxi. Heineccii Antiquit. Roman. lib. ii. tit. viii. sect. 2.
695. Institutes of Menu, ch. v. 152. The commentator Culiuca, after the words first gift, by his usual plan, of trying to graft the ideas of a recent period, improved a little by external intercourse, upon the original text, has foisted in the words, or troth plighted, as if that was a gift, or, as if, had that been meant, the legislator would not have rather said troth plighted, than first gift. See what I have observed on the interpolating practices of Culluca, Note A. at the end of the volume, p. 429.
696. Ibid. ch. ix. 88, 90, 93.
697. Mr. Forster declares himself to have been at one time of opinion, that the Hindoos had secluded their women from the public view that they might not be exposed to the intemperance of the Mahometan conquerors; but after perceiving, says he, the usage adopted among the sequestered mountaineers, and also among the various independent Mahrattah states, I am induced to think that the exclusion of women from society prevailed in India before the period of the Afgan, or Tartar invasions. Forster's Travels, i. 310.
698. See a translation of part of the Bhagavat by Mr. Halhed, in Maurice's Hist. of Hindostan, ii. 438.
699. See Sacontala in Sir William Jones's Works, vi. The rajah of Beejanuggur's harem was kept so close, that not even the nearest relations of the women received in it were ever again permitted to see them. Ferishta's Deccan, by Scott, i. 83. Nor is this mentioned as any thing unusual.
700. Institutes of Menu, ch. viii. 374 to 385.
701. Such is the account which Dr. Buchanan received from a number of the most respectable Nairs themselves, whom he assembled for the purpose of inquiring into their manners. See his Journey through Mysore, &c. ii. 411, 412. It was a practice, the continuance of which was highly convenient for the Brahmens, whose power among the inhabitants of that coast was peculiarly great. Ibid. 425. See also Mr. Thackeray's Report, Fifth Report of the Committee on India Affairs, 1810, p. 802.
702. The reader will find some observations, but evidently incorrect, taken from an Arabian author, by Mr. Duncan, Asiat. Research. v. 12, 13, 14. Dr. Buchanan too makes some remarks, on the modes of the Brahmens. Journey, ut supra, ii. 425; and mentions certain diversities between the manners of the Nairs themselves in the south, and in the north of Malabar, Ibid. 513. See too Bartolomeo's Travels, book ii. ch. ii. and Anquetil Duperron, Zendavesta, Discours Preliminaire, p. cxcvi. Vestiges of the same order of affairs are very widely diffused. Cecrops first instituted marriage among the Greeks; Menes among the Egyptians. Among the Lycians, and even among the ancient inhabitants of Attica, children took their names from their mother, and not from their father. The domestic community of women among the Celtic inhabitants of Britain was a diversity, to which something very similar is said to exist among some of the castes on the coast of Malabar. “There is in the province of Madura,” says the Abbé Dubois, p. 3, “a cast called the Totiyars, in which, brothers, uncles, and nephews, and other kindred, when married, enjoy the wives in common.” Indications of the same state are preserved by the Roman lawyers. In the island of Formosa, where the women contract a marriage for any stipulated period, the husband, during the time of the contract, passes into the family of the wife; a custom, likewise, found among the people called Moxos in Peru. In the Ladrone islands the wife is mistress of the family, turns off the husband when she chooses, and retains the children and property. In the ancient Median empire we are told that the women had several husbands; and the same is the case in some cantons of the Iroquois in North America. See the authorities quoted by Millar, Distinction of Ranks, ch. i. sect. 2. where this part of the subject is illustrated with the usual sagacity of that eminent author. See too Goguet's Origin of Laws, book i. ch. i. art. 1. We are told by Herodotus, that the Massagetæ had their women in common; and a man, when he desired to be private, hung up his quiver at the door of the waggon or travelling tent. Herodot. i. 216. A people in Africa, whom he calls Nasamones, were in like manner without the rite of marriage, and a staff stuck in the ground before the tent was the signal of retirement. Ibid. iv. 172. The reader will probably not be surprised to hear, that the tradition of the casual intercourse of the sexes was preserved among the Indians of Peru. “In short,” (says Garcilasso de la Vega, Royal Commentaries, book i. ch. vii.) “they were altogether savage,” (meaning the inhabitants in their ancient state) “making use of their women as they accidentally met, understanding no property or single enjoyment of them.”—A woman, not married to an individual, but common to all the brothers of a family, is described as the custom of Tibet. See Turner's Embassy.
703. Dr. Henry, in his chapter on the manners of the Anglo-Saxons, says, “It would be easy to produce many examples of rudeness and indelicacy, that were established by law, and practised, even in courts of justice, (if they were not unbecoming the purity which history ought to preserve) which would hardly be believed in the present age.” Henry's Hist. of Great Britain, iv. 344. He then quotes the following specimen in a note: Si mulier stuprata lege cum viro agere velit, et si vir factum pernegaverit, mulier, membro virili sinistrâ prehenso, et dextrâ reliquils sanctorum impositâ, juret super illas, quod is, per vim, se isto membro vitiaverit. Leges Wallicæ, p. 85.
704. Naked fakeers travel in pilgrimage about the country, and swarm around the principal temples. It is customary for the women to kiss, and as it were to adore, their secret, or rather public parts.
705. See the whole Section in Halhed's Gentoo Code, De digito in pudendum muliebre inserendo, or the various passages de concubitu virili, vel etiam concubitu bestiah.
706. Wilkins’ Hetopadesa, note 82.
707. A Tour to Sheerez, by Edward Scott Waring, Esq. p. 62. He further says; “The same may be observed of the inhabitants of India, nor will the plea, that the false delicacy of refinement, which disqualifies us from judging of the language of nature, exempt them from censure. If the nakedness of a prostitute be more disgusting than that of an Indian, it must be allowed that their language is infinitely chaster and more refined. There are certain images which must always create disgust and aversion; and although they are familiar in the East, it is by no means evident that they are the images of nature. There may be a refinement on grossness of vice as well as an excess of delicacy, and it does not follow that the one is natural, and the other unnatural. Ibid. See the Missionaries, Ward and Dubois, passim.
708. Dr. Forster, in a note to Father Paulini's (Bartolomeo) Travels, remarks a great similarity, in many respects, between the manners of the Hindus and those of the Otaheitans.
709. Ferguson's Essay on Civil Society, part ii. sect. 2. “The Russians” (says Mr. Forster, Travels, ii. 296) “observe to their superiors an extreme submission, and their deportment is blended with a suavity of address and language, which is not warranted by their appearance, or the opinions generally formed of them.” The common people in Russia, says Lord Macartney (Account of Russia by Lord Macartney, in Barrow's Life of that Lord, ii. 30) “are handsome in their persons, easy and unaffected in their behaviour; and though free and manly in their carriage, are obedient and submissive to their superiors, and of a civility and politeness to their equals, which is scarcely to be paralleled.” The following passage is from a work entitled “Travels into the Crimea, [and] a History of the Embassy from St. Petersburgh to Constantinople in 1793, by a Secretary of the Russian Embassy.” “In the course of my rambles I have had frequent occasions of experiencing the politeness of the Turks, which proves to me that this nation is extremely well-disposed and inclined to oblige, and that the climate alone is the cause of the idleness and indifference with which they are reproached. The Turk, when offended, or provoked to jealousy, becomes terrible, and nothing but the blood of his adversary can calm the passion which transports him. During my excursions in the environs of Constantinople I was frequently a witness of the obliging and hospitable propensities of this people. The first Turk 1 applied to when I wanted directions in regard to the road I was to take, always offered himself as a guide, and with the same readiness presented to me a part of his food or refreshment.” “The more the Turks are known, the more they are beloved for their cordiality, their frankness, and their excessive kindness to strangers. I am not afraid to assert, that, in many respects, they may serve as models to my countrymen.” Pp. 201, 237.
710. It would be easy to produce many testimonies to the propensity of the natives to adulation. Bernier, who speaks of it in the strongest terms, gives us the following amusing instance: “Un Pendet Brahmen que j'avois fait mettre an service de mon Agah, se voulut meler, en entrant, de faire son panegyrique; et, apres l'avoir comparé aux plus grands conquerans qui furent jamais, et lui avoir dit cent grossieres et impertinentes flatteries, concluoit enfin serieusement par celle-cy: Lorsque vous mettez le pied dans l’estrier, Seigneur, et que vous marchez à cheval avec votre cavalerie, la terre tremble sous vos pas, les huit elephans qui la supportent sur leurs tetes ne poavant soutenir ce grand effort. Je ne pus me tenir de rire la dessus, et je tachois de dire serieusement à mon Agah, qui ne pouvoit aussi s’en tenir, qu’il seroit done fort a-propos qu’il ne montat a cheval que fort rarement pour empescher les tremblemens de terre qui causent souvent de si grands malheurs; Aussi est-ce pour cela meme, me repondit-il sans hesiter, que je m’en fais ordinairement porter en paleky.” Bernier, Suite des Memoires sur l’Empire de Grand Mogol, i. 12.
711. For a strong testimony to the extent to which dissimulation pervades the Hindu character, see Orme, on the Government and People of Hindustan, p. 428. “L’Indien qui vit sous ce gouvernment en suit les impressions. Obligé de ramper il devient fourbe.” Anquetil Duperron, Voy. aux Indes Orien. Zendav. i. ccclxii.
712. Sir Wm. Jones's Charge to the Grand Jury at Calcutta, June 10, 1787.
713. Id. June 10, 1785.
714. Id. 1787.—“La facilité que le peuple de l’Orient ont à mentir,” is given by P. Paulini, as the cause of the trial by ordeal, so common in Hindustan. Voyage aux Indes Orient. par le P. Paulini, (the French edition of Bartolomeo) ii. 103. Mr. Orme says, “The Gentoos are infamous for the want of generosity and gratitude in all the commerces of friendship; they are a tricking, deceitful people, in all their dealings.” (On the Government and People of Hindustan, p. 434.)
Dr. Buchanan ridicules the expression of Sir William Jones, when he talks of the simple Pandits: a race whose chief characteristic is deceit and cunning. (As. Res. vi. 185.)
“‘What is a Brahman,’ I was one day asked, in a jocular way, by one of that cast with whom I was intimately acquainted: ‘He is an ant's nest of lies and impostures.’ It is not possible to describe them better in so few words. All Hindus are expert in disguising the truth; but there is nothing in which the cast of Brahmans so much surpasses them all as in the art of lying. It has taken so deep a root among them, that so far from blushing when detected in it, many of them make it their boast.” Dubois, p. 177. On their propensity to adulation, see the same author, p. 178. On the fraud and perjury of the Hindus, consult Ward, ut supra, Introd. lix. and xciii.
715. Buchanan's Journey through Mysore, &c. i. 167.
716. Indian Recreations, ii. 329.
717. Stavorinus’ Voyage, 1768 to 1771; Wilcock's Translation, London, 1798, p. 153. Dr. Tennant explains more fully, that only species of assistance which, according to Stavorinus, a Hindu receives even from his relations. “When a sick person's life is despaired of, he is carried by his relations to the bank of the river; and there, exposed to the storm, or the intense heat of the sun, he is permitted, or rather forced, to resign his breath. His mouth, nose, and ears, are closely stopped with the mud of the river; large vessels of water are kept pouring upon him; and it is amidst the agonies of disease, and the convulsive struggles of suffocation, that the miserable Hindoo bids adieu to his relations, and to his present existence.” (Indian Recreations, i. 108.) Describing the apathy with which, during a famine, the Hindus beheld one another perishing of hunger, Stavorinus says, “In the town of Chinsuiah itself, a poor sick Bengalese, who had laid himself down in the street, without any assistance being offered to him by any body, was attacked in the night by the jackals, and though he had strength enough to cry out for help, no one would leave his own abode to deliver the poor wretch, who was found in the morning half-devoured and dead.” Stavorinus, ut supra, p. 153. It is highly worthy of attention, that the same inhumanity, hard-heartedness, and the greatest insensibility to the feelings of others, is described, as the character of the Chinese. (See Barrow's China, p. 164.)
718. Le Couteur's Letters from India, London, 1790, p. 320. When the exactions of government press hard, Dr. Tennant says, “the ryuts, (husbandmen) driven to despair, are forced to take up robbery for a subsistence; and when once accustomed to this wandering and irregular life it becomes ever after impossible to reclaim them to industry, or to any sense of moral duty. We had yesterday a melancholy example of the daring profligacy of which they are capable: An officer who rode out only a mile beyond the piquets, was attacked by a party of five horsemen; in the midst of a friendly conversation, one stabbed him in the breast with a spear, which brought him to the ground; then the others robbed him of his watch, his horse, and every article of his clothing. In this naked state he arrived at the piquet, covered with blood; and had he not been able to walk thus far, he must have fared worse than the man who, ‘between Jerusalem and Jericho fell among thieves,’ since here there is no one ‘good samaritan’ to pity the unfortunate.” (Indian Recreations. ii. 375.)
Buchanan, ut supra, i. 53; ii. 201, 202; iii. 300. Destitute persons, or persons in a famine, become the property of those who feed them. (Tennant's Ind. Recr. i. 131.)
719. See a celebrated passage of the Mahabarat, translated by Mr. Halhed, in Maurice's Indian Hist. ii. 468.
720. Wilkins’ Hetopadesa, p. 131.
721. Gentoo Code, ch. xxi. sect. 10.
722. Grant on the Hindus, p. 54. Printed by order of the House of Commons, 1812.
723. Gentoo Code, ch. xxi. sect 10. A very intelligent servant of the East India Company, speaking of the Hindus in a situation where they had hardly ever been exposed to the influence of strangers, Sumbhulpoor, says, “The men are low in stature, but well-made, lazy, treacherous, and cruel. But to these ill qualities of the tiger, the Almighty has also, in his mercy, added the cowardice of that animal; for had they an insensibility of danger, equal to their inclination for mischeif, the rest of mankind would unite to hunt them down.” (Motte's Journey to Orissa, Asiat. An. Reg. i. 76.) “Pestilence or beasts of prey,” says Dr. Buchanan, “are gentle in comparison with Hindu robbers, who, in order to discover concealed property, put to the torture all those who fall into their hands.” (Travels through Mysore, &c. iii. 206.)
724. Remarquez que les tems les plus superstitieux ont toujours été ceux des plus horribles crimes. (Voltaire, Diction. Philos. Article Superstition.)
725. La lacheté accompagne ordinairement la mollesse. Aussi l’Indien est-il foible et timide. (Anquetil Duperron Voyage aux Indes Orien. Zendav. p. cxvii.) This timidity admits of degrees. It is in its greatest perfection in Bengal. In the upper provinces, both the corporeal and the mental frame are more hardy. Those of the race who are habituated to the dangers of war acquire, of course, more or less of insensibility to them. Still the feature is not only real, but prominent.
726. Orme, on the Government and People of Indostan, p. 443.—In the committee of the House of Commons, 1781, on the petition of John Touchet, &c., Charles W. Boughton Rouse, Esqr. testified that “there cannot be a race of men upon earth more litigious and clamorous than the inhabitants of Dacca.” Mr. Park takes notice of the passion of the negroes in Africa for law suits, and adds: “If I may judge from their harangues which I frequently attended, I believe that in the forensic qualifications of procrastination and cavil, and the arts of confounding and perplexing a cause, they are not always surpassed by the ahlest pleaders in Europe.” Park's Travels in Africa, p. 20. Dr. Robertson was sadly mistaken, when he considered the litigious subtlety of the Hindus as a sign of high civilization. See Robertson's Historic. Disq. concerning India, p. 217. Travellers have remarked that no where is this subtlety carried higher than among the wildest of the Irish.
727. Tenanut's Indian Recreations, i. 123. The following character drawn by a missionary, a man who knew them well, unites most of the particulars which I have hitherto described of the character of this remarkable people. Les Indous sont agiles, adroits, d'un caractere doux, d'un esprit penetrant; ils aiment les phrases et les locutions pittoresques; ils parlent avec elegance, font de longs discours, se decident, dans leurs affaires, avec une lenteur extrême, examinent attentivement, et conçoivent avec facilité; ils sont modestes dans leurs discourse, inconstans dans leurs paroles, faciles a promettre et difficiles à tenir leurs promesses, importuns dans leurs demandes, et ingrats après qu’ils les out obtenu; humble et soumis quand ils craignent, orgueilleux et hautains quand ils sont les plus forts; paisibles et dissimulés quand ils ne peuvent se venger, implacables et vindicatifs des que l’occasion s’en presente. J'ai vu beaucoup de familles se ruiner par des procés devant les tribunaux, seulement par esprit de vengeance.” (Voyage aux Indes Orientales, par le P. Paulini, i. 293.) “Their utmost feuds,” says Fryer, “are determined by the dint of the tongue; to scold lustily, and to pull one another's puckeries or turbats off, being proverbially termed a banyan fight. Nevertheless they are implacable till a secret and sure revenge fall upon their adversary, either by maliciously plotting against their life, by clancular dealings; or estate, by unlawful and unjust extortions.” (Fryer's Travels, let. iii. ch. iii.)
728. Orme, on the Effeminacy of the Inhabitants of Indostan, p. 461 to 465. Stavorinus’ Voyages, p. 407. There is however considerable variety, as in the stature, so in the strength of the Hindus; and the one, as might be expected, follows the other. The following is a striking and important fact: “In Indostan, the common people of all sorts are a diminutive race, in comparison with those of higher casts and better fortunes; and yield still more to them in all the advantages of physiognomy. There is not a handsomer race in the universe, than the Banians of Guzerat: the Haramcores whose business is to remove all kinds of filth; and the buryers and burners of dead bodies are as remarkably ugly.” Orme, ut supra, p. 463. There cannot be a more convincing proof, that a state of extreme oppression, even of stunted subsistence, has at all times been the wretched lot of the labouring classes in Hindustan.
729. Orme, on the Government and People of Indostan, p. 470. Forster's Travels, i. 40. The demand of the American tribes for food was very like that of the Hindus, in point of quantity. Roberson's Hist. of America, ii. 63. The contrivances of the American Indians for food were far more ingenious; and productive of more variety, than those of the Hindus, Ibid. p. 118. It would appear from Sacontala, that anciently much scruple was not used in eating flesh. Madhavya, complaining of the hardships he sustained in the hunting party of the king, says, “Are we hungry? We must greedily devour lean venison, and that commonly roasted to a stick.”
730. Orme, on the Effeminacy of the Inhab. of Indostan, ubi supra.
731. Tennant's Indian Recreations, i. 15, 55, 102, 215. Forster's Travels, i. 193. “L’Indien est naturellement doux, mais d'une douceur de nonchalance et de paresse.” Anq. Duperron, Zendavesta, Disc. Prelim. p. cxvii.
732. The Birmans, robust and active, present a striking contrast with the feeble indolence of the Hindus. Vide Syme's Embassy to Ava. “Having witnessed,” says Mr. Forster, “the robust activity of the people of this country (Northern Persia) and Afghanistan, I am induced to think, that the human body may sustain the most laborious services, without the aid of animal food. The Afghan, whose sole aliment is bread, curdled milk and water, inhabiting a climate which often produces in one day, extreme heat and cold, shall undergo as much fatigue, and exert as much strength, as the porter of London, who copiously feeds on fleshmeat, and ale; nor is he subject to the like acute and obstinate disorders. It is a well known fact, that the Arabs of the shore of the Red Sea, who live, with little exception, on dates and lemons, carry burthens of such an extraordinary weight, that its specific mention to an European ear would seem romance.” Forster's Travels, ii. 142, 143.
733. There is a curious passage, quoted by Volney, (Travels in Syria, ch. xl.) from Hippocrates, in his Treatise de Aere, Locis, et Aquis. “As to the effeminacy and indolence of the Asiatics, says the ancient, if they are less warlike and more gentle in their manners than the Europeans, no doubt the nature of their climate, more temperate than ours, contributes greatly to this difference. But we must not forget their governments which are all despotic, and subject every thing to the arbitrary will of their kings. Men who are not permitted the enjoyment of their natural rights, but whose passions are perpetually under the guidance of their masters, will never be found courageous in battle. To them the risks and advantages of war are by no means equal. But let them combat in their own cause, and reap the reward of their victory, or feel the shame of their defeat, they will no longer be deficient in courage.” Volney remarks that the sluggishness and apathy visible among the Hindus, negroes, &c, is approached, if not equalled, by what is witnessed in Russia, Poland, Hungary, &c. Ibid. “The lower classes of people in India, says Dr. Buchanan, are like children; and except in the more considerable places, where they meet with uncommon encouragement to industry from Europeans, are generally in such a state of apathy, that without the orders of Government, they will hardly do any thing.” Buchanan's Journey through Mysore, &c. i. 270. “If we contemplate a savage nation in any part of the globe, a supine indolence and a carelessness of futurity, will be found to constitute their general character.” Gibbon, i. 356.
734. Tennant's Indian Recreations, i. 367.
735. Gentoo Code, chap. i. sect. 1. “So relaxed are the principles even of the richer natives, that actions have been brought by an opulent Hindu for money advanced solely to support a common gaming-house, in the profits of which he had a considerable share; and the transaction was avowed by him with as much confidence, as if it had been perfectly justifiable by our laws and his own.” Charge to the Grand Jury of Calcutta, Dec. 4, 1788. Gaming is remarked as a strong characteristic of the Chinese. See Barrow's Life of Lord Macartney, ii. 415. Travels in China, p. 157. It is a remarkable passion among the Malays. See Marsden's Sumatra.
736. Turner's Hist. of the Anglo Saxons, book viii. ch. vii.
737. See Barrow, and other travellers. Bell's Travels, ii. 30.
738. Clavigero, Hist. of Mexico, book vii. sect. 46.
739. Gentoo Code, p. 118.
740. Tennant's Indian Recreations, i. 367.
741. Story-telling is a common amusement among the negroes of Africa. “These stories,” says Mr. Parke, bear some resemblance to those in the Arabian Nights’ Entertainments; but, in general, are of a more ludicrous cast.” Park's Travels in Africa, p. 31.
742. Tennant's Indian Recreations, i. 367, and other travellers. Hunting, which delights other men chiefly in their ignorant and uncivilized state, seems to delight kings in all states.
743. Dr. Buchanan, who bears strong testimony to the prevalence of this disposition among the Hindus, says, the Nairs are a sort of an exception. He ascribes this peculiarity to the peculiar form given among them to the association of the sexes. Journey through Mysore, &c. ii. 411.
744. The following acute observation of Helvetius goes far to account for it. “Ce que j’observe, c’est qu’il est des pays ou le desir d’immenses richesses devient raisonnable. Ce sont ceux ou les taxes sont arbitraires, et par consequent les possessions incertaines, ou les renversemens de fortune sont frequens; ou, comme en Orient, le prince peut impunément s’emparer des proprietés de ses sujets.—Dans ce pays, si l’on desire les tresors de Ambouleasant, c’est que toujours exposé à les perdre, on espere au moms tirer des debris d'une grande fortune de quoi subsister soi et sa famille. Partout ou la loi sans force ne peut proteger le foible contre le puissant, on puet regarder l’opulence comme un moyen de se soustraire aux injustices, aux vexations du fort, au mepris enfin, compagnon de la foiblesse. On desire donc une grande fortune comme une protectrice et un bouclier contre les oppresseurs.” De l’Homme, sect. viii. chap. v.
745. Orme, on the Government and People of Indostan, p. 431.—“L’Indien qui vit sous ce gouvernement en suit les impressions. Obligé de ramper, il devient fourbe. ∗ ∗ ∗ Il se permet l'usure et la fraude dans le commerce.” Anquet Duperron, Zendavesta, Disc. Prelim. p. cxvii.—“The chief pleasure of the Gentiles or Banyans is to cheat one another, conceiving therein the highest felicity.” Frayer's Travels, let. iii. chap. iii.
746. Wilkins’ Hetopadesa, p. 63. The last of these maxims is not less expressive of that want of generosity, which is so strong a feature of the Hindu character. In the ethics, however, of the Hindus, as well as their jurisprudence and theology, contradiction is endless. In the same page with the foregoing is the following maxim; He who, in opposition to his own happiness, delighteth in the accumulation of riches, carrieth burthens for others, and is the vehicle of trouble.” Ibid.
747. Tennant's Indian Recreations, ii. 232. Lord's Banyan Religion, chap. xxii. The same or a similar mode of transacting bargains is followed in Persia. Chardin, Voyage en Perse, iii. 122. “The merchants, besides being frequently very dexterous in the addition and subtraction of large sums by memory, have a singular method of numeration, by putting their hands into each other's sleeve, and there, touching one another with this or that finger, or with such a particular joint of it, will transact affairs of the greatest value, without speaking to one another, or letting the standers by into the secret.” Shaw's Travels in Barbary, p. 267.
748. Sonnerat, Voyages, liv. iii. chap. 1.
749. Sonnerat, Ibid.; Fryer's Travels, let. iv. chap. 6.
750. P. Paulini, Voy. Indes Orient. liv. i. ch. 7. Fryer, who represents the houses of the Moors, or Musselmen, at Surat, as not deficient even in a sort of magnificence, says, humourously, that “the Banyans” (Hindu merchants, often extremely rich) “for the most part live in humble cells or sheds, crowding three or four families together into an hovel, with goats, cows, and calves, all chamber fellows, that they are almost poisoned with vermin and nastiness; so stupid, that, notwithstanding chints, fleas, and musketoes, torment them every minute, dare not presume to scratch when it itches, lest some relation should be un-tenanted from its miserable abode.” Fryer's Travels, let. iii. chap. i.
751. Forester's Travels, i. 32. Of Lucknow too, he remarks, the streets are narrow, aneven, and almost choaked up with every species of filth. Ibid. p. 82. Speaking of Serinagur, he says, “The streets are choaked with the filth of the inhabitants, who are proverbially unclean.” Ibid. See to the same purpose, Rennel's Description of an Indian Town, Memoir, p. 58.
752. Buchanan's Journey through Mysore, &c. ii. 14. He remarks, too, iii. 341, that the unwholesomeness of the water in many places is, “in part, to be attributed to the common nastiness of the Hindus, who wash their clothes, bodies, and cattle, in the very tanks or wells from which they take their own drink; and, wherever the water is scanty, it becomes from this cause extremely disgusting to a European.”
753. Tour to Sheeraz, by Ed. Scott Waring, p. 59, note.—“Their nastiness,” says Dr. Buchanan, “is disgusting; very few of the inhabitants above the Ghats being free from the itch; and their linen being almost always dyed, is seldom washed.” Travels through Mysore, &c. i. 135.—See, too, Capt. Hardwicke, Asiat. Res. vi. 330. The authors of the Universal History describe with pure and picturesque simplicity one pretty remarkable custom of the Hindus. “The women scruple no more than the men to do their occasions in the public streets or highways: for which purpose at sun-rise and sun-set, they go out in droves to some dead wall, if in the city; and in case any pass by in the interim, they turn their bare backsides on them, but hide their faces. When they have done their business, they wash their parts with the left hand, because they eat with the right. The men, who exoncrate apart from the women, squat like them when they make water. Ahhough their food is nothing but vegetables concocted with fair water, yet they leave such a stink behind them, that it is but ill taking the air, either in the streets, or without the towns, near the rivers and ditches.” vi. 263. Yet these authors, with the same breath, assure us that the Hindus are a cleanly people, because, and this is their sole reason, they wash before and after meals, and leave no hair on their bodies. Ibid. See to the same purpose, Fryer's Travels, let. iv. chap. vi.
754. See a curious description of the excess to which the minute frivolities of behaviour are carried both among the Moors and Hindus, by Mr. Orme, on the Government and People of Indostan, pp. 425 and 431. See, also, Laws of Menu, ch. ii. 120 to 139.
755. Gentoo Code, ch. xxi. sect. 10.
756. Ibid.
757. Tennant's Indian Recreations, i. 254.
758. Wilkins’ Hetopadesa, note, p. 269. The unceremonious Fryer says, the principal science of the Brahmen is magic and astrology. Travels, let. iv. ch. vi. Of the astonishing degree to which the Indians of all descriptions are devoted to astrology, see a lively description by Bernier, Suite des Memoires sur l’Empire de Grand Mogol, i. 12 à 14. “Les rois, et les seigneurs,” says he, “qui n’entreprendroient la moindre chose qui’ils n’eussent consultez les astrologues, leur donnent de grands appointments pour lire ce qui est ecrit dans le ciel.” Ibid. “The savages,” says Mallet, (Introd. to the Hist. of Denmark, i. ch. i.) “whom the Danes have found on the coast of Greenland, live with great union and tranquillity. They are neither quarrelsome, nor mischievous, nor warlike; being greatly afraid of those that are. Theft, blows, and murder, are almost unknown to them. They are chaste before marriage, and love their children tenderly. Their simplicity hath not been able to preserve them from having priests, who pass among them for enchanters; and are in truth very great and dexterous cheats.”
759. See an account of this shocking part of the manners of the Hindus in the Asiat. An. Regist. for 1801, Miscellaneous Tracts, p. 91.
760. Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Research. v. 345, 346.
761. Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Res. v. 348.
762. Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Res. v. 347 to 358.
763. Institutes of Menu, ch. iii. 70.
764. Institutes of Menu, ch. ii. 58 to 62.
765. Ibid. ii. 74, 75, 76.
766. Colebrooke on the Religious Ceremonies of the Hindus, Asiatic Res. v. 363.
767. Institutes of Menu, ch. iii. 206 to 264.—Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Res. v. 364.
768. Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Res. vii. 232 to 239.
769. Institutes of Menu, ch. iii. 84 to 87.
770. Ibid. ch. iii. 88 to 91.
771. Ibid. ch. iii. 100.
772. Asiat. Res. vii. 289.
773. Institutes of Menu, ch. iii. 110.
774. Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Res. vii. 288 to 293.
775. “I dismiss far away carnivorous fire,” &c. quoted above, p. 437.
776. “Fire! this wood is thy origin, which is attainable in all seasons whence, being produced, thou dost shine. Knowing this, seize on it, and afterwards augment our wealth.”
777. This is the first verse of the Rig Veda, with which it is customary to begin the daily perusal of that Veda.
778. A lecture of the Yajush is always begun with this text.
779. The text with which a lecture of the Samaveda is begun.
780. The prayer which precedes a lecture of the At’hervan.
781. Colebrooke on the Religious Ceremonies of the Hindus, Asiat. Res. vii. 271 to 275.
782. Institutes of Menu, ch. ii. 26, 27, 29.
783. Ib. 30.
784. Ib. 35.
785. Ib. 36 to 40.
786. “The first birth is from a natural mother; the second, from the ligation of the zone; the third, from the due performance of the sacrifice; such are the births of him who is usually called twice-born.” Ibid. 169.
787. Institutes of Menu, ch. ii. 41 to 48, and 64, 65, 68.
788. The Persians also had a cincture which was given them as a grand religious emblem, about the period of manhood. See the Sadda in Hyde, p. 441.
789. Three vessels of water are poured severally upon her head, and at each time one of the following prayers is in order pronounced: 1. “Love! I know thy name. Thou art called an intoxicating beverage. Bring the bridegroom happily. For thee was framed the inebriating draught. Fire! thy best origin is here. Through devotion wert thou created. May this oblation be efficacious”—2. “Damsel, I anoint this thy generative organ with honey, because it is the second month of the Creator: by that thou subduest all males, though unsubdued; by that thou art lively, and dost hold dominion. May this oblation be efficacious.”—3. “May the primeval ruling sages, who framed the female organ, as a fire that consumeth flesh, and thereby framed a procreating juice, grant the prolific power that proceeds from the three horned bull, and from the sun.”
790. The latter part of this address Mr. Colebrooke thinks proper to veil in a Latin dress, and certainly with good reason: for, if it be considered that this is a speech of a bridegroom to his virgin bride, while the marriage ceremony is yet in the act of performance, it is an instance of grossness to which there is probably no parallel: The speech is as follows. Illa redamans accipito fascinum meum, quod ego peramans intromittam in cam, multæ quâ illecebræ sistunt.
791. Of these the first may be taken as a specimen: may fire come first among the gods; may it rescue her offspring from the fetters of death; may Varuna king of waters grant that this woman should never bemoan a calamity befallen her children.
792. As these prayers have somethig in them characteristic, they had better here be presented: 1. "I obviate by this full oblation all ill marks in the lines of thy hands, in thy eye-lashes, and in the spots of thy body. 2. I obviate by this full oblation all the ill marks in thy hair; and whatever is sinful in thy looking or in thy crying. 3. I obviate by this full oblation all that my be sinful in thy temper, in thy speaking, and in thy laughing. 4. I obviate by this full oblation all the ill marks in thy teeth, and in the dark intervals between them; in thy hands and in thy feet. 5. I obviate by this full oblation all the ill marks on thy thighs, on thy privy parts, on thy haunches, and on the lineaments of thy figure. 6. Whatever natural or accidental evil marks were on all thy limbs, I have obviated all such marks by these full oblations of clarified butter. May this oblation be efficacious."
793. See a very full delineation of these funeral rites in Mr. Colebrooke's Second Essay on the Religious Ceremonies of the Hindus, Asiat. Res. vii. 239 to 264.
794. Institutes of Menu. ch. iii. 122.
795. Colebrooke on the Religions Ceremonies of the Hindus, Asiat. Res vii. 264 to 270.
796. Ib. 270.