‘Before the child is put under the direction of a schoolmaster, the ceremony of circumcision takes place, which is celebrated with much rejoicing and entertainment. One schoolmaster generally teaches the children of two or three neighbouring families, but the school is always at the house of one of the parents. After being perfected in the alphabet, the children are taught to read, but not to understand, parts of the Koran. Then, in succession, come the Goolestan, Bostan, Secundar-Nameh, and some of the Persian authors; in which language, when the pupil is tolerably well versed, he is led on to the study of the Arabic.
‘All are obliged to be at school a considerable time before sun-rise, that they may be present at prayers, which are ordered to be said previous to that period: from sun-rising to ten o’clock they continue at their book; thence, till dinner-time, at writing. After dinner, a short respite is given; when prayers are again said, and reading re-commenced: this is continued till an hour before sun-set; when they are permitted to separate till summoned for the evening-prayers; after which, they repeat the day’s lesson, and receive their final dismission. We may reasonably conclude, that such severity of restraint must be destructive both to mind and body.
‘When arrived at the age of sixteen, or seventeen, the parents in general provide their son with a wife; after which, should he continue to reside with them, his cloaths, &c. are provided for him, as if he were still in a state of pupilage: it is only after marriage that he begins to learn the business of his father, and the rules of conduct necessary in the world; nay, it is often years before he obtains permission, or the proper means, to separate himself and his wife from their superintendance. Should the father die before this separation takes place, though the son should succeed to his property, yet the wife could have no interference in household affairs during the life of his mother; and not till then, could he effect any change in the interior arrangements.
‘The general method of passing their time is as follows. They arise a little before day-light. On coming out of the zenanah, it may be supposed necessary to visit the bath. Then the morning-prayers are repeated: a slight breakfast succeeds, consisting of fried almonds, coffee, &c.: after this, attendance at the Durbar,[[37]] and other business of the day. Returning home about ten o’clock, all the male part of the family assemble to partake of a more substantial breakfast than the former. This consists of bread, mint, onions, peas, limes, kubabs, kullia, and pillaw,[[38]] &c. After passing a short while in conversation, a nap generally concludes the scene; arising from which, ablution and prayers are performed. They then assemble in the hall; coffee &c. are served up; and here they continue to enjoy society, receiving the visits of their friends, &c., till the approach of the evening; when the company separate.
[37]. Durbar, properly means Court, or Residency.
[38]. Different modes of dressing meat, &c.
‘After prayers, if the master be a young man, he generally retires to the zenanah, where, in company with his wife, and some of his female relations, he enjoys his hookah, and some trifling refreshment of sweetmeat, &c. till about ten or eleven o’clock, when the rest of the females retire to their own apartments. The husband and wife always sleep on separate bed-steads, placed adjoining to each other. From motives of refinement and delicacy, the wife, without an adequate motive, abstains most rigidly from sleeping on the bed appropriated for the husband.
‘Formerly, a good deal of sociability reigned among them, and they frequently dined at each other’s houses; but at present, the practice is in disuse; owing to frequent acts of treachery having been committed at such meetings: however, sometimes, on sacred days, they still meet; but, if of the higher orders, never without much caution and suspicion.