Part 25 (1/2)

The bustle of a wedding in the family of a Mussulmaun having subsided, and the bride become familiar with her new relatives, the mother also reconciled to the separation from her child by the knowledge of her happiness,--for they are allowed frequent intercourse,--the next important subject which fills their whole hearts with hope and anxiety, is the expected addition to the living members of the family. Should this occur within the first year of their union, it is included in the catalogue of 'Fortune's favours', as an event of no small magnitude to call forth their joy and grat.i.tude. Many are the trifling ceremonies observed by the females of this uneducated people, important in their view to the well-being of both mother and infant, but so strongly partaking of superst.i.tion that time would be wasted in speaking of them; I will therefore hasten to the period of the infant's birth, which, if a boy, is greeted by the warmest demonstrations of unaffected joy in the houses both of the parents of the bride and bridegroom. When a female child is born, there is much less clamourous rejoicing at its birth than when a son is added to honour the family;[1] but the good mother will never be dissatisfied with the nature of the gift, who can appreciate the source whence she receives the blessing. She rests satisfied that unerring Wisdom hath thus ordained, and bows with submission to His decree. She desires sons only as they are coveted by the father, and procure for the mother increased respect from the world, but she cannot actually love her infant less because it is a female.

The birth of a son is immediately announced by a discharge of artillery, where cannon are kept; or by musketry in the lower grades of the Native population, even to the meanest peasant, with whom a single match-lock proclaims the honour as effectually as the volley of his superiors. The women say the object in firing at the moment the child is born, is to prevent his being startled at sounds by giving him so early an introduction to the report of muskets; but in this they are evidently mistaken, since we never find a musket announcing the birth of a female child.[2] They fancy there is more honour attached to a house where are many sons. The men make them their companions, which in the present state of Mussulmaun society, girls cannot be at any age. Besides which, so great is the trouble and anxiety in getting suitable matches for their daughters, that they are disposed to be more solicitous for male than female children.

Amongst the better sort of people the mother very rarely nourishes her own infant; and I have known instances, when a wet-nurse could not be procured, where the infant has been reared by goals' milk, rather than the good lady should be obliged to fatigue herself with her infant. The great objection is, that in Mussulmaun families nurses are required to be abstemious in their diet, by no means an object of choice amongst so luxurious a people.

A nurse is not allowed for the first month or more to taste animal food, and even during the two years--the usual period of supporting infancy by this nourishment--the nurse lives by rule both in quality and quant.i.ty of such food only as may be deemed essential to the well-being of the child.

The lower orders of the people benefit by their superiors' prejudices against nursing, and a wet-nurse once engaged in a family becomes a member of that house to the end of her days, unless she chooses to quit it herself.

On the fourth day after the birth of a son, the friends of both families are invited to share in the general joy testified by a noisy a.s.sembly of singing-women, people chattering, smell of savoury dishes, and constant bustle; which, to any other females in the world would be considered annoyances, but in their estimation are agreeable additions to the happiness of the mother, who is in most cases screened only by a curtain from the mult.i.tude of noisy visitors a.s.sembled to rejoice on the important event. I could not refrain, on one of these occasions, remarking on the injudicious arrangement at such a time, when I thought quiet was really needed to the invalid's comfort. The lady thought otherwise; she was too much rejoiced at this moment of her exaltation to think of quiet; all the world would know she was the mother of a son; this satisfied her for all that she suffered from the noisy mirth and increased heat arising from the mult.i.tude of her visitors, who stayed the usual time, three days and nights. The ladies, however, recover their strength rapidly. They are attended by females in their time of peril, and with scarcely an instance of failure. Nature is kind. Science has not yet stepped within the confines of the zeenahnah. All is Nature with these uneducated females, and as they are under no apprehension, the hour arrives without terror, and pa.s.ses over without weakening fears. They trust in G.o.d, and suffer patiently. It may be questioned, however, whether their pains at that juncture equal those of females in Europe. Their figure has never been tortured by stays and whalebone; indeed, I do not recollect having met with an instance of deformity in the shape of any inhabitant of a zeenahnah.

On the ninth day the infant is well bathed,--I cannot call any of its previous ablutions a bath,[3]--then its little head is well oiled, and the fillet thrown aside, which is deemed necessary from the first to the ninth day. The infant from its birth is laid in soft beaten cotton, with but little clothing until it has been well bathed, and even then the dress would deserve to be considered more as ornamental covering than useful clothing; a thin muslin loose s.h.i.+rt, edged and bordered with silver ribands, and a small skull-cap to correspond, comprises their dress.

Blankets, robes, and sleeping-dresses, are things unknown in the nursery of a zeenahnah. The baby is kept during the month in a reclining position, except when the nurse receives it in her arms to nourish it; indeed for many months the infant is but sparingly removed from its reclining position. They would consider it a most cruel disturbance of a baby's tranquillity, to set it up or hold it in the arms, except for the purpose of giving it nourishment.

The infant's first nourishment is of a medicinal kind, composed of umulta.s.s[4](ca.s.sia), a vegetable aperient, with sugar, and distilled water of aniseed; this is called gootlie,[5] and the baby has no other food for the first three days, after which it receives the nurse's aid. After the third day a small proportion of opium is administered, which practice is continued daily until the child is three or four years old.

The very little clothing on infants in India would of itself teach the propriety of keeping them in a reclining position, as the mere natural strength of the poor baby has nothing to support it by the aid of bandages or clothing. The nurse receives the baby on a thin pillow of calico quilted together, called gooderie;[6] it is changed us often us required, and is the only method as yet introduced amongst the Natives to secure cleanliness and comfort to their infants. In the cold season, when the thermometer may range from forty-five to fifty, the method of inducing warmth is by means of cotton or wadded quilts; flannel, as I have said before, they know not the use of. The children, however, thrive without any of those things we deem essential to the comfort of infancy, and the mamma is satisfied with the original customs, which, it may be supposed, are (without a single innovation) unchanged since the period of Abraham, their boasted forefather.

On the fortieth day after the infant's birth, the same rites are observed as by the Jews (with the exception of circ.u.mcision), and denominated, as with them, the Day of Purification. On this day the infant is submitted to the hands of the barber, who shaves the head, as commanded by their law.

The mother bathes and dresses in her most costly attire. Dinner is cooked for the poor in abundance. Friends and relatives call on the mother to present nuzzas and offerings, and to bring presents to the child, after the manner of the wise men's offerings, so familiar to us in our Scriptures. The offerings to the child are often costly and pretty; bangles and various ornaments of the precious metals. The taawees[7] of gold and silver are tablets on which engraved verses from the Khoraun are inscribed in Arabic characters; these are strung on cords of gold thread, and suspended, when the child is old enough to bear their weight, over one shoulder, crossing the back and chest, and reaching below the hip on the opposite side; they have a remarkably good effect with the rich style of dressing Native children. In some of the offerings from the great people are to be observed precious stones set in necklaces, and bangles for the arms and ankles. All who visit at these times take something for the baby; it would be deemed an omen of evil in any one neglecting to follow this immemorial custom; not that they are avaricious, but that they are anxious for their infant's prosperity, which these tributes are supposed to indicate.[8]

The mother thus blessed with a darling son is almost the idol of the new family she has honoured; and when such a person happens to be an agreeable, prudent woman, she is likely to remain without a rival in her husband's heart, who has no inducement to add dhollie[9] wives to his establishment when his home is made happy to him by the only wife who can do him honour by the alliance.

The birthday of each son in a family is regularly kept. The term used for the occasion is Saul-girrah[10]--derived, from saul, a year, girrah, to tie a knot. The custom is duly maintained by tying a knot on a string kept for the purpose by the mother, on the return of her boy's birthday. The girls' years are numbered by a silver loop or ring being added yearly to the gurdonie,[11] or silver neck-ring. These are the only methods of registering the ages of Mussulmaun children.

The Saul-girrah is a day of annual rejoicing through the whole house of which the boy is a member; music, fireworks, toys, and whatever amus.e.m.e.nt suits his age and taste, are liberally granted to fill up the measure of his happiness; whilst his father and mother have each their a.s.semblies to the fullest extent of their means. Dinner is provided liberally for the guests, and the poor are not neglected, whose prayers and blessings are coveted by the parents for their offspring's benefit; and they believe the blessings of the poor are certain mediations at the throne of mercy which cannot fail to produce benefits on the person in whose favour they are invoked.

The boy's nurse is on all occasions of rejoicing the first person to be considered in the distribution of gifts; she is, indeed, only second in the estimation of the parents to the child she has reared and nourished; and with the child, she is of more consequence even than his natural parents. The wet-nurse, I have said, is retained in the family to the end of her days, and whatever children she may have of her own, they are received into the family of her employer without reserve, either as servants or companions, and their interest in life regarded and watched over with the solicitude of relations, by the parents of the boy she has nursed.

At seven years old the boys are circ.u.mcised, as by their law directed. The thanksgiving when the child is allowed to emerge from confinement, gives rise to another jubilee in the family.

At Lucknow we see, almost daily, processions on their way to the Durgah (before described),[12] where the father conveys the young Mussulmaun to return thanks and public acknowledgements at the sainted shrine. The procession is planned on a grand scale, and all the male friends that can be collected attend in the cavalcade to do honour to so interesting an occasion.

When the prayer and thanksgiving have been duly offered in the boy's name at the Durgah, money is distributed amongst the a.s.sembled poor; and on the way home, silver and copper coins are thrown to the mult.i.tude who crowd around the procession. The scrambling and tumult on these occasions can only be relished by the Natives, who thus court popularity; but they rarely move in state without these scenes of confusion following in their train. I have witnessed thousands of people following the King's train, on his visiting the Durgah at Lucknow, when his Majesty and his Prime Minister scattered several thousands of rupees amongst the populace. The noise was deafening, some calling blessings on the King, others quarrelling and struggling to force away the prize from the happy one who had caught, in the pa.s.sing shower, a rupee or two in his drapery. Some of the most cunning secure the prize in their mouths to save themselves from the plunderer; some are thrown down and trampled under foot; the sandy soil, however, renders their situation less alarming than such a calamity would be in London, but it is altogether a scene of confusion sufficient to terrify any one, except those who delight in their ancient customs without regarding consequences to individuals.

The amus.e.m.e.nts of boys in India differ widely from the juvenile sports of the English youth; here there are neither matches at cricket nor races; neither hoops nor any other game which requires exercise on foot. Marbles they have, and such other sports as suit their habits and climate, and can be indulged in without too much bodily exertion. They fly kites at all ages. I have seen men in years, even, engaged in this amus.e.m.e.nt, alike unconscious that they were wasting time, or employing it in pursuits fitted only for children. They are flown from the flat roofs of the houses, where it is common with the men to take their seat at sunset. They are much amused by a kind of contest with kites, which is carried on in the following manner. The neighbouring gentlemen, having provided themselves with lines, previously rubbed with paste and covered with pounded gla.s.s, raise their kites, which, when brought in contact with each other by a current of air, the topmost string cuts through the under one, when down falls the kite, to the evident amus.e.m.e.nt of the idlers in the streets or roadway, who with shouts and hurrahs seek to gain possession of the toy, with as much avidity as if it were a prize of the greatest value: however, from the numerous compet.i.tors, and their great zeal to obtain possession of it, it is usually torn to pieces. Much skill is shown in the endeavours of each party to keep his string uppermost, by which he is enabled to cut that of his adversary's kite.

The male population are great pigeon-fanciers, and are very choice in their breed, having every variety of the species they can possibly procure; some are brought from different parts of the world at an enormous expense.

Each proprietor of a flock of pigeons knows his own birds from every other.

They are generally confined in bamboo houses erected on the flat roofs of the mansions, where at early dawn and at sunset the owner takes his station to feed his pets and give them a short airing. Perhaps a neighbour's flock have also emerged from their cages at the same time, when mingling in the circuit round and round the buildings (as often happens), one or more from one person's flock will return home with those of another; in which case, they are his lawful prize for ever, unless his neighbour wishes to redeem the captives by a price, or by an exchange of prisoners. The fortunate holder, however, of such prize makes his own terms, which are perhaps exorbitant, particularly if he have any ill-will against the proprietor, or the stray pigeon happen to be of a peculiarly rare kind.[13] Many are the proofs of good breeding and civility, elicited on such occasions between gentlemen; and many, also, are the perpetuated quarrels where such a collision of interests happens between young men of bad feelings, or with persons having any previous dislike to each other.

The chief out-door exercise taken by the youth of India, is an occasional ride on horseback or the elephant. They do not consider walking necessary to health; besides which, it is plebeian, and few ever walk who can maintain a conveyance. They exercise the moghdhur[14] (dumb-bell) as the means of strengthening the muscles and opening the chest. These moghdhurs, much resembling the club of Hercules, are used in pairs, each weighing from eight to twenty pounds; they are brandished in various ways over the head, crossed behind, and back again, with great ease and rapidity by those with whom the art has become familiar by long use. Those who would excel in the use of the moghdhurs practise every evening regularly; when, after the exercise, they have their arms and shoulders plastered with a moist clay, which they suppose strengthens the muscles and prevents them from taking cold after so violent an exercise. The young men who are solicitous to wield the sabre with effect and grace, declare this practice to be of the greatest service to them in their sword exercise: they go so far as to say, that they only use the sword well who have practised the moghdhur for several years.

At their sword exercise, they practise 'the stroke' on the hide of a buffalo, or on a fish called rooey,[15] the scales of which form an excellent coat of mail, each being the size of a crown-piece, and the substance sufficient to turn the edge of a good sabre. The fish is produced alive from the river for this purpose; however revolting as the practice may appear to the European, it does not offend the feelings of the Natives, who consider the fish incapable of feeling after the first stroke; but, as regards the buffalo, I am told the most cruel inflictions have been made, by men who would try their blade and their skill on the staked animal without mercy.

The lance is practised by young men of good family as an exercise; and by the common people, as the means of rendering them eligible to the Native military service of India. It is surprising to witness the agility of some of the Natives in the exercise of the lance; they are generally good hors.e.m.e.n, and at full speed will throw the lance, dismount to recover it, and remount, often without stirrups, with a celerity inconceivable. I have seen them at these exercises with surprise, remembering the little activity they exhibit in their ordinary habits.

The Indian bow and arrow has greatly diminished as a weapon of defence in modern times; but all practise the use of the bow, as they fancy it opens the chest and gives ease and grace to the figure; things of no trifling importance with the Mussulmaun youth. I have seen some persons seated practising the bow, who were unable to bear the fatigue of standing; in those cases, a heavy weight and pulley are attached to the bow, which requires as much force in pulling as it would require to send an arrow from sixty to a hundred yards from the place they occupy.[16]

The pellet-bow is in daily use to frighten away the crows from the vicinity of man's abode; the pellets are made of clay baked in the sun, and although they do not wound they bruise most desperately. Were it not for this means of annoying these winged pests, they would prove a perfect nuisance to the inhabitants, particularly within the confines of a zeenahnah, where these impudent birds a.s.semble at cooking-time, to the great annoyance of the cooks, watching their opportunity to pounce upon anything they may incautiously leave uncovered. I have often seen women placed as watchers with the pellet-bow, to deter the marauders the whole time dinner was preparing in the kitchen. The front of these cooking-rooms are open to the zeenahnah court-yard, neither doors, windows, nor curtains being deemed necessary, where the smoke has no other vent than through the open front into the court-yard.