‘Between twelve and one they generally dine, every person washing the face and hands before the company sits down at table, or rather table-cloth; which is spread on the ground, and around which all the party arrange themselves: except it be among the Bengal Mussulmans, or among such as have adopted the Hindu manners, by whom a wife is not permitted to eat in the presence of her husband. This meal generally consists of boiled rice, or of wheaten cakes, stewed or curried vegetables. Curry is made of fowls, kid, and goats’ flesh. Beef is seldom sought after, except in cities; and mutton is by most considered as an inflating, unwholesome food. The head, heart, lights, feet, &c. of animals, are rejected. The dinner is usually divided into as many shares as the company consists of, and brought in that way from the cook-room; except on great occasions, when the servant serves it out. They have no change of plates until the sweetmeats are brought in. Tooth-picks, and the wash-hand bason, are presented to each, except there should be a large company; in that case, they perform the ablution apart.
‘They have not the custom of any particular person saying grace before or after meals; each repeating in a low voice the name of God. After meals, thanks are returned by the male part, but not by the female: a curious distinction! the reason for which, my Mussulman narrator ungallantly alleges to spring from the nature of woman in general. Immediately after dinner, the parties retire to take their afternoon-nap; on arising from which the toilette again engages the ladies’ attention. Disengaged from it, they walk round their gardens (which are enclosed,) to enjoy the evening air. After sun-set, when the evening prayers are over, the relations and friends visit each other; and this is the hour in which the husband withdraws himself from general intrusion, and retires to the zenanah. Here, surrounded by his wife and children, he enjoys the pleasing converse of the one, and the innocent diversions of the other. The young folks of both sexes play at blindman’s buff, and such-like sports, which are generally succeeded by the proposing of enigmas, the narration of enchanting tales, unpremeditated rhymes, and other various, and not unuseful, exhibitions of wit. In such disports, great part of the night glides away unnoticed, as the female visitors do not return home till the next morning. Games are not much encouraged among them. Patchees, a game in high vogue among the ladies, is, I believe, the only one allowed. The word means twenty-five. The game is played with cowries, which answer for dice.
‘It is a well-known circumstance, that no Mussulman, or Mussulmanee, ever thinks of dancing for the pleasure of the thing. The meerassen, (a set of women whose province it is,) are called in on particular occasions: but, among people of high rank, it is usual to have a number of slave-girls, termed gaeen,[[8]] taught music and dancing, who are always ready to amuse the family.
[8]. Probably from gownah, (i.e. to sing).
‘Europeans may, on such a subject, be surprized with the singular sound of ‘the wife’ so often repeated, so impressed as they generally are with the idea of a Mussulman and his seraglio of ‘wives.’ However, it will be found, by such as will take the trouble of investigation, that those travellers, whose relations have given rise to such erroneous ideas, have deceived themselves, by mistaking individual instances for general traits; thus holding up the picture of one man as the exact portraiture of a nation. We are not to suppose, that it is common for men to avail themselves of the example of their prophet, or the option he has allowed to others of having four wives. In fact, not one man in twenty, of the class now under consideration, has more than one wife, nor one in five hundred more than two. Even the permission given by Mahomed is not free from restriction; for his words are, ‘Marry, O ye people, whomsoever pleases you among women, even to two, three, or four: but, if ye apprehend that you cannot do them justice, be content with one.’ This considerate advice of the prophet however would probably carry but small weight, if there did not exist other obstacles, not so easily surmounted; for it frequently forms a clause in the quballa,[[9]] (or cabooleat,) in a marriage contract, that the husband shall not take a second wife: besides, no parent, possessed of a proper regard for his child, would willingly place her in that degraded situation a second wife is always considered to be; and subjected, as she is, to the entire control of the first; who, it may be supposed, must, from various motives, in general prove a harsh and unpleasant mistress. Neither ought we to be led away by the idea that any influence of the husband will prevent such consequences; for the wives of Hindostan, however problematical it may sound, will be found to have, in reality, even more power than those of Europe. It is true, a husband is allowed by law the privilege of divorcing his wife whenever displeased with her conduct; and this, on the first glance, appears to leave no alternative but implicit obedience in the woman: but it will be found otherwise, in fact; for the relations of the bride take care, in the marriage-settlement, that the mahir, or marriage-portion, payable in case of separation, shall be fixed at an amount far exceeding the circumstances of the husband to pay; which, of course, proves an effectual check to a divorcement. In addition to this, general opinion strongly opposes a separation, though not a second marriage, where there exists no sufficient cause to justify the step; such as barrenness, chronic disease, &c., in the woman.
[9]. Agreement and settlement.