THE
HISTORY
OF THE
CONDITION OF WOMEN,
IN VARIOUS AGES AND NATIONS.

BY
MRS. D. L. CHILD,
AUTHOR OF “MOTHER’S BOOK,” “FRUGAL HOUSEWIFE,” ETC.

I am a slave, a favored slave

At best, to share his splendor, and seem very blest;

When weary of these fleeting charms and me,

There yawns the sack, and yonder rolls the sea.

What! am I then a toy for dotard’s play,

To wear but till the gilding frets away?—Byron’s Corsair.

VOL. I.
COMPRISING THE WOMEN OF ASIA AND AFRICA.

THIRD EDITION.

BOSTON:
OTIS, BROADERS & CO.
1840.

Entered according to the Act of Congress, in the year 1835, by
JOHN ALLEN & CO.
in the Clerk’s Office of the District Court of Massachusetts.

BOSTON:
STEREOTYPED BY SHEPARD, OLIVER AND CO.
No. 3 Water Street.

CONTENTS TO VOL. I.

HISTORY OF WOMEN.

Rebecca bringing water for the camels of Isaac.

ASIA.

The ancient patriarchs led a quiet pastoral life, far removed from those excitements which kindle the avarice and ambition of men in modern times. Their chief care was to increase their flocks; and for this purpose they removed their tents, from time to time, near the most verdant pastures and abundant fountains. Their habits and manners partook of the simplicity of their occupations; of this there is sufficient proof in the story of Jacob’s courtship and marriage.

In those times, when the earth was thinly peopled, an increase of laborers was an increase of wealth; hence, physical strength, being the quality most needed, was most esteemed. To be the mother of a numerous family was the most honorable distinction of women; and the birth of a son was regarded as a far more fortunate event than the birth of a daughter. Under such circumstances, women were naturally considered in the light of property; and whoever wished for a wife must pay the parents for her, or perform a stipulated period of service, as Jacob did for Rachel. Sometimes, when parents were desirous to unite their families, the parties were solemnly betrothed in childhood, and the price of the bride stipulated. Marriage in those primitive times consisted merely in a formal bargain between the bridegroom and the father of the maiden, solemnized by a feast.

We are not told how far the affections of women were consulted in these arrangements, but there is every reason to suppose that they were passively guided by others.

Among the Israelites, as well as among the nations with whom they sojourned, innocence was by no means universal. The world seems very soon to have grown old in sin. Even in the remotest times, there are allusions to a class of women openly and shamelessly vicious; and it is hardly possible for the imagination to conceive of a crime that is not mentioned in the laws of Moses. The deception practised by Abraham and his son Isaac, lest the beauty of their wives should be the occasion of their own death, betrays habits and manners sufficiently violent and profligate. That the husbands of Sarah and Rebecca should have been willing thus to consult their own safety, at the risk of exposing them to insult, is by no means extraordinary among a people where polygamy prevailed; for in all such countries the value placed upon women has an origin essentially low and depraved. We are told that Sarah herself consented to pass for the sister of her husband; and both in Egypt and in Gerar the handsome stranger was ordered into the household of the king. That marriage was acknowledged as a protection, and that the concealment of it left her defenceless, is shown by Pharaoh’s earnest expostulation with Abraham: “What hast thou done unto me? Why saidst thou, She is my sister? Why didst thou not tell me she was thy wife?” The same is likewise implied by the reproof which Abimelech, king of the Philistines, gave to Abraham, and afterwards to his son Isaac, under similar circumstances.

The occupations of the ancient Jewish women were laborious. They spent their time in spinning and weaving cloth for garments, and for the covering of the tents; in cooking the food, tending the flocks, grinding the corn, and drawing water from the wells. When Abraham entertained the three strangers under the tree before his dwelling, “He hastened into the tent unto Sarah, and said, make ready quickly three measures of fine meal, knead it, and make cakes upon the hearth.” Jacob found Rachel tending the flocks of her wealthy father; and when Abraham’s servant sought the beautiful Rebecca as a wife for Isaac, the damsel not only drew water for him, but for his camels also.

The performance of these tasks does not necessarily imply a deficiency of respect for women, for at that period kings and princes were in the habit of reaping their own grain, and slaying their own cattle. The condition of women then bore a general correspondence to that of the men, as it ever since has done.

The manners were generally rude, and females of course were not treated with the politeness which has prevailed in modern times. Thus when the daughters of Jethro came to draw water for their flocks, the shepherds of Midian drove them away, notwithstanding their father was high priest of the country.

Jewish husbands seem to have had a discretionary power of divorcing their wives; and no bargain or vow made by a woman was binding, unless made in the presence of her father or husband, and with their sanction.

Before the time of Moses, women appear to have been incapable of inheriting the estates of their fathers, even when he died without other heirs. The daughters of Zelophead brought before Moses, the priests, the princes, and the congregation a petition, setting forth that their father had died in the wilderness without sons; on which account they thought themselves entitled to a share of his possessions. Moses granted the petition, and ordained that in future, when a man died without sons, his inheritance should descend to the daughters.

We know little of the amusements of Israelitish women; but in the early periods of their history, when both sexes were almost constantly occupied in procuring the means of subsistence, it is not probable that amusements were either frequent or various. Music and dancing were unquestionably among the most ancient recreations of human beings. I imagine they were coeval with language itself; for they were but varied manifestations of those emotions and thoughts which words were framed to express. Among modern highly civilized nations, dancing is indeed regulated by merely artificial rules, and has as little to do with character as the projection of a map; but in more simple forms of society, the national dances, like national tunes, are an embodiment of the characteristic passions of the people: such are the war dances of the Indians, and the voluptuous dances of the East.

Moses speaks of singing men and singing women; and throughout the Old Testament there is frequent mention of music and dancing at sacred festivals. After Pharaoh and his host had perished in the Red sea, we are told that “Miriam the prophetess took a timbrel in her hand, and all the women went out after her with timbrels and with dances. And Miriam answered them, ‘Sing ye to the Lord, for he hath triumphed gloriously.’”

Deborah and Barak likewise joined in a song of triumph, after the defeat of Sisera.

Whether music and dancing were entirely confined to public and solemn occasions, is uncertain; but we can hardly imagine that it was so. The ancient Israelites, like other people who live in similar climates, no doubt highly enjoyed family meetings in the open air, each one under the shadow “of his own vine and fig-tree;” and to have had musical instruments, without using them on such occasions, would have been a strange perversity.

In the later periods of Jewish history, a class of public singers probably existed, whose character was similar to such classes now found in the East; this may be inferred from the words of the son of Sirach, “use not much the company of a woman who is a singer.”

In the patriarchal ages the Jewish women must have enjoyed a large share of personal freedom; for we read of all ranks engaged in the labors of the field, and going out of the cities to draw water. That they were not usually secluded from visiters seems to be implied by the question which the strangers asked Abraham, “Where is Sarah, thy wife?” Indeed, living as they did in tents, and removing so frequently, it would have been no easy matter to have preserved the complete privacy that exists in the seraglios of the East. But as the Jews grew more numerous and wealthy, the higher ranks indulged in a much greater number of wives, and kept them more carefully secluded. Solomon had seven hundred wives, and three hundred mistresses; but these, like horses and chariots, were probably valued merely as the appendages of ostentatious grandeur. To prevent the increasing tendency to polygamy, a law was made forbidding any man who took a new wife to diminish the food and raiment of his other wives, or in any respect to treat them with less attention.

The part of the house appropriated to females was called the armon. It was universally toward the east, and entirely separated from the apartments of the men. None but the nearest male relations were ever allowed to pass the threshold. Any infringement of this law was punished with great severity.

The houses in Palestine were built with flat roofs, and in such a manner as to inclose in the centre a large, open, quadrangular court, called the chazer or thavech. This court was as completely sheltered from public observation as the most private apartment. It contained a fountain shaded by palm trees, and screened by an awning which could be drawn over it whenever occasion required; it was ornamented with columns, vases of flowers, and tesselated marble, according to the wealth of the owner. Here the women pursued their occupations, played with their children, and enjoyed the cool evening air, at seasons when there was no danger of the approach of strangers. The arrival of male visiters was doubtless proclaimed in season for them to retire, as it now is in Christian convents and eastern seraglios. When king David went out against Absalom, his women assembled on the house-top to witness his departure, as they are now allowed to do in oriental countries, when they wish to see any procession or show. From various passages of Scripture there is reason to suppose that people generally slept on the house-tops in summer, as they still do in many of the fine climates of the East.

The occupations of women during the prosperous reign of Solomon may be gathered from his Proverbs: “Who can find a virtuous woman? Her price is far above rubies. The heart of her husband shall safely trust in her, and he shall have no need of spoil. She seeketh wool and flax, she worketh willingly with her hands. She riseth while it is yet night, and giveth meat to her household, and tasks to her maidens. She stretcheth forth her hand to the distaff; her fingers hold the spindle. She openeth her hand to the poor, yea, she stretcheth forth her hands to the needy. She maketh herself coverings of tapestry; her clothing is silk and purple. She looketh well to her household, and eateth not the bread of idleness. Give her of the fruit of her hands; let her own works praise her in the gates.”

That women sometimes transacted business, and made bargains in their own name, seems to be implied in the Proverbs: “She considereth a field and buyeth it; with the fruit of her hands she planteth a vineyard. She maketh fine linen and selleth it. She delivereth girdles to the merchant.” It is likewise certain that women went with their husbands to Jerusalem, and worshipped in the temple on solemn festivals.

Even in those days there was no dearth of invective against the follies and vices of the sex. Solomon praises good women in the most exalted terms; but he implies their extreme rarity by the question, “Who can find a virtuous woman?” The son of Sirach says, “All wickedness is but little to the wickedness of a woman.” “From garments cometh a moth, and from women wickedness.” “A loud crying woman and a scold shall be sought out to drive away the enemies.” “A drunken woman and a gadder abroad causeth great anger.”

Perhaps it never occurred to those wise men, that the system of polygamy was calculated to stifle the best emotions of the female heart, and to call all its worst passions into exercise. But even under the most barbarous and tyrannical forms of society, the salutary influence of good and sensible women is felt and acknowledged. The son of Sirach says, “Blessed is the man that has a virtuous wife, for the number of his days shall be doubled;” and the Old Testament abounds with similar remarks.

The spirit of that age was not favorable to intellectual improvement; but as there were wise men, who formed exceptions to the general ignorance, and were destined to guide the world into more advanced states, so there was a corresponding proportion of wise women; and among the Jews, as well as other nations, we find a strong tendency to believe that women were in more immediate connection with Heaven, than men. Miriam, the sister of Aaron, was a prophetess, and seems to have possessed great influence. Deborah, the wife of Lapidoth, was not only a prophetess, but for many years a judge in Israel; and we are told that Barak refused to go up with his army against Sisera, unless she went up with him. At a later period, there was Anna the prophetess, who for many years remained in the temple of the Lord, night and day, in fasting and prayer. When Joseph and Mary brought the child Jesus into the temple, she immediately “gave thanks to the Lord, and spake of him to all them who looked for redemption in Israel.” The belief in women who were under the influence of evil spirits, is shown by the story of the witch of Endor.

That women were imbued with the sternness which marked the barbarous character of men, is evident in the story of Jael, who drove the nail through the temples of Sisera, her sleeping guest; and of Judith, who deliberately bewitched the senses of Holofernes, that she might gain an opportunity to sever his head from his shoulders.

Josephus tells us that Mary, the daughter of Eleazer, who dwelt beyond Jordan, of eminent wealth and rank, fled away to Jerusalem during the Roman invasion, and was there when the city was besieged by Cæsar’s troops. The little property she had been able to bring safely out of Perea was seized by the rapacious guards, from whom she received continual insult and injury. At last famine prevailed to a dreadful degree in Jerusalem, and it became impossible for her to obtain any food. Goaded to madness by long continued hunger, she killed her own infant for food, saying, “Why should I preserve thee, miserable babe! If the Romans spare our lives, we must be slaves; and the seditious villains among us are more terrible than either of these things. Be thou my food and a by-word to the world, which is all that is now wanting to complete the calamities of the Jews.” The soldiers perceived that food had been cooked in her house, and demanded their share of it. She produced the remnant of her horrid meal, saying, in mockery, “This is mine own son; and what has been done is mine own doing. Eat of this food; I have eaten of it myself. Do not pretend to be more tender than a woman, or more compassionate than a mother.”

The seditious soldiers, accustomed as they were to bloodshed and crime, went out trembling and afraid. When the famishing people heard of it, they desired to die, and esteemed those most happy who had died before such miseries were witnessed.

The dress of the ancient Hebrew women probably differed but little from that worn by the daughters of Israel at the present day. A robe which fell in ample folds, fastened by a girdle; loose flowing sleeves confined by bracelets; braided hair; and a turban, from which descended a long, transparent veil. Garments of silk and fine linen, of scarlet and purple, are often mentioned in connection with people of rank; and we are told that Tamar wore a robe of divers colors, according to the custom of the king’s unmarried daughters. Jewels were in use, even in the days of the patriarchs; for when Isaac sent his servant in search of Rebecca, he sent bracelets and ear-rings, of silver and of gold; and when Moses built a tabernacle for the Lord, “Both men and women came, as many as were willing-hearted, and brought bracelets, and ear-rings, and rings, and tablets, all jewels of gold, an offering unto the Lord. And all the women that were wise-hearted did spin with their hands and brought that which they had spun, both of blue, and of purple, and of scarlet, and of fine linen.” The Israelitish mirrors were made of polished brass, and the women were so partial to them that they carried them everywhere, even to the most solemn places of worship. The use of false hair among the ancient Jews seems to be implied by the fact that Absalom’s hair sold for two hundred shekels.

The Jews endeavored, both by law and custom, to keep their nation unmixed by foreign intermarriages; and it was a favorite plan with them to unite different branches of the same family. Thus the wife of Abraham was his sister, by the father’s side; and Isaac and Jacob both sought wives among their kinsmen. When a man died without heirs, the nearest relation was bound to marry the widow; and if he refused to do so, she publicly accused him before the elders, loosed the shoe from his foot, spat in his face, and said, “So shall it be done unto the man that will not build up his brother’s house.” And his name was called in Israel, “The house of him that hath his shoe loosed.”

Notwithstanding the effort to keep the blood of the nation, and even of individual families, unmixed from generation to generation, the rule was sometimes broken through. Thus Moses married an Ethiopian woman; the wife of Joseph was daughter of the priest of On; and Solomon married the daughter of Pharaoh, king of Egypt.

It is generally supposed that formal ceremonies at a wedding were first prescribed by Moses. According to the rabbies, the appointed days were Friday for a bride who had never been married, and Thursday for a widow. The contract was read and signed by ten witnesses, who were free and of age. The bride was veiled and given to the bridegroom by her parents. Her father said, “Take her according to the law of Moses;” and the husband answered, “I take her according to that law.” Benedictions were then pronounced both by the parents and the guests. The maidens sang a marriage song, and the men danced around the bridegroom, while the women danced around the bride. The feasting continued seven days, unless the bride were a widow, in which case they continued but three days. If a man married a number of wives in quick succession, he was bound to allow a feast of seven days to each. At a later period the form was somewhat changed. In the presence of ten witnesses, the bridegroom said to the bride, “Be thou a wife to me according to the law of Moses, and I will worship and honor thee, according to the word of God, and will feed and govern thee, according to the custom of those who worship, honor, and govern their wives faithfully. I give thee fifty shekels for thy dowry.”

The story of Samson and Delilah seems to imply that custom did not allow a young man to seek a girl in marriage without the intervention of his parents. He said to his father and mother, “I have seen a woman of the daughters of the Philistines; now therefore get her for me to wife;” and when his parents started objections, he still pleaded, “Get her for me; for she pleaseth me well.” The idea of applying to the beautiful Delilah in person does not seem to have occurred to his mind.

During the magnificent prosperity of Israel, marriage ceremonies were conducted with more pomp than they had been in the days of the patriarchs. Instead of the bridegroom’s paying a certain sum of money, or performing a certain period of service for his bride, it became customary for wealthy parents to give a handsome dowry with their daughters. This is the natural tendency of society; because with the progress of wealth and refinement women become expensive, rather than profitable, in a pecuniary point of view.

On the day of the nuptials, the bride was conducted by her female relations to the bath, where she was anointed with the choicest perfumes, her hair perfumed and braided, her eyebrows deepened with black powder, and the tips of her fingers tinged with rose-color. Her companions then arrayed her in a marriage robe of brilliant color, which fell in ample folds to her feet. The girdle and bracelets were more or less costly, according to the wealth of her parents. A flame-colored veil was surmounted by a crown, usually of gold; for this reason, a bride among the Hebrews was called the crowned. Before she left the bath, her friends from all quarters sent in their wedding gifts. The bridegroom was anointed and crowned in a similar manner, by the young men of his family.

The bride, accompanied by her nurse, was conveyed in a litter from her father’s house, followed by all her female friends and relations closely veiled. The procession was headed by seventy young priests bearing flambeaux of oil and pitch, and by a multitude of persons carrying the clothes, jewels, and furniture, which had been presented to the bride; each person carried but one thing. Next came the bridegroom and his friends, in their richest apparel. Then came the bride in her palanquin: and servants and children closed the train.

When they arrived at the bridegroom’s house, the bride anointed the door-posts with oil, and adorned them with woollen fillets. Then the maidens lifted her over the threshold, which formed the boundary between her single and married life. The nuptial train entered the courts, and the bride solemnly took possession of her apartments in the armon, where a feast was prepared for her and her female friends. When all had partaken plentifully, both men and women assembled in the inner court. The maidens led the bride, and the young men the bridegroom, to the parents, who placed the right hand of the wife within the right hand of her husband, and pronounced upon them the paternal blessing. “Blessed be thou, O Lord our God, who didst create Adam and Eve! Blessed be thou, O Lord our God, who causeth Zion to rejoice in her children! Blessed be thou, O Lord our God, who makest the bride and the bridegroom to be glad together! The God of Abraham, the God of Isaac, and the God of Jacob, be with you, and help you together, and give his blessing richly upon you! Jehovah make the wife that comes into thy house like Rachel, and like Leah, who built up the house of Israel!”

The marriage festivities continued seven days, during which time numerous gifts were exchanged between the newly married and their guests.

When a man believed he had reason to be jealous of his wife, he could at any time compel her to submit to the public ordeal of drinking the water of jealousy. On such occasions, the wife was brought before the priests and elders, in the midst of a crowd of men, women, and children, who collected from curiosity. When the culprit stood in the presence of her judges, she was left alone, and if neither persuasion or sternness could extort from her a confession of guilt, they decreed that she should drink the water of jealousy, and take the oath of purgation. Being then led forth from the sanctuary, the priest, who was appointed for the purpose, threw her jewels, veil, and turban on the ground, dishevelled her braided hair, rent her garments from the top of the neck to the breast, and bound a strip of bark about her, in place of a girdle, saying, “Thou hast forsaken the manner of the daughters of Israel, who cover their heads, and hast followed the manners of the heathen, who go with their heads uncovered.”

Then the men spat on the ground, and the women uttered cries of abhorrence. The husband gave the priest the “offering of jealousy, the tenth part of an ephah of barley-meal, with no oil or frankincense poured thereon.” Then the priest filled an earthen vessel with holy water from the laver beside the altar, and put into it dust from the floor of the tabernacle. With an elevated and solemn voice he said, “If thou art innocent, be thou free from the curse of this bitter water; but if thou art guilty, may Jehovah make thee a curse among thy people, and bring on thee all the curses written in his law.”

If the woman answered, expressing her willingness to submit to the ordeal, the priest waved the “offering of jealousy” before Jehovah, and mixing the meal with salt, he burned it in the fire. Then the curses of the law were written on a roll, and washed off in the vessel of water wherein dust had been mingled. The woman drank the water of cursing, with her eyes lifted toward the holy of holies.

If, after a long pause, she was perceived to be unharmed, a shout of joy burst from the multitude, and hallelujah resounded from the temple through the streets of the city. Her parents and husband congratulated her on this proof of innocence, her hair was braided anew, her jewels and veil restored, and she was conducted home in triumph.

There was such a firm belief that any guilty person who drank the “water of cursing” would be immediately swollen with painful and loathsome disease, that few would have ventured to abide by the ordeal, unless they were conscious of innocence; and if any one had been sufficiently daring to run the supposed risk, the priests would not have been easily deceived by a bold woman, who tried to imitate the quiet fearlessness of virtue.

By the Mosaic law, an unfaithful wife was stoned to death, and the partner of her guilt shared the same fate.

Among the customs of Jewish women, it is mentioned that “the daughters of Israel went yearly to lament the daughter of Jephthah the Gileadite, four days in the year.” It is well known, from Scripture history, that Jephthah’s daughter went out with timbrels and dances to meet her father, when he returned victorious over his enemies; and that she cheerfully consented to be sacrificed, in order to fulfil a vow he had made unto the Lord.

It is not recorded what ceremonies were observed in commemoration of her death; but it was probably done after the manner in which they were accustomed to bewail women who died unmarried. The procession were clothed in mourning garments, with dishevelled hair, and ashes upon their heads, and as they moved, they wrung their hands and uttered loud lamentations. It was not allowable to bathe, or anoint, during the days appointed for mourning. Jewish widows mourned for their husbands at least for the space of ten months, and it was deemed extremely indecorous for them to marry again in that time.

Children mourn a year for their parents. They do not put on black, but wear the same clothes they had on at the death of their father, however tattered and dirty they may be. Mourning for children, uncles, and aunts, lasts one month, during which period they do not cut their nails. When a husband returns from the funeral of his wife, he washes his hands, uncovers his feet, seats himself on the ground, and remains in the same posture, groaning and weeping, until the seventh day.

The custom of hired mourners to weep at funerals, and excite others to tears, was common with the Jews, and other ancient nations. Jeremiah says, “Call for the mourning women, that they may come; and send for cunning women that they may come; and let them make haste, and take up a wailing for us, that our eyes may run down with tears, and our eyelids gush out with water.”

Women while in captivity wore their hair shaven, and nails cut close, in token of grief. A new-born Hebrew infant was washed and rubbed with salt. When it was forty days old, the father offered a lamb of the first year and a turtle-dove, the first as a burnt-offering and the latter as a sin-offering for the mother. She prayed while the victims were slain by the priest, who afterwards sprinkled her with the blood. At the feast of Pentecost an infant child was solemnly presented by its parents before Jehovah, in the temple.

There was a Jewish sect called Essenes, who were similar to the Pythagoreans, and in many points resembled the Shakers of modern times. Their name was derived from a Persian word signifying resemblance to a hive of bees. There was an entire community of goods among them, and very strict subordination to their elders. The tendency of their doctrines was to keep the body in complete subjection to the soul, which they believed to be immortal. They lived in seclusion, never mixed with the world, drank only water, ate only bread and hyssop, and had great contempt for women. They always wore white garments, and spat behind them, in token of abhorrence to the world they had left. Marriage was entirely forbidden among the higher class of this sect, and among the inferior classes it was allowed only with very strict limitations and severe restraints. This society was kept up by people who, from various motives, left the world to join them, or saw fit to intrust them with the education of their children.

None of the priests of Israel were allowed to marry a widow, or a divorced woman, or one whose character was not irreproachable.

The Jews are now scattered all over the earth; but they everywhere adhere to their ancient faith and usages; even in the United States, where every thing is in the most direct opposition to the old Hebrew spirit of regulating, defining, bounding, and limiting.

This singular people are very numerous in Poland, where they have erected stately synagogues and academies. The city of Hamburgh has been called the “lesser Jerusalem,” on account of the number of Jews who reside there. They are numerous in Turkey, and have colonies in India.

A German traveller gives the following enthusiastic description of the Jewesses in Poland: “I may here say a few words about the fair daughters of Israel, whom I saw at Kalish, decked in ornaments and rich apparel, in honor of the Sabbath. The pearl bands, worn as head ornaments by the Polish Jewesses, are so peculiar, that it is almost impossible to convey a correct idea of them by mere description. These bands are seen only in Poland, and their form obviously denotes their ancient and oriental origin. They consist of strings of pearls intermingled with gold, forming altogether an elaborate piece of architecture, whose construction it is not easy to describe.

“A Jewess of the higher class, adorned with her pearl hair-band and gold neck-chain, from which is frequently suspended an ancient gold coin, is an object of no common interest, especially if she be as beautiful as I have often seen Jewesses in Poland. The events of thousands of years seem to be recorded in their soul-beaming countenances. They deserve to be stored in the memory, as a portion of the pure, beautiful, and sublime of this world. Dignity, feeling, tender melancholy, and, not unfrequently, deep-seated sorrow, is expressed in the features of the fair daughters of Israel, whose notions of virtue and decorum are as rigid as the laws of their forefathers. This rule, like every other, has of course its exceptions. Few will deny that beauty consists more in expression than in the form of the features. Many women who are pronounced beautiful produce but little, or perhaps even an unfavorable impression, merely from the want of intellectual spirit. But the utmost beauty of form combined with expression leaves nothing to be wished for; and this will be acknowledged by all who have seen the Jewesses of Poland.”

“A faithful adherence to their national costume serves to heighten their natural attractions.”

The modern Jewish women light a lamp every Friday evening, half an hour before sunset, which is the beginning of their Sabbath. The custom is said to be in remembrance of their original mother, who first extinguished the lamp of righteousness, and to remind them of their obligation to rekindle it. Instead of the scape-goat, they now use white fowls. At the appointed season every mother of a family takes a white hen, and striking it on the head, says, “Let this die for my sins; she shall die, but I shall live.”

Women did not succeed to the Jewish crown; two instances, however, occur in their history, where the supreme power was in female hands. Athaliah, the daughter of king Omri, and mother of Ahaziah, nearly destroyed the royal family, and usurped the throne for six years. At a later period, Alexander Jannœus left the crown to his wife Alexandra during her life, and then to either of his sons whom she might think proper to appoint.

The ancient Jews were of the same dark complexion as the Arabs and Chinese; but their history furnishes a remarkable exemplification of the influence of climate. They are dispersed all over the globe, and wheresoever they sojourn, those who marry among Gentile nations are cast out of the synagogue; therefore whatever changes have taken place in their color must have been induced by climate and modes of life. There are now Jews of all complexions, from the light blonde of the Saxon to the deep brown of the Spaniard, and the mahogany hue of the Moors. The black Jews of Hindostan were originally slaves purchased by the Jews who sought shelter in that country, and who, with more consistency than Christians have manifested, emancipated their bondmen when they became converts to their religion.

Little is known of ancient Assyria, and of Babylonia, which was at first a part of Assyria. Being a wealthy and luxurious nation, their women were of course treated with a degree of consideration unknown among savage tribes. The manner in which Babylonish women are spoken of in the Bible implies great magnificence of apparel; and as there is always a correspondence between the moral and intellectual condition of the sexes, it is not probable that women were universally and totally ignorant in a country where the sciences made such advancement, and written laws were used.

The Babylonians manufactured rich embroidery, tapestry, fine linen, and magnificent carpets. They were distinguished for elegance and refinement of manners; were very fond of music, and had a great variety of instruments. Singing and dancing girls were selected from the most beautiful to entertain the wealthy at their meals; but we have no means of knowing whether ladies of high rank considered it a degradation to dance and sing before strangers. It is generally supposed that the Babylonian women were admitted to social and convivial meetings with men; and it is on record that they sometimes drank too freely of the wine. Weaving and embroidery were no doubt generally practised by women, either for amusement or profit. With regard to marriages, they had a yearly custom of a peculiar kind. In every district three men, respectable for their virtue, were chosen to conduct all the marriageable girls to the public assembly. Here they were put up at auction by the public crier, while the magistrates presided over the sales. The most beautiful were sold first, and the rich contended eagerly for a choice. The most ugly or deformed girl was sold next in succession to the handsomest, and assigned to any person who would take her with the least sum of money. The price given for the beautiful was divided into dowries for the homely. Poor people, who cared less for personal endowments, were well content to receive a plain wife for the sake of a moderate portion. No man was allowed to provide a husband for his daughter; and no man was permitted to take away the woman he had purchased, until he had given security to make her his wife. The feasts by which wealthy Babylonians commemorated their marriages became at last so extravagant that laws were made to restrain them. The Assyrians worshipped Venus under the name of Mylitta. Some of the ceremonies observed in her temple are unsuitable to be described in these pages.

When the Babylonians were besieged by the Persians, they strangled all the women except their mothers, and one other in each family, to bake their bread. This was done to prevent famine; and the lot fell upon women probably because they were of less importance in carrying on the war.

It is not known whether females were admitted into the priesthood; but a woman always slept in the temple of Jupiter Belus, whom the Chaldean priests declared to have been chosen by the deity as his especial favorite from among all the nation.

Two remarkable women are mentioned in the brief records we have of Assyria and Babylon. Their names are Semiramis and Nitocris.

When Ninus, king of Assyria, besieged Bactria, it is said the attempt would not have been successful, had it not been for the assistance of Semiramis, who was at that time the wife of one of his principal officers. She planned so skilful a method of attack, that victory was insured. Ninus became a passionate lover of the sagacious lady, and her husband committed suicide. Soon after this she became queen. Some say she requested the monarch to invest her with uncontrolled power merely for the space of five days; and as soon as a decree to this effect had been made public, she caused him to be put to death; but other authors deny this. She succeeded Ninus in the government of the Assyrian empire, and to render her name immortal, she built the great city of Babylon in one year. Two millions of men were constantly employed upon it. Certain dykes built by order of the queen, to defend the city from inundations, are spoken of as admirable.

Altars were built and divine honors paid to the memory of Semiramis.

The other celebrated queen was Nitocris, wife of Nabonadius, who in the Scripture is called Evil Merodach. She was a woman of great endowments. While her voluptuous husband gave himself up to what the world calls pleasure, she managed the affairs of state with extraordinary judgment and sagacity. She was particularly famous for the canals and bridges which she caused to be made for the improvement of Babylon.

Such instances as these do not indicate a degraded condition of women. Yet the Assyrian monarchs had seraglios, at least in times later than Nitocris; for we are told that the effeminate Sardanapalus spent his chief time in the apartments of his women, learning to handle the distaff, and imitating their voice and manners. This fact proves that spinning was not unusual with women of high rank. The exceeding love of perfumes which prevails in the East characterized Assyria. When Babylon was conquered, all the evils arose which might have been expected among a voluptuous people so long accustomed to luxurious living. Fathers and husbands, rather than relinquish their own expensive habits, were not unfrequently willing to receive the shameful price of a wife or daughter’s beauty.

The ancient Lycians, supposed to be descendants of the Cretans, always took their names from their mothers, and not from their fathers. When any one was asked to give an account of his ancestors, he mentioned the female branches only. If a free woman married a slave, the children were free; but if a citizen married a concubine or a foreigner, his children could not attain to any political dignity. The inheritance descended to daughters, and sons were excluded. Some say the Lycian women were treated with this remarkable degree of respect, because their prayers to Neptune once removed an extraordinary salt blighting dew from the fields. Others suppose it was because their ancestors, the Cretans, descended from the goddess Thetis. A woman presided over the different companies into which the Cretans were divided, had the entire management of the household, and at table gave the choicest food to those who had most distinguished themselves. The origin of these peculiar customs is obscured by fable, but they probably arose from some great benefit early conferred upon the state by women. The Lycian men mourned for the dead by assuming female garments.

Artemisia, queen of Caria, so famous for her wisdom and bravery, was descended from the Cretans on the mother’s side. By the death of her husband she was left with the government of the kingdom, until her son should be of age. She served with Xerxes in his expedition against Greece, and furnished five of the best ships in the fleet. She endeavored to dissuade the Persian monarch from venturing a naval battle at Salamis; but her judicious advice not being accepted, she commanded her portion of the fleet, and fought with the utmost bravery. When her vessel was pointed out to Xerxes, he exclaimed, “The men on this occasion behave like women, and the women like men.” The Athenian conquerors considered themselves so much disgraced by having a female antagonist, that they pursued her with the utmost vengeance, and offered ten thousand drachmæ to whoever would take her alive. But she escaped in safety to her own kingdom by means of an artifice; for having attacked one of her own allies, with whom she was displeased, the Greeks supposed her vessel to be one friendly to their cause. Some other stratagems, which she used to obtain power over her enemies, were entirely unworthy of a generous mind.

Xerxes entertained so high an opinion of Artemisia, that he confided to her care the education of the young princes of Persia. Her statue was erected at Lacedæmon, among those of the Persian generals.

She became in love with a young man of Abydos, who did not return her passion; in consequence of which she caused his eyes to be put out while he slept, and then, in a fit of remorse, jumped from the promontory of Leucas into the sea.

There was another Artemisia, daughter of a Carian king, who married Mausolus, famous for his beauty. She was so much in love with her husband, that after his death she mixed his ashes with her drink. She erected a monument to his memory, so magnificent, that it was called one of the seven wonders of the world; and from this circumstance the word mausoleum is derived. She offered large rewards to the literary men of the age, for the best elegiac panegyric on her husband. Two years after his decease, she died of grief.

Little is known of the Trojan women. Their condition was probably very similar to that of women in other nations of the same period. Andromache, though a princess, and well beloved by her husband, fed and took care of the horses of Hector. It is to be presumed that she had a good deal of skill in embroidery, for we are told that she made a representation of the death of Hector, surrounded by garlands. The dreams and prophecies of Cassandra, daughter of king Priam, betray the usual tendencies to invest women with supernatural powers.

The Asiatic Greeks, particularly those of Ionia, were distinguished for voluptuous refinement, and the beauty and gracefulness of their women. The celebrated Aspasia, first the mistress, and afterwards the wife of Pericles, was of Ionia. Her wit and eloquence must have equalled her beauty; for we are told that Plato loved to discourse philosophy with her, and that Pericles sought her advice in great political emergencies.

Zenobia, queen of Palmyra and the East, is the most remarkable among Asiatic women. Her genius struggled with, and overcame, all the obstacles presented by oriental laws and customs. She is said to have been as beautiful as Cleopatra, from whom she claimed descent. She knew the Latin, Greek, Syriac, and Egyptian languages; had drawn up, for her own use, an abridgment of oriental history; and read Homer and Plato under the tuition of Longinus. She was the companion and friend of her husband, and accompanied him on his hunting excursions with eagerness and courage equal to his own. She despised the effeminacy of a covered carriage, and often appeared on horseback in military costume. Sometimes she marched several miles on foot, at the head of the troops. Having revenged the murder of her husband, she ascended the throne, and for five years governed Palmyra, Syria, and the East, with wonderful steadiness and wisdom. After a long and desperate resistance she was conquered by the Roman emperor Aurelian, who had grown jealous of the increasing wealth and power of his rival.

The conduct of Zenobia after her capture tarnishes all the lustre of her character. She who had conducted many battles by her wisdom, and gained them by her valor, trembled when she heard the ferocious Roman soldiery demand her death; and she sought to save herself by sacrificing her best friends to the resentment of the conqueror.

Zenobia, almost weighed down with jewels, and chained with gold, walked, a splendid captive, in the triumph of Aurelian. That emperor, however, treated his unfortunate rival with a degree of clemency unusual in ancient times. He gave Zenobia a very elegant villa, about twenty miles from Rome. The great Queen of the East sunk into the obscurity of private life, and her daughters married into noble families.

Many of the customs of the ancient Jews still prevail in Syria. The rude mill by which they grind their corn is turned by two women, as it was in the days of our Saviour. The excellent wells in the neighborhood of mount Lebanon are still the resort of women, who carry thence large jars of water on their heads, as the daughters of the patriarchs did of old. They are very timid; and if a stranger approaches the fountains they immediately draw their veils. In common with many other Asiatic nations, they bake their bread in small cakes against a heated brick wall. When the cake is sufficiently done, it drops of itself. This no doubt was the manner in which Sarah “baked cakes on the hearth” when Abraham entertained the strangers in his tent.

When a Syrian lady is betrothed, her lover sends her a ring and other jewels, according to his rank and wealth. After these are accepted, she is not allowed to see her intended husband, or any gentleman but her nearest relatives, until the wedding ceremonies are completed. There is no period fixed for the bridegroom to send for the bride; but during the fourteen previous days he repeatedly sends presents to her; and five days before she is summoned from her father’s house, he sends a confidential woman with jewels for her head, neck, and arms. Under the care of this woman, the bride is bathed, her hands stained red, and her face painted like a doll. Presents from friends are sent to the bath, and the bride walks several times round the fountain, adorned with a succession of new dresses and ornaments, accompanied by lighted candles, and the joyful cries of her attendants. After this, she is required to sit in a corner with closed eyes the whole day, except at the hours of eating. The relatives of the bridegroom escort her to his house, mounted on a horse, with her eyes still closed, accompanied by musicians, women bearing torches, and mules loaded with the dresses, ornaments, or household utensils, which she has received. As the procession passes along, the people invoke blessings on the bride.

The Syrian women ride astride on horseback, veiled; but they are less scrupulous than most Asiatic women about removing their veils, when comfort or convenience requires it.

Miss Abbot, the British consul’s daughter, who made a journey into the mountains of Syria, speaks of the inhabitants as remarkable for their kindness and simplicity. They had never before seen a European lady, and their curiosity was much excited. The men stopped her horse to present bouquets and benedictions; and the women crowded her apartments, bringing baskets full of delicious grapes and figs. The young lady says: “As I passed, blessings were invoked upon me, as upon an Arab bride. I was everywhere received with the affectionate welcome of an old friend, rather than with the courteous greeting of a stranger. The women were extremely neat in their appearance, and though evidently very poor, would accept of no remuneration for their offerings.”

The Syrian women wear a very high odd head-dress, called the tantoura, not unlike the horn of a unicorn. It is made of wood, pasteboard, and tinsel, or of the precious metals set with gems. The inhabitants of the mountains are less tawny than those who live in the plains. About Lebanon their complexion resembles that of the French. The women of Damascus and Tripoli are celebrated for their fairness, and for their beautiful dark eyes, which are usually visible, though a veil covers the rest of the face.

Among many sacred relics which abound in Syria, they profess to show the kitchen and fireplace of the virgin Mary, and the fountain where she was accustomed to draw water.

In the mountains of the Anti-Libanus are a peculiar class of people called Druses. They have scarcely any religion, observe neither fasts nor festivals of any kind, and allow brothers and sisters to intermarry. They live in a very secluded manner, and rarely take several wives. The women are extremely modest and industrious. They grind corn and make bread after the old scripture fashion.

The Druses divorce their wives on the slightest pretext. If a wife ask her husband’s permission to go out, and he says, “Go,” without adding, “but come back again,” she is divorced. Though both should wish it, they cannot live together again, without being re-married according to Turkish forms. These people are very jealous, but rarely punish a criminal wife with death; divorce is the usual penalty.

The Turks in Syria, as well as in other parts of their empire, kill a woman as soon as they suspect her; and the fine incurred by a seducer is enormously heavy.

The Turkomans are a wandering tribe, living in tents like Bedouins. They are peculiar for giving a dowry with their daughters, instead of receiving a price for them. They are exceedingly scrupulous about the honor of their women. If a brother should see his sister receiving a kiss even from her betrothed lover, he would shoot the poor girl on the spot; yet, with the usual inconsistency of mankind, they are themselves extremely fond of intrigues, and pride themselves not a little on success.

The Turkoman women are very industrious and ingenious. They make the tent-coverings of goat hair, and weave carpets scarcely inferior to those of Persia. They use no shuttle, but pass the thread with their fingers. They have peculiar skill in dying various brilliant colors. Nearly all the labor falls upon them. The men do nothing but feed the horses and camels at sunset.

Syria is a part of the Turkish empire, and of course governed by Mohammedan rulers.

Dr. Clarke gives the following account of a pacha whom he visited at Acre. “The harem of the seraglio is accessible only to himself. Early every evening he regularly retired to this place, through three massive doors, every one of which he closed and barred with his own hand. Even to have knocked at the outer gate after he had retired would have been punished with death. No person in Acre knew the number of his women, but from the circumstance of a certain number of covers being daily placed in a kind of wheel or turning cylinder, so contrived as to convey dishes to the interior, without any possibility of observing the person who took them. He had from time to time received presents of female slaves; but after they entered his harem, none but himself knew whether they were alive or dead. If any of them were ill, he brought a physician to a hole in the wall, through which the sick person was allowed to thrust her arm, the pacha himself holding the hand of the physician while the pulse was examined. He put seven of his wives to death with his own hand, after his return from a pilgrimage to Mecca, during which the janizaries had obtained admittance to the harem. From all the information we could obtain, he treated the tenants of his harem like the children of his family. When he retired, he carried with him a number of watch-papers he had amused himself by cutting with scissors during the day, as toys to distribute among them.”

The same traveller says: “In the evening we took some coffee in the house of the imperial consul, and were introduced to the ladies of his family. We were amused by seeing his wife, a very beautiful woman, sitting cross-legged by us on the divan, and smoking tobacco with a pipe six feet long. Her eyelashes, as well as those of the other women, were tinged with the black powder made of sulphuret of antimony. Although this has by no means a cleanly appearance, it is considered as essential to the decoration of a woman of rank in Syria as her ear-rings, or the golden cinctures of her ankles. Dark streaks were likewise pencilled from the corners of her eyes along the temples. This reminded us of certain passages of Scripture wherein mention is made of ‘putting the eyes in painting.’ English translators, unable to reconcile this with their ideas of a lady’s toilet, have rendered it ‘painting the face.’”

The Arabs, though Mohammedans, seldom have more than one wife. Divorces rarely take place, unless for misconduct, or for not being the mother of children. If the Arabian women are fortunate enough to have several sons, they are almost idolized by their husbands. The little girls are fair, but they are almost universally exposed to hardships, which soon spoil the complexion. When young they are very lively and agreeable, and sing almost perpetually. In cities the marriage ceremonies are similar to the Turkish. The processions are gay according to the wealth of the parties, and blessings are invoked on the bride as she passes.

The Bedouins live in tents, divided into three apartments, one for the men, one for the women, and one for the cattle. Though often ragged and half clothed, the Bedouin women generally manage to have jewels of some kind or other, for the neck, ears, nose, and arms. Those who cannot afford gold or silver, wear a nose ring of iron, sometimes two or three inches in diameter. The wives of sheiks, and other men of rank, generally wear rows of sequins across their foreheads, and fastened in bunches to the ends of their long braided hair. Rings in the nose, and very large clumsy glass bracelets about the wrist, are common. Their manner of churning butter is curious. They put the milk into a goat-skin with the hair all on. This is suspended by strong cords to the branch of a tree, and a woman shakes it with all her might, until butter is produced. These skins are seldom washed, and the butter, of course, is none of the sweetest.

The Bedouins consider their wives as slaves, and exercise arbitrary power in punishing them for any fault. One of them is said to have beat his wife to death merely because she had lent his knife without permission, though she begged pardon and offered in the humblest manner to go and bring it for him. Being called before a council of the chief men of the tribe, he acknowledged the offence; saying he had told the deceased never to meddle with any thing of his, and he was determined to have a wife who would obey him better. The chief reproved him for not first making a complaint to him; adding that if his wife should, after such a step, be guilty of disobedience, he had a right to kill her if he pleased. The murderer was ordered to pay four sheep, as a penalty for not making application to the sheik or chief; and soon after he married another woman.

They are married by a priest, who joins their hands, and reads certain verses from the Koran. The bride is blindfolded by the priest, and the bridegroom leads her into his tent, on the top of which a white flag is displayed; he seats her on a mat, saying, “You are at home.” He then returns to the assembled company and joins with them in feasting, singing, shouting, firing guns, and performing rival feats on horseback, until after midnight. The bride remains blindfolded during an entire week, her husband merely removing the bandage from her eyes for a moment, the first time he enters the tent, that she may be assured of his identity. Some female friend cooks the food, and performs other domestic duties for her, until she is allowed to see the light of day. The Arabs have many superstitious observances respecting marriage. On such occasions they apply to old women skilful in sorcery, who are supposed to have the art of tying and untying the knots of fate. In cities, the Arabian women cover their faces with a cloth, with two holes worked for the eyes, which are almost always bright and beautiful. Their complexion is lemon-colored. They stain their fingers and toes a yellowish red, and blacken the joints of the latter. The eyebrows are stained black, and the lips blue; and a small flower or spot is often painted or stained on each cheek, the forehead, and the chin.

The following is a picture of an Arab beauty:—“Her eyes are black, large, and soft, like the antelope; her look is melancholy and impassioned; her eyebrows are curved like two arches of ebony; her figure is straight and supple as a lance; her step is like a young colt; her eyelids are blackened with kahol, her lips painted blue, her nails stained a gold color with henneh, and her words are sweet as honey.”

The Arab women are said to be generally graceful in their motions, and in the adjustment of their drapery. On entering an apartment, they carelessly fling off their slippers, and show a naked foot peeping from beneath the loose ample drawers, which fall below the ankle. Mr. Madox, who visited the grand sheik, says: “His daughters sat on a sofa with him; not after the Turkish fashion, but with feet to the ground. They were rather pretty, gaily dressed, with coins suspended on gold chains by the sides of their faces. One of them, seeing I had some difficulty in detaching a piece of meat from the bone, offered me another piece with her stained and jewelled fingers. After dinner, when they washed their hands, they made a great lather with the soap offered by the attendants, which they put in their mouths, and cleansed their teeth with their fingers. After this they smoked.”

When the wives of Arab chiefs accompany their husbands in devout pilgrimages to Mecca, they are carried in a litter borne by two camels. Fifteen miles from Mecca is a small hill, much resorted to by the devout, called Djebel Arafat, or the Mountain of Gratitude. On this spot, according to Mohammedan belief, Adam and Eve met, were reconciled, built a house, and lived together, after a separation of forty, or, as some say, five hundred, years. The women of Mecca are said to be free in their manners, even to boldness. This may be partly owing to the constant sight of strangers, who visit the city as pilgrims, and partly to the dullness and indifference of the men, induced by their abject poverty and ignorance.

But the Arabs are in general extremely jealous of the honor of their women. They would immediately stab a wife or daughter, who was supposed to have disgraced herself. A single life is considered so disrespectable, that a woman, in order to avoid it, will marry a man very much her inferior, or even consent to be the second wife of one already married.

The poor Arabs live in small thatched huts, and sleep on straw mats. Those who are richer have low houses of stone with terrace roofs; and here and there may be found an extraordinary individual, who has sofas, carpets, mirrors, and fountains. Those whose circumstances do not admit of their having separate apartments for women, are careful, when they invite any one to the house, to enter before him, and cry aloud, Tarick! Tarick! (Retire! Retire!) At this warning all the females immediately hide themselves.

If the wife of a Bedouin is seduced, the laws allow him to kill any of the offender’s family whom he may happen to meet. Sometimes the affair is settled by the seducer’s father giving the injured husband three or four of his daughters to sell, for as high a price as he can obtain.

The Kereks are not so kind to their wives as the Bedouins, with whom they often intermarry. A woman cannot inherit the merest trifle of her husband’s property. Even during his lifetime he does not supply her with necessary clothing; she is obliged to beg of her father, or steal her husband’s wheat, and sell it clandestinely. No greater insult can be offered to a Kerek than to tell him he sleeps under the same blanket with his wife; for they do not allow the women to share their apartments. When a wife is ill, they send her back to her parents, saying they paid for a healthy woman, and cannot have the expense of an invalid. Butter is used very freely by this tribe, and they consider it the height of meanness to sell it. A butter-seller is a most contemptuous epithet; and the daughters of such a parsimonious person would have no chance to get husbands.

The Courds, who dwell in the mountains between Turkey and Persia, live in tents, and subsist by plunder, like the Bedouin Arabs. Their women are of a pale mahogany hue, with very fine features. The nose is generally aquiline, the eyes bright and mild, and the whole countenance expressive of kindness and frankness. The Courds have the utmost confidence in their wives and daughters. They may be seen at the tent-doors and in the fields, without veils, and always ready to answer a civil question, or pay a stranger the simple duties of hospitality. Both as maidens and matrons they are very virtuous and modest. These women are active, vigorous, and fearless, and they educate their children in the same way. “Our boys will be soldiers,” say they; “and they must learn to bear and dare every thing. We show them the way.”

The Courds, like most people of similar habits, receive a certain price for the daughters they dispose of in marriage.

The inhabitants of Afghanistan are Mohammedans; of course women are considered as property; and the higher classes are kept scrupulously concealed. But they are an active, romantic people, and have more gallantry than usually characterizes the Moslem religion. The women are industrious in household avocations, and the labors of the distaff and the loom; but they are not required to perform out-of-door work. Owing to the nature of Mohammedan customs and institutions, love and courtship are little known in Moslem nations; but among the Afghans a man often plights his faith to a young woman, goes off to remote provinces, and makes the most laborious exertions to earn money sufficient to purchase her of her friends.

People of all tribes and languages may be found about the beautiful regions of Caucasus. They are generally handsome, vigorous, active, hospitable, cunning, and dishonest.

The Circassians and Georgians have been most celebrated. Among the Circassians, pride of birth is carried to such an extent, that it is said an unequal match was never heard of in that country.

They are very fond of hunting and military exploits; and women, of course, participate in this character. They polish and take care of the armor, are very proud of their husband’s courage, and reproach them severely when defeated. The young men show great activity and skill in military exercises, and the most alert has the privilege of choosing the most beautiful girl as his partner at the next ball. Their dances are in the elaborate Asiatic style, less gay, graceful, and expressive than those of Europe.

When a Circassian prince wishes to marry, he pays the father of the princess the value of two thousand rubles, in arms, horses, and cattle; and his father-in-law gives him a number of slaves in return. The prince of Circassia demanded from the neighboring prince of Mingrelia an hundred slaves loaded with tapestry, an hundred cows, an hundred oxen, and an hundred horses, as the price of his sister. The birth of a child, especially a boy, is celebrated with great festivities. A female infant has a wide leathern belt sewed around the waist, which continues till it bursts, and is then replaced by another. The bridegroom cuts this belt with his dagger, and on account of its extreme tightness fatal accidents sometimes occur.

The children of princes are not brought up at home, but sent soon after their birth to the house of some nobleman, who is charged with their guardianship. The expenses of their education and marriage are paid by the noblemen, who receive no remuneration from the parents.

A Circassian dwelling is divided into two parts, separated from each other by an inclosed court; one allotted to the husband and such guests as he chooses to invite, the other to the wife and family. If a European were to ask a Circassian concerning the health of his wife, he would angrily turn his back without condescending to reply. The lower classes, as usual, have more freedom than the higher; they often go abroad without veils.

Girls marry between their twelfth and sixteenth year, and are considered quite old at eighteen. Their mothers teach them to embroider, and make dresses for themselves and their male relations. On the wedding day the father of the bride makes her a present, but he reserves the greater portion of what he intends to give her, until the birth of her first child. On this occasion she visits him, receives the remainder of her portion, and is clothed for the first time in the matron’s dress and veil.

If there be rival lovers, they often decide the question by single combat, or engage friends in the quarrel, and the victorious party seizes the prize. If the bridegroom can prove any thing against the former character of his bride, he sends her back to her parents, who generally sell her as a slave. An unfaithful wife has her hair shaved, her ears clipped, and the sleeves of her robe cut off, and in this situation is sent home to her father on horseback, to be sold as a slave.

The Circassians have two kinds of divorce; one total, and the other provisional. In the first case both parties are immediately at liberty to marry again; in the other, the couple agree to separate for a year, and if at the end of that time the husband does not send for his wife, her relatives compel him to a solemn divorce, that she may be able to marry again. After the death of the husband, the wife governs the family, without dividing the property among the children. When she dies, the wife of the eldest son usually takes her place; the children can then demand a division of the fortune, the oldest receiving the largest share. At funerals, women utter loud cries of grief, and disfigure themselves with scars. They wear black for mourning.

The Circassians, like the Arabs, are remarkable for hospitality. They will incur any dangers to protect a person that has eaten of their food. Should the enemies of a stranger attempt to seize him in the house of a Circassian, the wife of his host would give him milk from her own breast, in token of adoption; and from that moment all the tribe would feel bound to avenge his wrongs, as if he were a brother.

The Circassian women have been celebrated throughout the world for their beauty. Some modern travellers have denied their claims to such great celebrity. Dr. Kimmel says, “I have met with none of extraordinary beauty; and officers who have long commanded in the Caucasus have informed me that Circassian beauties are extremely rare.”

But it must be remembered that women of the higher classes are rigorously excluded from the sight of a traveller; and in a country where the feudal system prevails to its utmost extent, the handsome daughter of a serf would be immediately claimed by her noble master, who could sell her for the royal harems, or reserve her for himself, as he saw fit.

Women of rank embroider, weave elegant baskets, and other ornamental things. The lower class tend the flocks, weave garments for the men, and do a variety of household and out-door work. The serfs are the only class who continue to live with a wife after she grows old. It is an uncommon thing for any man or woman, even among the princes, to know how to read or write.

The condition of the Georgians is very similar to that of their neighbors the Circassians.

The Georgian women are very remarkable for beauty; but are said to be wanton, treacherous, and uncleanly. A great trade in female slaves has been carried on in Georgia. Fathers sell their children, brothers their sisters, and nobles their vassals. Jewish agents are continually traversing the provinces about Caucasus, seeking the fairest flowers for the harems of Turkey and Persia. A handsome, red-haired girl will sell in Constantinople for six or seven thousand piastres.

The Georgian women are tasteful and elegant in their dress, and great pains are taken to perfect them in those voluptuous arts of pleasing, which the Orientals call female accomplishments.

The men being almost always engaged in war, or hunting, there is very little companionship between the sexes.

The Armenians are Christians; but their customs with regard to women are very similar to the Turks, excepting that their laws do not permit a plurality of wives. They keep their wives and daughters as rigorously excluded as the Turks do theirs. A man never sees the face of the woman he is to marry, and courtship is a thing unknown.

The mother of a young man generally selects a bride for him, and makes all necessary arrangements concerning the dowry, bridal presents, &c. The nature of these presents are regulated by old laws and usages, and each article is blessed by a priest.

When the bridegroom goes to bring his bride from her father’s house to his own, his father-in-law gives him a new watch, and the nearest female relations hang pieces of gold tinsel on his hat. He is introduced to the bride, who sits on a low sofa, so completely buried in dresses, that not so much as the tip of her shoe is visible. A thick white linen veil, called the perkem, used only for bridals, is thrown over her head; over this is another veil composed of tinsel, or sheets of gilt paper. Her hair flows down, and, joined to a mass of false hair, rests upon the sofa. The priest leads her blindfolded to the centre of the room, places her hand in that of the bridegroom, and pronounces a blessing. All the company then form in procession; a priest goes first with a lighted torch, and is followed by the bridegroom; the march is closed by the bride, who, being unable to see for herself, is led by female relations. When they arrive at the bridegroom’s house, the bride is smoked with incense, and sprinkled with rose-water. She is then led to her apartments, and left with the women. The bridegroom proceeds to his apartment, where he is shaved and dressed in his wedding suit, every article of which is blessed by the priest, as he presents it. The couple are then led forth to the centre of another apartment, where the priest again joins their hands, and knocks their foreheads gently together. One of the family waves a crucifix over them, they again touch foreheads, and continue to lean against each other, while the priest chants some passages from the gospel. When he has done singing, the priest produces two strings exactly alike, made of white and rose-colored silk interwoven together. He ties one round the brow of the bridegroom, over whom the crucifix is held, and asks, with a solemn pause between each question, “If she is blind, thou acceptest her?” “If she is lame, thou acceptest her?” “If she is hump-backed, thou acceptest her?”

To each question the bridegroom answers, “I accept.” The other silken string is then tied round the brow of the bride, over whom the crucifix is held. The priest says, “Thou acceptest.” She answers, “I accept.”

The company then shower small pieces of money on the couple, the cross is waved, and the priests chant. All the men quit the room for a short time, while the matrons remove a quantity of the robes and veils, under which the bride is well nigh stifled. At a given signal, the husband is admitted, and allowed to see, for an instant, the countenance of his wife.

All the company then pass in. The bride is not again enveloped with the linen veil, but her face is covered with the tinsel and gold paper. The female guests kiss her, and put presents in her hand. After this, all the male relations, to the remotest degree, are allowed a glance at the bride’s face, and the favor of kissing her hand.

Feasting and amusements then commence, and continue for three days. All this time the bride is obliged to sit motionless on the sofa; it would be considered the height of indecorum for her even to whisper to any one, except the old matron who accompanied her from her father’s house, and who is generally her nurse.

Toward the end of the third day, the priest leads the bridegroom to the bride, removes the silken strings from their brows, and carries away the tinsel veil. The bride is now, for the first time, permitted to speak. According to the old laws, she was not allowed to open her lips in the presence of her mother-in-law, or her married sister-in-law, for one year; the practice is now less rigid, but the most profound respect, and implicit obedience, is still exacted from the bride toward the relatives of her husband.

The marriages even of the poorest Armenians take place with all this ceremony and parade. Cooking utensils, robes, veils, &c., are kept stored in the churches, for the use of those who cannot afford to buy them for the occasion.

The dress of the Armenian ladies is remarkably heavy and loaded, and their ornaments large and massive. They have black eyes, ruddy complexions, and in general coarse features, with little expression. When they go out, the face is muffled up with bandages so as to show only the eyes, and sometimes a part of the nose. In the house, as well as abroad, and by night as well as by day, they wear a nose band, the pressure of which makes that feature universally broad and flat. They allow none of their hair to be seen, except a long braid that falls down the back nearly to the ground. The custom of muffling themselves up, so that all look nearly alike, led Tournefort to say, facetiously, “An Armenian returning from a journey is not sure to find the same wife; he cannot tell whether she may not be dead, and whether some other woman may not have stepped into the place of the deceased.”

The Armenian salutation, on entering a room, is to place the right hand rapidly to the breast, mouth, and forehead. The ladies throw off their slippers before they sit down. The manner of lowering themselves upon the divan, so as to assume the oriental posture, is said to be altogether inimitable by a European. For the sake of change in position, they sometimes kneel.

Xenophon, in his Cyropædia, relates a beautiful anecdote of an Armenian wife in very ancient times. The princes of the country having evaded the payment of their customary tribute to Persia, Cyrus made war upon them, and took the royal family prisoners. Tigranes, the king’s son, had been recently married to a woman for whom he had very great love. The Persian monarch asked the prince what price he would give to regain her. Tigranes with great fervor replied, “Oh, Cyrus, I would save her from servitude at the expense of my life!” The noble conqueror replied, “Take your own to yourself; and do you, Armenian king, take your wife and children, without payment, that they may know they come free to you.”

When the Armenians returned home, all were talking of the magnanimity, mildness, and beauty of Cyrus. Tigranes said to his wife, “And do you, Armenian dame, think Cyrus so very handsome?” “Truly,” said she, “I did not look at him.” “At whom then did you look?” inquired her husband. “At the man who said he would ransom me at the expense of his own life,” she replied.

The Turks as Mohammedans may have four wives, and as many mistresses as they can maintain; but the common class of people rarely have more than one wife.

The Grand Sultan cannot marry one of his own subjects, and Christian princesses would not in general be willing to form one of his numerous harem, even if such an alliance were not regarded as an abomination by the Moslems. His household is therefore composed of beautiful female slaves, usually presented by the first grandees of the empire, as one of the surest methods of obtaining royal favor. The heir apparent is consequently always the “son of a slave;” a contemptuous epithet often applied to him in the hour of adversity.

Orkhan, the second emperor of the Turks, is the only one on whom a Christian princess was bestowed. Theodora, of the Greek empire, daughter of Cantacuzene and Irene, was given to the powerful Turk by her ambitious father, though he was well aware that he previously had many wives and favorites. No marriage ceremonies were performed; but the troops were assembled round a throne, on which Theodora was seated concealed by silken curtains. At a signal from the emperor, the screens were withdrawn, and the bride discovered in the midst of kneeling eunuchs and blazing torches; while the joyful sound of trumpets and other instruments of music welcomed her appearance. Her father had stipulated that she should be allowed to preserve her religion in the midst of the harem, and he wrote much in praise of her charity and devotion in this difficult situation.

Achmet I. is said to have had three thousand women in his harem, and the grandees of the empire generally have some hundreds. The rigid seclusion of Mohammedan women is said to have originated in the conduct of Ayesha, called Best Beloved Wife of the Prophet, and Mother of the Faithful. She went out into the desert to look for a pearl necklace she had lost, and on her return was accused of listening to the smooth words of an officer she met. Mohammed did not withdraw his affection, and publicly protested her innocence; but keenly alive to the disgraceful report, he expressly forbade any Mussulman to speak to his wives, or to remain in his house after dinner, or to enter it in his absence.

Harem is an Arabic word signifying sanctuary. These retreats are so carefully guarded, that little is known of their interior arrangements. Physicians, and the wives of European ambassadors, have sometimes gained access to seraglios, which they describe as follows: Favorites of the highest rank are called khatouns, of which there are seven. She who first presents the Sultan with a son becomes the sultana hasseki, and takes precedence of the others. Next in rank to the khatouns are the odahlycs, whose number is unlimited. Each of the khatouns has a seventh part of the odahlycs, and a certain number of eunuchs and slaves as her own peculiar attendants; and each has a separate court, garden, and bath, belonging to the pavilion in which she resides. These pavilions are adorned with marble, paintings in arabesque, gilding, mirrors, &c. The odahlycs, generally to the amount of some hundreds, sleep on sofas in a long high gallery, divided by a double row of chests of drawers, where they keep their clothing. The staircases to this gallery are secured by massive trap-doors, fastened with bars of iron. The inner courts of the harem are guarded by black eunuchs, with muskets always in their hands, and the outer by white eunuchs. Innumerable subordinate officers are appointed to settle disputes, and keep order within and around the harem. When any of the Sultan’s women accompany him into the gardens, officers are in readiness to warn the gardeners and all other men to retire; and should any one be slow to obey, he would be killed on the spot. When the king’s women are removed from one seraglio to another, they are accompanied by officers with staves to keep off the people, and to prevent the ladies from showing themselves by drawing the curtains of their litters. When ill the women are always attended by their own sex. Physicians are admitted into the harem only under the strictest guard, and on extraordinary occasions; even then they are not permitted to see their patients, except through gauze. Notwithstanding all these precautions, intrigues are sometimes successfully carried on. If discovered, the woman is tied up in a sack and drowned; but the Koran ordains that he who accuses a woman without being able to prove her guilt, shall receive the bastinado.

The mother of the reigning Sultan is called sultana valydeh; a title which she assumes at his accession, and loses whenever he dies, or is deposed. Her sons treat her with the most unbounded respect, and give her almost supreme control in the harem. Her political influence is likewise by no means inconsiderable. The grand seignior often communicates to her the secrets of state; covered with a veil, she holds conferences with the grand vizier and the mufti; and in the absence of her son, she issues orders in his name. In the time of Achmet III., the sultana valydeh warmly espoused the cause of Charles XII. of Sweden, and made great exertions to arm Turkey against Russia, in his behalf. She even wrote letters to the king of Sweden, and to count Poniatowski, though such a step was in open defiance of the laws of the harem. The revenues of certain provinces belong to the sultana mother, and in times of emergency she often lends large sums to his Highness.

The sultana valydeh and the sultana hasseki almost always dislike each other, because each is jealous of the other’s influence over the reigning monarch. The hasseki finds it prudent to dissemble her hatred, for fear of giving offence to the Sultan; and the valydeh on her part, while she refrains from openly wounding the affections of her imperious son, generally contrives all manner of secret and indirect means to injure his favorite. It sometimes happens, however, that the hasseki is so perfectly passive and submissive as to be a favorite both with mother and son.

If the heir apparent dies, the hasseki loses her rank, and the next khatoun who has a son takes her place.

This gives rise to the strongest feelings of rivalship, envy, and hatred. No pains are spared by the khatouns to destroy the offspring, injure the health, or vex the feelings of those odahlycs in whom they are fearful of finding rivals.

The sultana Guneche (a name which signifies the sun) had acquired great influence over Mohammed IV. by her beauty, excellent understanding, and perpetual flow of spirits. In the height of her power, the sultana mother was malicious enough to introduce to her son a lovely Circassian slave, named Gulbeyaz, or the white rose. The effect produced upon the mind of the voluptuous monarch was precisely what she wished: Guneche soon received intimation that apartments and a sultana’s train were in preparation for the new favorite. She stole to the chamber of her rival, and after loading her with the bitterest invectives, beat her so cruelly that the whole harem was in an uproar. The Sultan provided Gulbeyaz with another residence six leagues distant, and threatened to treat Guneche as a slave. She, however, made her peace with him, by attributing her rash conduct to excess of love, and expressing her determination in future to sacrifice her own feelings to the gratification of her lion, as the sultanas fondly call his Highness.

But afterward her jealousy showed itself in a still worse form. The Sultan had received from the grand vizier a most beautiful slave, named Khadyjeh. With a view to her safety, he conveyed her to a seraglio on the canal of the Black sea. For a time, Guneche appeared to have no suspicion of the frequent visits he paid her. But one day when the grand seignior had gone a hunting some distance from Constantinople, she ordered caïques to be secretly prepared for an excursion on the canal. On her arrival at the seraglio where Khadyjeh was confined, she affected to wish to enter the pavilion to rest. The new favorite was engaged in the innocent amusement of angling, in a closet that overhung the sea. Her vindictive rival came softly behind her, and suddenly pushed her into the waves, from which she rose no more.

The heir to the throne remains under the tuition of his mother until he is eight or nine years old, and custom, as well as the rules of the Koran, require from him the most implicit and reverential obedience. The day on which this important little personage is delivered over to male instructers is celebrated with great pomp. A recent traveller thus describes the ceremonies that took place when the oldest son of Sultan Mahmoud was nearly nine years old: “The extensive plain of Ibraham Aga, on the Asiatic shore, was covered with tents for the accommodation of troops of children, of whom six thousand were present. The Sultan was seated on a throne in a splendid pavilion, supported by gilded columns, hung with gold and silver tissue. The young prince was introduced to all the chief officers of the empire, and after respectfully embracing his father’s feet he took his seat on a cushion near him. A chapter from the Koran was read, and a prayer pronounced by the grand mufti. At every pause all the children throughout the camp cried Amen, and it was echoed by the neighboring hills. Food is distributed and criminals pardoned in honor of the occasion. The festival lasts three days; and during all this time, men, women, and children remain in the field. The troops, the long line of tents, the noisy children, and women in all manner of gay costumes, riding in their painted and carved arabahs, drawn by oxen, combine to make the scene very cheerful and exhilarating.”

In many instances the Sultans, when they ascended the throne, have caused all their brothers to be put to death, to prevent any disputes about succession. Amurat III. caused his five brothers to be killed in the presence of their own mothers, one of whom, unable to endure the sight, stabbed herself in despair. He likewise put to death two of his father’s slaves, who were likely to become mothers. Mohammed III., son and successor of Amurat, caused nineteen brothers to be strangled, and ten of his father’s odahlycs to be thrown into the sea, for the same reason.

The khatouns occasionally make each other a ceremonious visit, probably from motives of curiosity; but their meals, baths, and amusements, are distinct from each other. They change their dresses many times a day, smoke, chew gum mastic, and loll on sofas, while female slaves dance around them, and perform pantomimes, which almost always represent love scenes. They have likewise magic lanterns and puppet shows, the subjects of which are said to be any thing but modest. One of their favorite occupations is making beads of rose leaves. The petals of the rose are carefully picked, and pounded into a smooth paste in an iron vessel. The iron, acting upon a certain acid in the rose, turns the paste quite black. It is made into little balls, which are perforated for stringing, and hung up in the shade to dry. When hard they are rubbed between the hands with a little attar of rose, till they become perfectly smooth. They never lose their fragrance. The Turkish ladies spend hours in passing these beads backward and forward on a string, inhaling the delicate perfume. They practise dancing, music, and embroidery, in the cool kiosks or pavilions, situated in the midst of the gardens. Here Frank and Greek women are sometimes admitted to exhibit goods and jewelry for sale, and Jewesses skilled in fortune-telling, amulets, and love-potions, are always welcome.

A visit from any lady of distinction, either from a foreign nation or some distant part of the empire, is an extraordinary occasion, and conducted with much ceremony. If the visiter be a European, they manifest the greatest curiosity concerning those Christian countries where they have been told each man has but one wife. At parting, the guests are usually presented with embroidered handkerchiefs, and sprinkled by the attendants with perfumed waters.

The Sultan sometimes indulges his women in what is called the Feast of Lamps, which consists in a general illumination of the gardens of the seraglio with colored lamps and reflecting mirrors. Booths are erected for the festival, furnished with a variety of goods, and with vases full of beautiful flowers. The sisters, nieces, and female cousins of the grand seignior are invited. The women of the harem, in appropriate dresses, tend the bazar, while the Sultan and his guests walk about purchasing jewelry and rich stuffs, which they present to each other. Dancing, music, and sports of various kinds continue till late at night.

The women of the harem try to obtain as many jewels as they can, because in case of their master’s death these are not taken away from them. In the midst of slaughter, the most ruffianly soldier considers the walls of the harem as sacred; and when executioners are sent to strangle a state criminal and seize his effects, they do not enter his seraglio, or touch any property that belongs to his women.

The Sultan’s daughters and sisters enjoy more liberty than any of his favorites. Not being heirs to the throne, they are not exposed to the perils that await his brothers and sons. While these girls are yet in their cradles, a husband is provided for them, generally among wealthy pachas; and as soon as he dies, they are provided with another; who (with a view to securing his wealth for the royal coffers) is very likely to be accused of some crime and soon strangled. Thus a sister of Amurat IV. had four husbands in less than one year.

If the sultana be ever so old or ugly, a man dare not refuse the honor of her alliance, if he values his head. During the reign of Abdul Hamyd, an old sultana fell in love with a handsome and wealthy young man, whom she saw pass her windows during a public ceremony. The young man was thunder-struck when the Sultan made known the honor that awaited him; for he had an excellent wife, whom he most tenderly loved. But there was no escape for him. Had he attempted to fly, his capture and death would have been almost certain. He was compelled to dismiss his wife, who survived their separation but a few days.

The individual thus chosen is summoned to the presence of the Sultan, where he waits till the presiding khatoun comes and makes a signal that he is to follow her into the harem. At the threshold, the eunuchs take off his slippers, and make him wait some minutes, in token of the obedience he owes his royal consort. When he enters, he makes three obeisances, kneels, bows his face to the ground, and repeats a short prayer. The khatoun then conducts him to his bride, who sits on a sofa, entirely covered with a veil of red taffeta. She treats him with the utmost haughtiness, which he tries to soften by magnificent presents. The slaves bring a tray containing sugar-candy and a pair of pigeons. The bridegroom offers some of the pigeon to the sultana, and she offers him candy. He expresses his felicity in terms the most reverential. The sound of various instruments then gives him notice to retire from the apartments of the women, and feasting and amusement is kept up till late in the night. If the bride be past the years of infancy, she is conducted to her husband’s residence with great pomp.

Some writers have affirmed that a part of these marriage ceremonies consists in the Sultan’s saying to his sister, or daughter, “I give this man to be thy slave. If he offends, cut off his head;” and that the bride actually wears a sabre in token of her authority. Whether this be true or not, there cannot easily be any other bond than fear, in an alliance where one word of complaint from the wife would bring an executioner to strangle the husband.

The female relations of the Sultan are never allowed to quit Constantinople, lest their sons should escape the power of the despot, and occasion disturbances in the succession to the throne. When the Sultan dies, his women are shut up in what is called the old seraglio. If his successor be his son or brother, it is sacrilegious for him ever to look upon them; if otherwise, the love of novelty sometimes leads him among them to select new favorites.

But the seraglios of the Sultan and his grandees do not furnish a true picture of the character and condition of the Turkish women; any more than the royal marriages and etiquette of European courts are indicative of the manners of the people. Women of the middling classes in Turkey appear to enjoy a very considerable degree of freedom and consideration. It is even said that hen-pecked husbands are as numerous there as elsewhere. Their houses are indeed divided into separate apartments, one portion devoted to the men and the other to the women. Sometimes these apartments communicate only by one door, of which the husband holds the key; and the food of the women is conveyed to them by means of a revolving cupboard, similar to those by which the poor are supplied with food at the gate of convents. But, generally speaking, the Turkish women go in and out at their pleasure. The streets and bazars of Constantinople are full of them. They seldom address a stranger, or reply if spoken to; but if any thing peculiarly attracts their curiosity, they ask questions with much simplicity. Their favorite recreation is an excursion on the Bosphorus, the arrangements for which are made with very little ceremony. A lady sends her servants to invite her female friends, orders the provisions to be carried with them, gives directions for her husband’s dinner, steps into her caique,[1] calls for her friend, proceeds up the Golden Horn, selects some pleasant scene where the children can frolic under the shade of lofty trees, and there they remain working, talking, singing, and playing on the thambourah,[2] till the declining sun gives them warning to return. Sometimes the husbands join in these excursions, and sit in a group apart from the ladies, smoking, and sipping sherbet and coffee, while female slaves amuse them with dancing and singing. Trustworthy attendants always accompany the ladies on these occasions, to protect them from intrusion. It would be considered extremely indecorous for a stranger to approach the group.

These excursions on the canals are said to be sometimes the scenes of love-intrigues, carried on by means of signals from those in the neighboring houses to those in the boats. The police officers are on the watch for such misdemeanors; how often their vigilance is eluded, is best known to those who reside near the Bosphorus. The natural love of overcoming obstacles is a strong incentive to intrigue, and the custom of wearing veils favors concealment. In case of detection, the prompt punishment of despotic countries follows without much ceremony. All the public know, is that some woman is seen hanging lifeless from her own window, with her lover, or supposed lover, by her side; or that her body, inclosed in a sack, is found floating on the Bosphorus.

In former times the Turks considered it so improper to display a female face, that they used to fire at English merchant-ships the figure-head of which represented a woman; but the custom of veiling the face, by a muslin tied over the mouth and chin, is gradually going out of fashion, especially with the young.

The Turkish ladies spend some of their most agreeable hours in the public baths appropriated to their use. These baths are lighted by bell glasses at the top, and consist of apartments of different degrees of temperature. The last room is so hot that high wooden clogs must be worn to protect the feet from the pavement, and a sudden perspiration trickles from the pores at the moment of entrance. Yet the women go very frequently, and sometimes remain in this atmosphere five or six hours, while their attendants rub them with a kind of brush, and pull the joints till they crack. This operation, at first a little painful, is said to be followed by a sensation peculiarly agreeable. Having made plentiful use of perfumed soap and pomatum, braided their tresses, and pared their nails, the bathers pass into the next room, the temperature of which is lower. Here clean beds are prepared for delicious repose after the relaxation of the bath. Coffee and cordials are likewise furnished in this room, and sometimes a whole party of women dine there, and stay till evening, listening to stories, and discussing the important affairs of love and dress.

Turkish women generally have a sallow complexion with dark eyes. A face like a full moon, and a person decidedly fleshy, are among their requisites for beauty. The grandees are said to place a peculiar value upon fair-haired girls, probably on account of their rarity.

The wedding ceremonies are simple. All the relations send presents of furniture, clothes, or jewels, which are the property of the wife in case of her husband’s death. Sometimes, when the marriage contracts are signed, a solemn promise is exacted from the man that he will never marry again during the lifetime of his wife. The bridal ceremony is performed by an iman or priest, who joins the hands of the parties, and recites certain prayers from the Koran. It sometimes takes place at the bridegroom’s house, but more generally at a mosque. The day before the wedding the bride goes to the bath, where her female relations and friends take off her dress, sing a bridal song, and offer their various gifts. The parties are escorted to the mosque in state, accompanied by friends and relations in arabahs,[3] drawn by oxen decorated with ribbons and garlands. The arabah in which the bride is conveyed is closed, but the others are open. The bridal veil is bright red bordered with yellow. The eyebrows of the bride are united in one broad black streak, by means of antimony and gall nuts; and her fingers are stained with hennah. When the new part of the nail forms a contrast with the stained part, it is considered peculiarly beautiful. Sometimes a childish love of ornament is carried so far, that gilt paper cut in the form of crescents, and various fantastic shapes, are stuck upon the face. Before the arabah which contains the bride are borne several trees surrounded with hoops, from which hang festoons of gold thread or tinsel, which wave in the breeze, and glitter when the sun glances on them. The procession consists of dancers, musicians, mountebanks, horses loaded with the furniture and apparel of the bride, and the relatives and friends on horseback, or in carriages.

When the bridegroom leaves the mosque, his friends strike him smartly on the shoulders for good luck. Girls are usually betrothed at the age of three or four years, and receive the nuptial benediction at twelve or fourteen. The custom of not allowing the bridegroom to see the bride until after the ceremony is contrary to the precepts of the Koran; for Mohammed says to one of his disciples, who was about to take a wife, “First see her, that you may judge how you should like to live with her.”

The wedding festivities last four days; the men feasting and frolicking in one set of apartments, the women in another. They usually begin on Monday, to avoid interfering with the Mohammedan Sabbath, which comes on Friday. A single life is very disreputable, and widows almost invariably marry again, unless they are very old. A Turkish woman is respected by her family and the world in proportion to the number of her children. In general they have very numerous claims to this kind of distinction. The Koran declares that a woman who dies unmarried is in a state of reprobation.

The common idea that Mohammedans believe women have no souls, is not founded upon any thing contained in the Koran. Mohammed expressly says: “Whoso worketh good, male or female, shall enter paradise;” and the pilgrimage to Mecca, for the salvation of their souls, is enjoined upon women as well as men, with the proviso that they must be accompanied by their husbands, or near male relations.

The Mohammedan law forbids pigs, dogs, women, and other impure animals to enter a mosque; and the hour of prayers must not be proclaimed by a female, a madman, a drunkard, or a decrepit person. The first prohibition was no doubt intended to prevent the frequent meetings between the sexes which would be likely to take place during religious services. The last regulation implies no peculiar contempt for women; the same classes would be excluded from the priesthood in Christian countries.

The Turkish proverb, that “A woman causes the ruin or prosperity of a house,” implies that female influence is in some degree acknowledged and appreciated.

Jests at the expense of women prevail in Turkey, as they do all over the world. Nass-red-dyn, the Turkish Æsop, wishing to propitiate the conquering Tamerlane, proposed to carry him some fruit. “Hold,” said he, “two heads are better than one; I will ask my wife whether I had better carry quinces or figs.” His wife replied, “Quinces will please him best, because they are larger and finer.” “However useful the advice of others may be,” rejoined Nass-red-dyn, “it is never well to follow that of a woman; I am determined to take figs.”

When he arrived in the camp, Tamerlane amused himself with throwing the figs at his bald head. At every blow Nass-red-dyn exclaimed, “God be praised!” Tamerlane inquired what he meant. “I am thanking God that I did not follow my wife’s advice,” replied Nass-red-dyn; “for if I had brought quinces instead of figs, I should certainly have a broken head.”

Women do not attend funerals in Turkey, the ceremonies of which are very simple. At the death of a husband they put on a particular kind of head-dress, and wear no ornaments for twelve months. At the grave the iman repeats a prayer, and calls the deceased three times by his name, and by that of his mother, never by his father’s. If the mother’s name be unknown, they call him “son of Mary,” the blessed virgin; if the deceased be a woman under similar circumstances, they call her “daughter of Eve.” A column with a sculptured turban on the top designates the grave of a man; a kind of vase, or marble bowl, is placed on the top of columns erected for women. After a rain, the birds come to these vases to drink. In Syria, Armenia, and Turkey, the color of mourning is celestial blue.

In 1755, Othman III. made very severe ordinances with regard to women. He forbade their going abroad on Friday; would not allow them to do their own shopping; (that task being transferred to their husbands and male relations;) ordered them to wear coarse dull-colored cloth instead of fine Cashmeres; and made an express edict against their high head-dresses. The women, to avoid this last ordinance, contrived a species of machinery by which they could suddenly diminish their caps, and raise them again, when the police officers were out of sight.

These regulations were but temporary. The wives and daughters of the wealthy Turks dress with extreme magnificence. Rich colored damask brocades embroidered with silver and gold, and looped up with buttons of diamond or pearl, are much worn. Though the national costume remains the same, fashion plays a thousand freaks with the details of dress.

The Turks do not consider it polite to make inquiries concerning each other’s wives. Among the class of vicious women in cities the number of Mohammedans is said to be very small, because the laws restraining them are peculiarly severe. If it be discovered that a Mohammedan woman has a Christian lover, he is compelled to marry her, and renounce his religion.

Perhaps there is no country where slavery exists in so mild a form as in Turkey. The children of slaves are brought up in the same way as the legitimate children, and enjoy the same privileges and rights. Female slaves are free by law at the end of six years, and allowed to form the most advantageous marriages they can.

Instances are numerous of slaves rising to the highest dignities of the empire. The black eunuchs of the seraglio often acquire immense wealth and influence.

It is a singular fact, that the Mohammedan nations treat slaves better than the Christian; and that, among Christians, the Catholic nations treat them better than the Protestant.

Both European and Asiatic Turkey have been described under the head of Asia, because their manners and customs are so decidedly and entirely oriental.

Of the Asiatic Greeks nothing is here said, because their character and condition is essentially the same as that of the Greeks in Europe.

Numerous Frank and Armenian merchants reside in Smyrna, the manners and costumes of which are a curious combination of various nations. It seems very odd to travellers to meet ladies with English or French names, wearing the Turkish or Greek costume, and speaking the Greek language. The Carnival is celebrated at Smyrna with extraordinary splendor. On this occasion the ladies appear in their richest attire, and there is a continual succession of waltzing parties, concerts, and theatricals.

The wealthy Frank merchants residing in Turkey are extremely cautious in arranging the marriage contracts of their daughters. The bridegroom engages to secure his wife a certain portion of his fortune, in case she survives him, and receives, on his part, a written promise from her father of the money, jewels, clothes, &c. constituting the dowry, and of the portion he intends to leave her at his death.

The Persians seem to have been remarkable among the ancient nations for a savage jealousy of women, which led them to keep the objects of their love perpetually imprisoned and guarded. Their severity is spoken of as extraordinary, by Plutarch, and other authors, who wrote at a period when even the most enlightened nations allowed very little freedom to their women. Yet the Persians are said to have been the first who carried their wives and children into the field of battle: “We do it,” said they, “that the sight of all that is most dear to us, may animate us to fight more valiantly in their defence.”

The Medes and Persians are likewise supposed to have been the first who introduced dancing and singing women to entertain their guests at a banquet; but the fact that Cyrus gave two captive female musicians to his uncle Cyaxares, proves that music was cultivated at a very early period, by nations which yielded to the dominion of Persia.

The character of Cyrus is the brightest page in Persian history. At a time when female captives taken in war were treated with the utmost indignity, and sometimes with savage barbarity, he was distinguished for a degree of respectful gallantry, which would have done credit to the most refined prince of modern times.

When told that the exquisitely beautiful wife of Abradatas had been assigned to him among other spoils of the Assyrian camp, and that the woman wept incessantly for her husband, to whom she was fondly attached, Cyrus at once resolved not to see her, lest her unrivalled loveliness should make it difficult for him to do his duty. In fact, he protected her against himself, and against one of his favorite officers, who, being appointed to attend upon the beautiful Panthea, had become a captive to her charms. Nothing could exceed the gratitude of the princess, when she found herself and her attendant maidens living in the midst of the Persian camp with as much safety and seclusion, as if she had been in the palace of her husband. Abradatas having received information of the magnanimous conduct of Cyrus, immediately hastened to engage himself, his troops and treasures, in the service of the virtuous monarch. When he was about to go forth to battle with Cyrus, Panthea brought him a golden helmet and arm-pieces, with broad bracelets for his wrists, which without his knowledge she had caused to be made from her own jewels. When he asked, with affectionate surprise, if she had sacrificed her ornaments for him, she replied that her husband was her greatest ornament. She then reminded him of their obligations to Cyrus, and told him that much as she loved him, she had rather be buried with him than live to know he had been deficient in courage. Abradatas laid his hand gently on her head, and looking upward, exclaimed, “O, great Jove, make me worthy of such a wife as Panthea, and such a friend as Cyrus!” As the princess put on his armor, she turned aside to conceal her tears; and when the door of his chariot was closed, she kissed the steps by which he had entered, and followed after him. When he perceived this, he again bade her farewell, and entreated her to return. Her attendants placed her on a litter, and threw a tent-covering over her, to conceal her from the admiring troops. When the dead body of Abradatas was brought from the battle, Panthea reproached herself that she had urged him to such desperate courage. With the stern enthusiasm of ancient times, she stabbed herself to the heart, and died on her husband’s breast; having first given directions that their corpses should be wrapped in the same mantle. The Persian monarch, with sincere lamentations, ordered magnificent funeral rites, and a monument to be erected to their memory.

There is reason to suppose that Cyrus was blessed in his own domestic relations; for we are told that he mourned for his wife Cassandana with the sincerest grief, and commanded public demonstrations of sorrow throughout the empire.

The virtuous decorum of Cyrus was an exception to the general character of Persian princes. Men of rank, who could indulge their whims without control, sometimes married their own sisters and daughters. Artaxerxes Memnon, being in love with his beautiful daughter Atossa, had some fears that the affair would not redound to his credit; but his mother quieted these scruples by saying, “Are you not set over the Persians by the gods, as the only rule of right and wrong?”

Another of the Persian kings called the magi together to give their opinion on a similar occasion. The accommodating priests answered, “We can find no law that authorizes a man to marry his own daughter; but our laws authorize a king to do whatever he pleases.”

Some idea of the excessive voluptuousness of the Persian court in ancient times may be derived from the account given of Ahasuerus.

By an old custom the queen had a right to ask any favor she thought proper on the king’s birthday, and he was bound to grant it. Amestris, the wife of Xemes, on one of these occasions, being filled with vindictive jealousy, demanded that her sister-in-law should be mangled in a most shocking manner and thrown to the dogs. The innocent victim, who had in fact discouraged and resisted the king’s passion, was destroyed in the most cruel manner.

The splendor which now characterizes Persian princes prevailed in ancient times. The revenues of provinces were devoted to particular articles of the queen’s wardrobe. This was implied by their names; one being called the Queen’s Sandals, another the Queen’s Girdle, &c. The use of false hair was not uncommon in Media and Persia.

The account given of Alexander’s marriage with the daughter of Darius seems to imply that the ancient marriage ceremonies were very simple. A great feast was prepared, the bride was seated beside her lover, he took her hand and kissed her in presence of the assembled guests, and she became his wife.

The ancient Persians considered matrimony so essential, that they believed those who died single would infallibly be unhappy in another world; for this reason, when a relation of either sex died unmarried, they hired some person to be formally married to the deceased as soon as possible.

It was considered a great misfortune to be childless. “Children,” said the prophet Zerdhust, “are a bridge that reaches to paradise; and how shall ye pass if he have provided no bridge? The angel shall ask every soul, if he have provided children; if he answer, no, the soul that has contributed so little to society shall himself be left desolate on the banks of a river, where he shall see the fresh springs and blooming fruits of paradise, but shall never be able to reach them.”

A boy was kept in the female apartments, and not permitted to see his father, till his fifth year, in order that his parent might not experience so much uneasiness in case he died before that period.

The slightest rudeness to a Persian woman was punished with instant death by her husband or guardian. He who spoke to one of the numerous inmates of the king’s harem, or touched their persons even in the most accidental manner, or passed their chariots on the road, was killed immediately. The modern laws are but little less severe.

A Persian woman, under the dominion of the kindest master, is treated in much the same manner as a favorite animal. To vary her personal graces for his pleasure is the sole end and aim of existence. As moral or intellectual beings, it would be better for them to be among the dead than the living. They are allowed to learn a little reading, writing, and embroidery; but their reading is confined to the Koran, and even that they generally read very imperfectly. Dancing and music are little practised, except by a public class of women, usually hired at festivals and entertainments, and of a character notoriously profligate. These girls are more remarkable for agility than grace in their motions.

The Persian women are kept continually shut up in the harem, which they rarely leave from the cradle to the grave. They are visited only by female relations, or female teachers, hired to furnish them their scanty apparatus of knowledge. The mother instructs her daughter in all the voluptuous coquetry by which she herself acquired precarious ascendency over her absolute master; but all that is truly estimable in female character is neglected, as it ever must be where nothing like free and kind companionship exists between the sexes. A resident in Persia declares that the women are ignorant, and inconceivably gross in their ideas and conversation. Under such a system it could not be otherwise.

The contempt in which women are held is singularly exemplified by a Persian law, which requires the testimony of four of them in cases where the declaration of two men would be deemed sufficient. While talking with a person of rank, it would be considered grossly impolite to make the most remote allusion to the female part of his family; even if his beloved wife were on her death-bed, it would be deemed an almost unpardonable insult to make any inquiries concerning her.

A large black eye, full of amorous softness, is considered the chief requisite in Persian beauty. To increase this voluptuous languor of expression, they make lines around the eyes with powder of antimony. They take great pains to make their eyebrows meet; and if this charm be denied, they paint them, so as to produce the effect. They not only dye their hair and eyebrows, but also stain the face and neck with a variety of figures of birds, beasts, and flowers, the sun, moon, and stars. A large proportion of the noble families are descended from Georgian and Circassian mothers, and consequently have fair complexions.

When a Persian father has selected a family with which he wishes to have his son connected, he sends an elderly female to ascertain the girl’s personal endowments, and the probable consent of her parents or guardians. If the report prove favorable, the bridegroom sends messengers to explain his merits, and make a formal offer of marriage. The heads of the family meet to make all arrangements concerning presents, ornaments, dowry, &c.; and the papers are sealed and witnessed before magistrates.

On the morning of the wedding, the bridegroom sends a train of mules laden with presents to the bride, preceded by music, and followed by numerous servants, bearing costly viands on silver trays, to be spread before the inmates of her father’s house. The day is spent in mirth and feasting. Toward evening, the bride veiled, in scarlet or crimson silk, is mounted on a superbly caparisoned mule, preceded by music, and followed by a long train of relatives and friends to the house of her destined husband, who rides forth with a similar procession to meet her. The female attendants conduct her to the apartments prepared for her, and she is from that moment a lawful wife. The bridegroom prepares a sumptuous feast for his friends and relatives, who generally keep up the festivities for three days.

The jointure settled upon a wife varies according to the wealth of the husband. If he is in middling circumstances, he merely bestows two dresses, a ring, and a mirror; but he is likewise expected to supply all the requisite furniture.

It is deemed an irretrievable disgrace for a bride to be sent back after she has left her father’s house. Sometimes the bridegroom promises a jointure beyond his means; and in these cases, curious scenes sometimes take place. He shuts the door against the cavalcade, and declares the girl shall not enter his dwelling, unless the jointure be reduced. Under these circumstances he is generally able to make his own terms.

The harems of grandees are the most magnificent portion of their palaces. In the king’s seraglio the same offices and places exist as at court; but the chief equerry, the captain of the gate, the captain of the guards, &c., are all of them women. Women likewise read public prayers, and perform the rites of the Mohammedan religion within the inclosures of the harem. Women practise medicine, and bury the dead. A Persian harem is in fact a miniature city, with its mosques, cemeteries, bazaars, &c. The inhabitants are divided into four classes. The princesses of the blood are called begum; such of the king’s women as have brought him children are called kanoom; inferior women are called katoon; and those kept for the purpose of waiting upon them are termed slaves. Each female has an apartment to herself, or lodges with some aged women, and cannot go into the other rooms, without express permission. The harem is watched by three sorts of guards, over all of whom is placed a governor, or superintendent. White eunuchs guard the outside, and are never permitted to enter the interior; black eunuchs dwell round the second inner inclosure; and within are stationed elderly women to watch day and night by turns. It is indispensably requisite that the governor of the seraglio should be very old, and exceedingly ugly. The inmates are sometimes allowed to walk in the garden, after it has been well searched, and all persons ordered to retire.

When it is necessary to remove the king’s women from one dwelling to another, public notice is given five or six hours beforehand of the road they are to pursue. All the inhabitants of the villages through which they are to pass must forthwith quit their habitation. A horseman rides before the cavalcade, calling with a loud voice, Prohibition! Prohibition! The ladies sometimes ride astride on horseback, closely veiled; but the wealthy generally travel in palanquins, or cages of wicker-work, covered with cloth, and supported by mules or camels. No excuse avails if any male, over seven years of age, is caught in any place where he could so much as see the camels that carry these women; even if a traveller were to stumble in his hurry to get out of the way, the guards would beat him almost to death.

The first wife generally has a rank above her numerous rivals, particularly if she be the mother of children; but this depends entirely on the caprice of the master. Misdemeanors are punished according to the discretion of the husband. When divorces take place, the dowry originally given to the wife is set aside for her support. The Persians have a superstition that the spilling of a woman’s blood brings ill luck; for this reason, when the inmates of the harem are discovered in any love-intrigue they are generally muffled up in their long veils, and thrown from the top of a high tower.

Interest compels these women to practise all manner of coquettish arts. The more capricious and presuming they are, the more likely are they to receive attention; if gentle and reserved, they would be overlooked in the crowd. The favorite always makes despotic use of her transient power. On all occasions, she causes the pleasure of her presence to be purchased with long delay and impatience; and when she visits her female relatives, she makes it a point not to return till her husband has sent many times for her. The Persians are generally scrupulously neat in their persons and apparel.

The baths are a great place of amusement for ladies. Here they pass hours and hours, listening to stories of fairies and genii, eating sweetmeats, sharing each other’s pipes, and painting their persons. The Jewesses are the oracles of the seraglio. From them the young beauties purchase all manner of cosmetics, charms, amulets, love-potions, &c.

The endearing duties of a mother become a source of fear and sorrow within the walls of the royal harem; for, in order to prevent quarrels about the succession to the throne, it is customary to put large numbers of children to death, or to deprive them of their eyes. The queen-mother herself superintends these executions, to which she becomes hardened by custom. The Persian mothers possess the only shadow of power which women are allowed to have. They regulate the education and settlement of their children, and it is said a marriage is not concluded, even with the father’s consent, if they oppose it.

Sometimes when one of the king’s women offends him, or his mother, she is married to some menial of the palace, which is considered a very disgraceful punishment. But fortunate is her lot, who is transferred from the royal harem to some favorite grandee. She receives the title of a lawful wife, and is treated like a princess. Notwithstanding the painful sacrifices and perpetual fear belonging to those who form the king’s household, parents are extremely anxious to obtain the splendid bondage for a daughter; for if she happens to be a favorite, the greatest honors and emoluments are heaped on her relations.

Women of the middling class are more occupied than the wives of grandees, and therefore unavoidably have more freedom. They spin, sew, embroider, superintend the house, keep account of expenses, pay the servant’s wages, and see that proper care is taken of the horses. Sir Robert Porter, speaking of this class of Persian females, says, “They do all the laborious part of the household establishment; each having her own especial department, such as baking the bread, cooking the meat, drawing the water, &c. Though the latest espoused is usually spared in these labors, and the best dressed, still the whole party seem to remain in good humor. When their lord shows himself among them, it is like a master coming into a herd of favorite animals. They all rush forward, frisking about him, pleased with a caress, or frisking still if they meet with a pat instead. The four wives of my worthy host retire at sunset, and each taking her infant and cradle to the roof of her division of the house, not forgetting the skin of water she has brought from the well, deposits her babe in safety, and suspends the water-case near her, on a tripod of sticks, in order that the evaporation may cool it for next day’s use. Our communicative host told me that to preserve amity among these women, he was accustomed, like all husbands who valued peace, to divide his time and attention equally and alternately among them. Indeed the law of Mohammed, though it allows four wives, expressly stipulates that the first married shall experience no diminution of wardrobe, or accustomed privileges, in consequence of the introduction of a new bride into the family.

When women of the common classes leave their houses they scrupulously conceal their faces with a veil woven like a fine net, or a cloak with two holes just big enough for their eyes; but the neck is often less carefully covered than the face. Like all oriental women, they are very fond of perfumes and ornaments. Their clothing is usually chosen and purchased for them, as we do for little children.

On the death of a husband, they lay aside all rich and showy apparel, and assume the garb of mourning, which among the Persians is pale brown. For months and months they pay daily visits to the grave, watering it with tears, rending their garments, and tearing their hair. The law allows widows to marry again, but they seldom take a second husband. In many cases, the anniversary of the birthday of the deceased is for years kept as a solemn festival by his family and friends.

Several years ago, a beautiful Circassian accompanied the Persian ambassador to London, where she excited great attention, and was treated with distinguished kindness. Sir Robert Porter met her when she was returning to Persia, mounted on a miserable post-horse. He says, “The poor creature, perceiving that I was a European, rode forward to address me; but in a moment the rough fellow who was her conductor laid his whip over her shoulders, with so terrible an admonition into the bargain, that, closing both her lips and her veil, she travelled on, doubtless with heavy recollections. To interfere in behalf of a woman so situated would cast a sort of contamination on her, and only redouble her stripes.”

Women whose husbands are not rich enough to furnish palanquins, ride astride a horse, muffled in a great sheet, which makes them look like a bag of flour placed upright. Sometimes they are stuffed into panniers slung across a mule or a camel, like poultry on the way to market. If there be but one traveller, some heavy article is put into the opposite basket as a balance.

When the ambassador Meerza Abul Hassan was in England, nothing excited his surprise so much as the fact that women sometimes undertook voyages. “Is it possible!” he exclaimed: “if I were to tell our Persian women that there were English women in ships, they would never believe me. They consider it a great undertaking to go from one town to another; but your women go from one end of the world to the other, and think nothing of it. If it were even known to my family that I was now in a ship, on the high seas, there would be nothing but wailing and lamentation from morning till night.”

The architectural remains and ancient literature of Hindostan give a high idea of their knowledge and refinement in remote ages. According to their old poets, women were then regarded with a kind of chivalrous gallantry, and enjoyed a degree of personal freedom, to which modern Asiatic women are entire strangers: Sacontalu, the adopted daughter of a holy Bramin, is the heroine of an interesting old drama, in which she is mentioned as receiving strangers with the most graceful hospitality; and when Dusmantha was absent from his capital, his mother governed in his stead. Women were then admitted as witnesses in courts of justice, and where the accused was a female, their evidence was even preferred.

Malabar boasts of her seven sages, and four of them were women. The celebrated Avyar, one of the most ancient of these sages, probably lived more than a thousand years ago. Her origin and birth are involved in poetic fable; but her works are still extant, and held in much estimation. They principally consist of short moral sentences, like the following: “Speak not of God but with reverence.” “The sweetest bread is that earned by labor.” “The genuine object of science is to distinguish good from evil.” “Let thy books be thy best friends.” “Modesty is the fairest ornament of a woman.” “There is no virtue without religion.”

The Mohammedan creed, which everywhere produces a miserable effect on the destiny of women, has considerably changed their condition in Hindostan. The higher classes among the Hindoos, without adopting the religion of the Mussulmans, copied their jealous precautions with regard to females.

Wives are numerous, according to the wealth and character of their owners. A petty Hindoo chief has been known to have several hundred female slaves shut up in his zananah.[4] Under these unnatural circumstances, we cannot wonder at the character of women given by one of their pundits, as the Braminical expositors of law are called: he says, “Women are characterized, first, by an inordinate love of jewels, fine clothes, handsome furniture, and dainty food; second, by unbounded profligacy; third, by violent anger and deep resentment, no one knowing the sentiments that lie concealed in their hearts; fourth, another person’s good appears evil in their eyes.” This is but one among many instances wherein men have reproached the objects of their tyranny with the very degradation and vices which their own contempt and oppression have produced. How can it be wondered at that women, with all the feelings and faculties of human nature, and unnaturally deprived of objects for their passions, affections, or thoughts, should seek excitement in petty stratagem and restless intrigue?

No Hindoo woman is allowed to give evidence in courts of justice. The Bramins have power to put their wives to death for unfaithfulness; but it is said that milder punishments are more usually inflicted. Sometimes reconciliation takes place, and the event is celebrated by a feast, to which the neighboring Bramins are invited, and the culprit waits upon them at table.

This crime in Hindoo women is generally punished by expulsion from their caste, a heavy fine, and the bastinado. It is considered a still more disgraceful penalty to have the hair cut off. This is rarely inflicted, except upon very abandoned females, who are afterward plastered with filth, and led about on a donkey, accompanied with the sound of tamtams.

Instances of extreme injustice sometimes occur, as must always be the case where human beings are invested with arbitrary power.

One of the rajahs of Hindostan had a beautiful wife, whom he loved better than all the rest of his women. A young man, who was originally his barber, gained his confidence to such a degree, that nothing could be done but through his interest. The rajah, having accepted an invitation to an annual festival held at a great distance, trusted every thing to the integrity of this prime minister. Before his master had been gone a week, the villain dared to make love to his favorite wife. She treated him with indignation and scorn, and threatened, if he continued to repeat professions of his love, that she would expose his baseness. He knew the rajah had a most fiery and impetuous temper, and he at once resolved how to escape danger, and to be revenged upon his virtuous victim. He sought an interview with his master the very first moment he returned, and by a tissue of plausible falsehoods, made him believe that his favorite wife was a faithless creature, entirely unworthy of his confidence. The rajah, in a fit of blind fury, flew into the zananah, and without speaking a word, murdered the beautiful object of his recent attachment.

The circumstance was soon forgotten; for such murders were common, and punishable by no laws. Even the nearest relatives of the deceased did not ask the reason of such violence.

Thus precarious must all attachments be where moral and intellectual sympathy have no share in the union.

After a considerable time had elapsed, one of the rajah’s wives, on her death-bed, said she had something important to disclose to her husband; the guilty favorite immediately imagined that his murdered victim had made her a confident of his infamous designs, and he fled with all possible precipitation. His fears proved true; the dying wife disclosed the whole history of his treachery. The rajah tore his hair, and ran round the palace like a madman. Horsemen were despatched in every direction, but the wicked minister escaped. The agonized prince did all he could—he raised a splendid temple to the memory of his murdered wife. Within the temple is her image, the eyes of which are costly diamonds. The unfortunate rajah at last went mad. He would look at his hands, and wash them a hundred times a day; but he could not cleanse the blood from his memory.

The Hindoo women frequently follow their husbands to battle, and perish by their side. Rather than fall into the power of conquering enemies, they often commit suicide, or entreat their husbands to kill them.

Females are engaged in almost every variety of occupation, according to the caste of their husbands. They cultivate the land, make baskets and mats, bring water in jars, carry manure and various other articles to market in baskets on their heads, cook food, tend children, weave cloth, reel skeins of thread, and wind cocoons. A single cocoon is divided into twenty degrees of fineness; and these silk-winders have such an exquisite sense of touch, that when the thread is running swiftly through their fingers, they break it off exactly as the assortments change. Cashmere shawls are sometimes woven in a manner so delicate, that they can be drawn through a wedding ring; and they manufacture muslin so transparent, that when laid on the grass it does not at all intercept the color.

It has been said that there is no country in the world where so many people live in idleness. This is no doubt in a great measure to be ascribed to the enervating influence of their brilliant climate, the abundance produced by a luxuriant soil, and the slight shelter or clothing required, where the air is so uniformly mild, and the sky serene. All travellers agree that the scenery of Hindostan is beautiful, almost beyond imagination. Magnificent temples and tombs indicate the grandeur of former times, while the gorgeous edifices of more recent periods denote the wealth, if not the classic taste of her princes; innumerable rivers fertilize and adorn the land, while the air is perfumed with the lavish abundance of blossoms and fruit. The inhabitants love to repose in the cool shadow of their broad-leaved foliage; and the women are said to be so languidly indolent, that they will hardly stretch forth their arms to save their children from being trodden to death. One of their favorite authors says: “It is better to sit still than to walk; better to sleep than to be awake; and death is the best of all.”

In pictures of Hindoo women of the higher classes, I have always observed a dangling and listless position of the arms and fingers, which indicates all the writer has expressed. If any thing affects them disagreeably, they are apt to signify it by lolling out their tongues.

When a father dies, the eldest son supplies his place, in protecting and providing for his mother and younger members of the family. The widow can only claim an allowance necessary for her support; but filial piety is so highly reverenced by the Hindoos, that children often stint themselves that their parents need not suffer. The greatest insult that can be offered a Hindoo is to speak contemptuously of his mother.

The features of the Hindoos differ little from those of Europeans; but their complexion is of a deep mahogany hue. A very perceptible difference of physiognomy characterizes the various castes. Those who do not labor are less vigorous than Europeans, but more elegantly shaped. The women are said to be extremely beautiful, with delicate, regular features, and remarkably fine dark eyes; but they lose their beauty at an early age. They are generally distinguished by a childish simplicity and modest gracefulness, which is very attractive. If the husband is dissatisfied with his wife, he parts from her and seeks another; and the wife can do the same with regard to her husband. Some reasons are required to be given, but where both parties agree in wishing for divorce it is very easily obtained. Sometimes when a man desires a separation he calls his wife mother, and after that it is considered indelicate to live with her. Sometimes an occasional visiter addresses the females of the house in this way, as a pledge of his purity. The poor seldom have more than one wife; and if she has children they rarely part from her as long as they live. The women are generally faithful and submissive to their husbands, and very fond of their families. Even the poorest of them esteem it a great misfortune to be childless. They regard it, as the Jews did of old, as a peculiar visitation of God, and spare neither prayers, alms, offerings, nor penances, to avert this calamity. They are often seen performing long journeys, with two or three little children, whom they lead by the hand or carry on their backs.

Women, even of the higher classes, are forbidden to read or write; because the Hindoos think these acquirements would inevitably spoil them for domestic life, and assuredly bring some great misfortune upon them. Many stories are circulated concerning the dreadful accidents that have happened to women, who could read and write. Poetry, music, and dancing, are cultivated only by a class of women, openly and avowedly licentious. The wives of rajahs, and the numerous favorites of the Mohammedan grandees, do indeed divert their lords with dancing in the interior of the zananah, but it would be deemed highly disgraceful to indulge in this amusement before strangers. Nothing shocks an East Indian more than the European custom of ladies and gentlemen dancing with each other; they cannot believe that it does not indicate great corruption of manners.

From the remotest antiquity, dancing has been associated with religion in India. The devedassees are young girls devoted to the service of the temple almost from their infancy; and this is considered so great an honor, that even the rajahs are anxious to obtain it for their daughters. They must be well shaped, of pleasing features, of good constitutions, and of very tender age; the parents are likewise required to renounce all further claim to the child. The devedassees, after bathing the novitiate in the tank belonging to the temple, dress her in new clothes and adorn her with jewels; the high priest puts into her hand an image of the deity, to whose service she devotes herself with a solemn vow; the lobes of her ears are then bored, and the seal of the temple imprinted on her with red-hot iron. The great pagoda of Juggernaut contains five or six hundred of these girls. The Bramins teach them to read, write, sing, and dance. They must likewise be versed in the history of their gods; but they are forbidden to read the vedas.[5] They take care of the temples, light the lamps, and sing and dance before the statue of the god, on solemn festivals. Some say the devedasses are entirely subservient to the pleasures of the Bramins, who are exceedingly jealous of them; others say they are at liberty to choose any lovers, in or out of the temple, provided they be of the higher castes. The tips of their nails are stained red. The long braided hair, the neck, the naked arms, and the feet are covered with jewels; rings on the hand, rings on the feet, rings in the ears, and sometimes rings in the side of the nose; literally, according to the old nursery story, “with rings on her fingers and bells on her toes.” The silver chains and bells with which they decorate the ankles and feet, make a monotonous but agreeable sound, as they dance, that mingles pleasantly with the small drums, tambourines, and silver cymbals, to which they keep time. In their hands they hold wooden castanets, which they strike in cadence. At the end of each dance they turn toward the idol, with their hands clasped before their faces. All make precisely the same movements and gestures at the same moment. When they become old, or the Bramins, for any other reason, wish to have them leave, they are dismissed from the pagoda. The temple where they serve furnishes them with food, clothing, and pay; but when they leave, they are obliged to relinquish all articles of ornament. They are ever after received in society with peculiar respect, a degree of sanctity is attached to their character, and it is considered an honor to marry them. If turned out of the temple in their old age, they are liable to be in destitute circumstances, unless they have a handsome daughter to succeed them; if so, they may safely rely upon filial kindness.

There is another class of Hindoo dancers, called canceni, or bayaderes. They are avowedly courtesans; but not disgraced by assuming that character, as women are in Christian countries. They receive the same education as the devedassees, or sacred dancers; but they are not like them confined to the service of the temples. Wealthy men hire them at entertainments, and some grandees keep a whole company constantly in their service. They too are load with jewels, bracelets, armlets, carcanets, coronals, rings, ear-rings, nose-rings, bells, and chains. The dress of a distinguished dancer often costs from fifteen to twenty thousand rupees. They surround their eyes with a black circle, made with the head of a pin dipped in powder of antimony. Those who are accustomed to it think it increases beauty of expression.

To preserve the comeliness of their forms, they cover the bosom with hollow cases of wood, linked together, and buckled at the back. These cases are made so very thin and pliable, that they move freely with the slightest motion of the body; they are plated with gold or silver, and sometimes set with gems. There is nothing loud or bold in the manners of these degraded women. They are all softness, gentleness, and coquetry; but their dances, and the songs that accompany them, in which the Orientals take unbounded delight, are voluptuous beyond description.

There is another genuine Hindoo dance, called nautch, that differs in all respects from the dances performed by the devedassees, or the canceni. “It is executed by three women, who display in their steps and attitude a degree of seductive gracefulness astonishing to Europeans.” These dancers are called ramdjenies. Their dress is embroidered with gold and silver. They wear trowsers of very rich stuff, with a circle of bells around the ankles. Their lower garment is very ample, and becomes inflated like a balloon, when they turn swiftly.

One of the most remarkable features of Hindostan, is the division of society into distinct castes. Nearly a hundred different castes exist, the distinctions of which the Bramins themselves are puzzled to define.

The parias, who are considered the scum of all the castes, have a most deplorable lot. These absurd regulations subject the masters of houses to great expense, as the meanest domestic absolutely refuses to perform any office but the one allotted to his or her caste.

A religious and civil law forbids any mixture of blood between the different castes. It is singular that a man is not degraded from his caste for being vicious, or for believing or disbelieving certain articles of religion; but he is degraded for intermarrying with an inferior caste, forming a friendship with any such, or partaking food with them. Customs that have some degree of similarity are hereditary among the descendants of the Jewish nation, and in some parts of the Chinese empire; but the nearest parallel to the Hindoo distinction of castes exists between the white and colored population of the United States of America. There is indeed some difference. The wealthy American, if starving, would gladly partake food with the mulatto, whose companionship would disgrace him under other circumstances; but the high caste Bramin would die rather than receive sustenance from a paria.

“A Bramin, being oppressed with thirst as he journeyed along, met a woman of low condition carrying a vessel of water on her head. He asked her for some to drink; but, that he might not receive water from an impure hand, he formed a little channel on the ground; the woman poured the water in at one end, while the Bramin drank at the other. One of his own caste, who happened to be passing at the time, accused him before the council of the Bramins; the affair was investigated, and he narrowly escaped the sentence of exclusion from his caste.”

It is said that all distinctions cease in the temple of Juggernaut, on the occasion of a yearly festival; in commemoration of the primitive equality of mankind, the Bramin and the paria then eat together, without any disastrous consequences.

It is rare to find an unmarried female in India, except those who have been betrothed in infancy, and lost their partners before the period of what they call “the second marriage.” These girls can never marry without losing caste; but as the affections cannot be controlled by custom, these unfortunate beings often forfeit their characters by imprudence. Suicides on this account were so common, that an officer of the British government, in order to prevent them in his district, commanded that all such corpses should be exposed to the public gaze. The law proved so effectual, that there was never any necessity for enforcing it.

Marriages between little girls and very old men are common in India. The Hindoo girls usually marry between the ages of seven and nine years, and the boys between twelve and fourteen. The wife must not only be of the same caste with her husband, but also of the same family. The Hindoo has a right to marry the daughter of his father, or of his mother’s brother. Parents cannot give a denial when their daughter is demanded, because brothers and sisters only, of the same caste, are forbidden to marry; but under that name the law includes the children of the father’s brothers, and of the mother’s sisters.

The ceremonies vary among different castes, and in different districts. The wealthy give very expensive entertainments, the cost of which is defrayed by the husband’s father. The practice likewise varies in regard to dowry. In the superior castes, the wife generally brings her husband a portion; but among the sooders, the bridegroom gives a sum of money to the bride’s father. One kind of the ancient Hindoo marriages required no ceremony but the mutual consent of the parties. Without witnesses, they exchanged necklaces or wreaths of flowers, the girl saying, “I am thy wife;” and the bridegroom replying, “It is true.” In the inferior castes the marriage ceremony is still very simple, but it is not considered legal unless performed in the presence of the chief of the tribe.

A singular custom has been said to prevail in a town of the Carnatic. When a young couple are conducted to the temple, the bride offers her hand to the priest, who cuts off the third and little finger at the second joint. In ancient times both parties sacrificed a joint of the finger; but as this sometimes made it difficult for the husband to follow his profession, the Bramins decided that the woman should make a double sacrifice, and lose two fingers instead of one. A woman of that caste considers it a disgrace to have all her fingers.

Before any match is concluded, great pains is taken to ascertain whether the aspect of the stars predicts a fortunate or unfortunate union. Marriages are solemnized only in February, May, June, October, and the beginning of November.

When a Hindoo has fixed his mind upon what he considers a suitable match for his son, he sends a stranger to sound the girl’s father, in order to save himself the shame of an open rejection. If the suggestion be favorably received, he goes and makes a formal proposition. He must be accompanied by some married woman, by several relations, and a Bramin skilled to explain omens. To meet a dealer in oil, a dog that shakes his ears, a crow flying over their heads, and a hundred other such things, are considered signs so unlucky, as to make it necessary to defer the visit. He generally carries the pariam, a sum of money from four to six guineas, as the price of the girl. Such marriages are said to be by pariam. The bride’s father returns the visit with great ceremony and pomp, carrying presents to the bridegroom. After these formalities, the girl is considered as sold; but the match may be broken off, and the pariam returned, if it be determined by a general meeting of the relatives, and sometimes of the whole caste, that the bride’s father has any justifiable reason for so doing. To avoid the expense of an entertainment which it is customary to give, the pariam is frequently paid on the wedding day; but some pay it a year beforehand. The bridegroom presents the bride with a piece of silk, which she wears on the wedding day. This garment is always silk, if the parties be ever so poor. If the pariam be in money, it is tied up in one corner of this robe; if it be a jewel, it is laid upon it.

There is another kind of marriage where the pariam is dispensed with. This is called cannigadanam, which signifies the gift of a maiden.

When the day is fixed for the wedding, the bride’s father builds a bower of lattice-work in the courtyard of his house. The erection of this pendal, or marriage bower, is considered a publication of the bans, and friends and relations immediately pay a ceremonious visit. The female friends, walking under a canopy, bring presents of betel to the young couple. In the midst of the court is set up a stone image of Polear, god of marriage. The Bramins make offerings of cocoas, bananas, and betel, praying that the god would be propitious to the marriage. As soon as the pendal is finished, the image is removed. The bridegroom, richly dressed, and accompanied by his friends in festal attire, is conducted to the house of the bride. Here a particular ceremony is performed, called taking away the looks; for the Hindoos believe the most deplorable consequences would ensue, if any person looked on the young man with envious, or malicious eyes. To avert this disaster, they prepare a basin of water colored red, which they turn round three times before the face of the bridegroom, and then throw it into the street; sometimes they tear a strip of cloth before him, and throw the pieces different ways; and sometimes they fasten certain mystic rings on the heads of the couple. The bridegroom and bride, splendidly dressed, are carried about for several days in palanquins, accompanied by a long train of relations and friends, some riding on horses, and some on elephants, preceded by musicians and dancing girls. These processions are generally in the evening, attended by illuminations and fireworks. While these ceremonies continue, the dancing girls meet in the pendal morning and evening, and rub the young couple with naleng, the small green seed of a plant sacred to marriage. While the assembled guests are dining, the bride and bridegroom eat together from the same plate. This is the only time during her whole life that a Hindoo wife is allowed to eat with her husband. On the wedding day, the bride and bridegroom sit beside each other, at one end of the pendal, which is lighted with a great number of lamps. The Bramins, on a raised platform, surrounded with jars of water, offer prayers to their gods. They then kindle the sacrificial fire, with various kinds of sacred wood, and repeat prayers and invocations, while they throw into the flames incense, sandal-wood, oil, butter, rice, and other things. When the prayers are ended, the father of the bride puts her hand within that of the bridegroom, calls the god of fire to witness his words, and then repeats after the Bramin: “I, ——, the son of —— and grandson of ——, give my daughter to thee, son of —— and grandson of ——.”

The Bramin breaks a cocoa-nut in two, blesses the tali, which all present are required to touch, and gives it to the bridegroom, who hangs it round the neck of the bride. The tali is a golden ornament for the neck, made in various forms, and is worn by all married women, in the same manner as the wedding-ring with us. The young couple walk three times round the fire, and the bridegroom swears in presence of the Bramin that he will take care of his wife. He then casts into the fire boiled rice and butter, and she casts in parched rice. The priest repeats prayers while he mixes a little saffron with raw rice. This he first sprinkles over the shoulders of the husband, and then of the wife; all who are present rise and perform the same ceremony, by way of benediction. In the marriages of princes, pearls are sometimes used instead of rice. The rest of the day is spent in diversions, and the last public procession takes place in the evening.

Next day, they hasten to pull down the pendal; because it would be considered a very bad omen if it should happen to take fire. The bride is often so very young that she remains at her father’s house for a considerable time after the wedding. When this is the case, she is afterward given to her husband with similar ceremonies and festivities, called “the second, or little, marriage.” The Hindoo brides wear a hymeneal crown, and the color of the nuptial robe is golden yellow.

Until a wife becomes a mother, she is obliged to obey the commands of her mother-in-law, and sees her husband by stealth. The birth of a child is attended with many religious ceremonies. The husband, assisted by Bramins, sprinkles the house with holy water, and all the inmates anoint themselves with oil, and wash themselves. The mother is bathed, and drinks a certain beverage prescribed for such occasions. On the tenth day, friends and relations assemble to give a name to the infant; but the Bramin first consults the planets, endeavors by prayer to avert any evil influence, and ties a zinar, or amulet, about the neck of the child. Presents are then made to the priests, and the ceremony is concluded with a feast and rejoicings.

The Hindoo women make no use of a cradle. The babe, unshackled by any clothing or bandages, is laid on a large piece of cloth stretched on pieces of wood, something like a small quilting frame. This is suspended by strong cords from the ceiling, and two women swing it, by pushing it from one to the other.

When the child has attained the age of six months, it is fed for the first time with rice prepared with milk and sugar. On this occasion a feast is made and all the relations invited.

If a child dies, the mother sits at the door, or by the river’s side, and utters loud lamentations, like the following: “Ah, my Huree-das, where has he gone? Who has taken my golden image? I never saw a face like unto his! He played round me like a golden top! Take me with thee!”

If any female neighbor tries to console her, she answers: “Ah, mother, the heart takes no advice. Was this a child to be forgotten? He had a forehead like a king! Since it was born the master never staid in the house; he was always walking about with the child in his arms! I nourished and reared him—where is he gone?”

While mourning in this way, they sometimes beat their foreheads, tear their hair, and roll about, as if in agony. Hindoo wives never call their husbands by name, but always say, “the master.”

Very singular customs prevail among the people called Garos. If a man’s wife prove unfaithful, he cannot obtain divorce, unless he chooses to give her all the property and children. A woman, on the contrary, may part from her husband when she pleases, and by marrying another person, convey to him the whole property of her former husband. The children go with her, but their rank is decided by that of the father. If the wife has a lover, the husband may indeed kill him, but he incurs the resentment of all the man’s relations, and the woman would be very likely to revenge herself by transferring the property to a new husband. Divorces are, however, said to be rare. When a chief dies, his heir is any one of his sister’s sons, whom his widow may choose as a successor. If the youth is married, he immediately separates from his wife, who takes all his private fortune and his children; he marries the widow, and receives the wealth and rank of his predecessor. When the old lady dies, he is at liberty to choose a young wife, who, if she survive him, will, in her turn, select one of his sister’s sons. The wife of a chief, when she divorces her husband, is obliged to choose one from the same noble family. The red turban and bell-metal bracelets, which are bestowed with great ceremony on the new chieftain, do not always make him contented with a partner so much older than himself. One, who was almost a boy, complained to an Englishman, with great simplicity, that he had married a toothless old woman, while his poor cousin had a pretty young wife, with whom he could play all the day long.

The Bramins, by a peculiar custom, often take wives against their own will. If a father has a marriageable daughter, on whom he wishes to see conferred the privileges belonging to a Bramin’s wife, he invites the Bramin to his house, and introduces the girl to him; she respectfully offers her hand to the unsuspecting visiter, and the moment he takes it, her father begins to repeat the genealogy of his family. This constitutes a legal marriage, and there is no way of escape from it.

Some writers have mentioned a tribe in the Carnatic, whose women are not allowed to be seen by any man, not even their husbands, who visit them only in the dark. Shut up in secluded apartments with their female companions, they employ themselves in weaving mats and baskets, and similar occupations. Even their sons are taken from them at three or four years old, and never suffered to look on them again. Women of their own tribe nurse them when they are ill, and when dead, their husbands sew them up in a sack, before they are carried to the funeral pile. This singular tribe was never large, and is now said to be nearly extinct.

The clothing of the Hindoos is seldom washed; for neatness is not their characteristic. The fashion of their garments is modest; the arms and upper part of the neck only being uncovered. Women of all castes, throughout India, load themselves with jewels. Common bracelets are made of vitrified earth, green, yellow, and black. Another kind are made of glass, and esteemed beautiful in proportion to the closeness with which they fit to the arm. Blood is often drawn, and the skin rubbed off, in getting them over the hand; and as they are continually breaking, the poor girls suffer not a little for their vanity. Gems, gold, and rare shells, exquisitely manufactured, are worn in the utmost profusion by those who can afford them. The loss of the precious metals in India, by friction alone, is said to be immense. The fashion is of ancient date, for the oldest statues of their gods and goddesses are almost buried in jewels.

Females of the higher castes, married or unmarried, never go abroad alone, and without being completely veiled. If by any accident their faces happen to be uncovered, and they meet a European, they run, as fast as they can, into the first Hindoo house that has an appearance of respectability. In the interior of the country, a whole village of women are put in consternation by the sight of a European; this is probably in some measure owing to the insults of intoxicated soldiers.

The rajpoots, one of the military tribes of Hindostan, treat their women with an unusual degree of respect. A rajpoot never forgives an insult offered to his wife or daughter, and nothing but the death of the culprit can atone for his offence. None but the grandees avail themselves of the privilege to take several wives; and even they seldom do it, except from political considerations. Their married women never visit any but their nearest relatives; and any female would be very much ashamed of being seen in public. The rajpoots, though exceedingly kind husbands and sons, have one strangely unnatural custom; they put to death new-born female infants when they have no prospect of an advantageous settlement for them. The daughters which they bring up are kept most rigidly secluded from society. Merely to have been seen by any other man than their very nearest relation is considered pollution. The rajpoots carry this feeling so far, that when they cannot escape from a besieging enemy, they murder all their women, to prevent their being seen by strangers.

The Mahrattas of Hindostan form a kind of military republic, and live in a miserably uncleanly, half-barbarous manner. The women have very little beauty, and have generally a bold look, different from any other Hindoo females. The poor sling their children over their shoulders in a bag, and march thus a whole day, without any apparent fatigue. They accompany the army on horseback, with faces uncovered, and seated in the same manner as the men. A circumstance related by Broughton, in his Letters, gives us reason to think highly of the morals of this rude tribe. A young girl served in Sindia’s army two or three years, without being discovered. She gained the confidence of her superiors, and the regard of her associates, by conduct remarkably regular and exemplary. She always dressed her own dinner, and ate it by herself; and she was never seen to wash in the presence of any person. The secret which she took so much pains to conceal, was discovered by a young comrade, who followed her when she went to bathe. As soon as it was known that a woman had served so long and so faithfully in the army, Sindia made her flattering offers of promotion in the corps to which she belonged, and his wife proposed to receive her into her own household; but Jooruor Singh, as the young soldier was named, refused all patronage, and continued to serve for some months. She was about twenty-two years of age, with a fair and interesting countenance, though not handsome. She frankly answered questions concerning her situation, alike without bashfulness or boldness. It was finally discovered that the affectionate creature had encountered the fatigues and perils of military life with the hope of raising money enough to liberate a beloved brother imprisoned at Bopal. As soon as this circumstance became known to Sindia, he discharged her from the army, made her a liberal donation, and gave her a letter to the nabob of Bopal, earnestly recommending her and her brother to his protection.