The Brahmans are divided into a great number of sects, holding different, and of ten contrary opinions. They assume also different marks of distinction on the forehead. Only the three pure casts of Brahmans, Vaishyas, and Sudra, are allow ed to attend processions; and, in Bengal, Mahadeva, or Iswara, is never carried in procession. It appears, therefore, that we have yet no perfect knowledge of the deities worshipped in India.

The proper duty of a Brahman is meditation on things divine, and the proper manner of his procuring a subsistence is by begging (Bhiska). This mode of living is considered as very agreeable to the gods; and all industry is deemed derogatory to the rank of a man, and more especially to that of a Brahman.-Yet some, called Lokika, debase themselves by dedicating their labours to worldly affairs. Nevertheless, several generations devoted to study and mortifications would be required to wash away the stain of ignoble birth, before the merits or learning of a Lokika family could enable them to procure a comfortable subsistence by charity.

The Brahmans are considered as priests of the Hindoos; yet there are none, even of the lowest among the Lokika, who would intermarry with the families of the Brahmans that officiate in the temples of Vishnu and Siva, and in this country no Brahman officiates in any of the temples of the inferiour gods, whose altars are stained with blood.

The highest among the Brahmans are certain Vaidika, who, by more than usual mortification, attain a large proportion of divine favour. They cut off their hair dress in a yellow or red cloth; eat but once a day; abstain entirely from women; and, relinquishing all the domestick enjoyments of society, live in pagodas or matams, i. e. convents, where they dedicate their time entirely to devotion, and the instruction of those who are less pious, and who follow them as disciples. A Brahman of this kind is called a Sannyási, and must be a man of learning, i. e. must be able to read Sanscrit, and be acquainted with the dogmas of his particular sect. The number of Brahman Sannyasis is very small, and is chiefly confined to those who are Gurus, Swamalus, or bishops of the different sects, and who, in every thing relating to religion and cast, have a jurisdiction over all their inferiours. They also perform certain ceremonies, such as Upadesa and Chicricanticum, which may be considered as analogous to the confirmation granted by our prelates. They are supported entirely by the contributions of their disciples; but these are so burthensone, that a Guru seldom continues long in one place; for the contributions even of Madras, are not equal to supply the wants of a Swamula for more than one or two months. A hundred pagodas a day (36l. 15s. 5d.) is as little as can be decently offered to such a personage. The Raja of Tanjore is said to give his Guru 250 pagodas a day (917. 18s. 6d.) when that personage honours him with a visit. The Gurus travel in great state, with elephants, horses, palankeens, and an immense train of disciples, the least of whom considers himself as highly elevated above mankind by his sanctity. They generally travel at night, in order to avoid their Mussulman or European conquerors, who would not show them that veneration, or rather adoration, to which they consider themselves entitled; and they have, therefore, been seldom seen by travellers. On the approach of a Guru to any place, every inhabitant of pure birth must go to meet him. The lower classes are not admitted to his presence. The Guru, on being conducted to the principal temple, bestows Upadesa or Chicricanticum on such as have not received these ceremonies, and distributes holy water. He then inquires into matters of contention, or transgressions against the rules of cast; and having settled or punished these, hears his disciples dispute on theological subjects. This is the grand field for acquiring reputation among the Brahmans. These disputations are said to be very similar to those which were common among the doctors of the Romish church seven or eight hundred years ago; and, in fact, a strong resemblance will be found between the present state of Ilindoo knowledge, and that which then prevailed in Europe. Vol. I. p. 23.

The Brahmans are separated into two great divisions, one of which occupies the countries toward the south, and the other the countries toward the north. A southern holds in great contempt those from Kasi (or Benares) as being men from the north; and would not even admit them to the honour of eating in his house. These Brahmans, he says, eat fish, offer bloody sacrifices, and commit other similar abominations. The northern Brahmans are, however, at least as proud as those from the south, and allege several reasons for holding them in contempt; among which the most urgent is, that the women of the southern Brahmans are allowed to appear in publick.

None of the southern Brahmans can, without losing cast, taste animal food, or drink spirituous liquors; and they sok on the smoking of tobacco as disgraceful. All those who have been married are burned after their death, and their wives ought to accompany them on the pile; but this custom has fallen very much into disuse, and instances of it are extremely rare; whereas, in Bengal, it still continues to be common. A woman can, on no account, take a second husband; and, unless she is married before the signs of puberty appear, she is ever afterwards considered as impure. They are not at all confined, and can be divorced for no other cause than adultery. When a Brahman divorces his wife, he performs the same ceremonies for her as if she had died. P. 308.

It gives us great pleasure that Dr. B. reports, in very many places, that the custom of widows burning on the funeral pile of their husbands is either little practised, or wholly fallen into disuse. We consider it as a proof of the decline of Brahminical power, and as indicating a favourable opening for the introduction of better principles.

The southern Brahmans are divided into nations, who can eat together, yet never intermarry; into distinctions formed by offices, or professions, either wholly spiritual, or partly temporal; and into sects, some of which will not eat with others, because they consider them as holding heterodox opinions.

A Brahman of this country will not give any thing out of his hand to persons of lower birth, of whom he is not afraid, but throws it down on the ground for them to take up. He will receive any thing from the hand of a person of pure descent; but when a Whallia delivers any thing to the Brahman, he must lay it on the ground, and retire to a proper distance, before the Brahman will deign to approach.

P. 314.

The Numbi are an inferiour order of Brahmans, whose duty is to act as Pujáris in the temples. They are all Vaidika, and never follow any worldly occupation; but are despised on account of their receiving fixed wages for performing their duty. P. 332.

Dr. B. is guilty of a small errour in mistaking the character of a place reputed holy; for he tells us, p. 278, Vol. I.

The hill (at Colar) seems to attract more moisture than the level country, and to be more favoured with rain; for a certain field on it annually produces a crop of rice, without any artificial watering, which, in this arid climate, is looked on as a kind of miracle. There is a spring of water which flows from the side of this hill in a small stream; and such a thing being here very uncommon, the Brahmans have conducted it along a gutter formed in the rock; and where it falls from thence, have, under a building, placed some stones, which the obliging imagination of the natives conceives to resemble a cow's mouth. The place, as being holy, is much fre quented; and a ruinous temple at some distance attracts to its annual feast about ten thousand pilgrims.

Now, it is not "a cow's mouth,” but “THE cow's mouth," which this place is thought to resemble; i. e. a fissure between rocks in the course of the Ganges, considerably above Hurdwar, called by this name, well known to the Brahmans; and the stream "falling from the gutter formed in the rock," resembles a famous place of bathing and ablution still nearer to the head of the sacred Ganges; so that, in fact, this spot at Colar combines miniature representations of two of the most sacred places in Brahminical estimation; and, therefore, may well be reputed holy.

There is something curious enough in the mode of dividing the produce of the ground, as practised in some parts of Hindoostan. We shall take, as an example, that adopted in the neighbourhood of Bangalore. There is first set aside from the heap,

For the Gods, i. e. for the priests at their temples,

For Charity, i. e. for the Brahmans, Jangamas and other mendicants,

For the Astrologer, or Panchánga; who, if no mendicant be present, takes also the 5 Seers,

Seers

6

5

For the poor Brahman of the village, whose office is hereditary,
For the Naidda, or barber,

For the Cumbhara, or pot-maker,

For the Vasaradava, who is both a carpenter and a blacksmith,

For the Asaga, or washerman,

For the Alitigara, or measurer,

For the Tanagara, or Aduca, a kind of beadle,

For the Gauda, or chief of the village, who out of this is obliged to furnish the the village sacrifices,

For the Shanaboga, or accomptant,

The heap is then measured; and for every Candaca that it contains, there are given the following perquisites:

To the Toti and Talliari or watchmen, between them 1-2 Seer; which on a heap of 20 Candacas, is

To the Accomptant, 2 1-2 Seers.

To the Chief of the village, 2 1-2 Seers,

The Nirgunty, or conductor of water, then takes the bottom of the heap, which is about an inch thick; but this is mixed with the cow-dung that, by way of purifying it, had been spread on the ground; in a heap of 20 Candacas, this will be

20

169

The accomptant also, for every Candaca of seed sown, and which ought to produce one heap of this size, gets two men's load of straw with the grain in it.

This, on a heap of 20 Candacas of 160 Seers, amounts to about 5 1-4 per cent. of the gross produce. Of the remainder the government takes first ten per cent. and then a half; so that it receives 55 per cent. of the net produce, and the farmer receives 45 per cent.

In dividing Jagory, a kind of scramble takes place among the same persons who shared in the heap of rice; and in this the farmer partakes. During the scramble about a fourth part of Jagory is taken away in handfuls, and the remainder is divided equally between the government and the farmer.

All the dry field ought to be let for a money rent; but, besides this, the farmer must pay the following duties:

To the barber, 30 Seers for every heap of grain.

To the pot-maker, for pots, from 20 to 30 Seers.

To the iron-smith, 20 Seers for every plough. The farmer finds the materials; but the smiths must make all the implements of husbandry, and assist in building and repairing the farmer's house.

To the washerman for any family, consisting of two men and two wives, or under that number, 50 Seers; for a family of four men and four wives, 100 Seers; and for a larger family 150 Seers.

Dr. B. gives two other lists of distribution, both of which begin by allotting portions" to the gods, and to the Brahmans."

We cannot forego the introduction of a thought that strikes us, as to the origin of this distribution of the products of the land being in truth more ancient than the use of money in commerce; for it seems to have all the requisites for doing justice to such persons as the agriculturist could possibly have accounts with, in the course of the season; and these he was to liquidate at the time of harvest; not by paying in rupees; but by communicating to each a portion of his grain, as he had enjoyed a portion of their labour. It is certain that a village, conducting itself strictly on this principle, might be all the world to itself; and without external commerce might bestow on each member of its little community, in the simplest manner possible, the supports of life. The share of the accomptant, which in some allotments, amounts to 100 Seers, out of 130, seems almost to denote, that the science of calculation, and the art of writing, were held in great esteem, when the rate was settled, probably because of its rarity; as well as because of its usefulness. The very large proportion

demanded by government, should seem to be in consequence of modern

events.

This manner of distributing maintenance appears also to be one principal support, as it may be coeval with their origin, of the doctrine of casts, so far as it depends on profession: for, when once the relative rank of a profession was fixed, it became the interest of all others to restrain its share of the increase within those limits which had been assigned to it: while loss of cast, however low that cast might be in estimation, disqua lified the individual from demanding what otherwise would have been his allotment.

Very different from our own ideas of sanctity of manners, with which cleanliness of person is usually associated, are the notions of the Hindoos. For instance, Dr. B. informs us, that,

Firewood at Seringapatam is a dear article, and the fuel most commonly used is cow-dung made up into cakes. This, indeed, is much used in every part of India, especially by men of rank; as, from the veneration paid to the cow, it is considered as by far the most pure substance that can be employed. Every herd of cattle, when at pasture, is attended by women, and these often of high cast, who with their hands gather up the dung and carry it home in baskets. They then form it into cakes, about half an inch thick, and nine inches in diameter, and stick them on the walls to dry. So different, indeed, are Hindoo notions of cleanliness from ours, that the walls of their best houses are frequently bedaubed with these cakes; and every morning numerous females, from all parts of the neighbourhood, bring for sale into Seringapatam baskets of this fuel.

:

Many females, who carry large baskets of cow-dung on their heads, are well dressed, and elegantly formed girls. The dress of the Karnataca women is, indeed, very becoming and I have never seen finer forms than even the labouring women of that country frequently possess. Their nastiness, however, is disgusting; very few of the inhabitants above the Ghats being free from the itch; and their linen being almost always died, is seldom washed. Vol. I. p. 135.

As a strong contrast to the assumption of the lordly Brahman, yet as manifesting how nearly extremes meet, and that when least suspected by the assuming, we shall instance, in a tribe which lives on alms, rather than by honest labour, and will not work, though sustenance might be obtained by it. Yet these are held in horrour, and not a slave will touch them

The Niadis are an outcast tribe common in Malabar, but not numerous. They are reckoned so very impure that even a slave will not touch them. They speak a very bad dialect, and have acquired a prodigious strength of voice, by being constantly necessitated to bawl aloud to those with whom they wish to speak. They absolutely refuse to perform any kind of labour; and almost the only means they employ to procure subsistence is by watching the crops to drive away wild hogs and birds. Hunters also employ them to rouse game; and the Acnumars, who hunt by profession, give the Niadis one fourth part of what they kill. They gather a few wild roots; but can neither catch fish nor any kind of game. They sometimes procure a tortoise, and are able, by means of hooks, to kill a crocodile. Both of these amphibious animals they reckon delicious food. All these resources, however, are very inadequate to their support, and they chiefly subsist by begging. They have scarcely any clothing, and every thing about them discloses want and misery. They have some wretched huts built under trees in remote places; but they gene rally wander about in companies of ten or twelve persons, keeping at a little dis tance from the roads; and when they see any passenger, they set up a howl, like so many hungry dogs. Those who are moved by compassion lay down what they are inclined to bestow, and go away. The Niadis then put what has been left for them in the baskets which they always carry about. The Niadis worship a female deity called Maladeiva, and sacrifice fowls to her in March. They have no marriage ceremony; but one man and one woman always cohabit together; and among them infidelity, they say, is utterly unknown.

A wretched tribe of this kind, buffeted and abused by every one, and subsisting on the labour of the industrious, is a disgrace to any country; and both compassion

and justice seem to require, that they should be compelled to gain a livelihood by honest industry, and be elevated somewhat more nearly to the rank of men. Perhaps Moravian missionaries might be employed with great success at little expense, in civilizing and rendering industrious the rude and ignorant tribes that frequent the woods and hills of the peninsula of India. Vol II. p. 414.

This incidental testimony to the temper, conduct, perseverance, and general character of the missionaries sent out by the Unitas Fratrum, or Moravian bretheren (for all these good qualities are implied) is, in our opinion, extremely honourable to that body and we believe we may venture to say, that if any sect does good with little noise and ostentation, it is that of which Dr. B. speaks so respectfully. Dr. B. thinks that "it would be necessary to transport these Niadis to some other part, in order to remove them from the contempt in which they will always be held by the higher ranks of this country." Perhaps, however, if they were taught some useful profession, this prejudice might abate. Their present state of idleness gives but too much support to contempt. Were they useful, they might be respectable in society. We heartily wish such an experiment could be tried.

One step further brings us to what we presume is the very furthest outcast tribe of the human race. We are acquainted with the rude tribes of America, and the Shangalla of Mr. Bruce; but with a tribe of more savage manners, surrounded by civilized society, we are not acquainted

In this hilly tract, there is a race of men called by the other natives Cad' Eriligaru; but who call themselves Cat Chensu. Here they live in little huts near the villages, and have a small piece of blanket, or cotton cloth, to cover their nakedness. They are reconciled to the other natives, and pay a trifling capitation tax to government. Where the woods are more extensive, they are terrified at the sight of any civilized being, and live absolutely without any clothing; but cover their nakedness with a few leaves. In these forests they dwell in caves, or under bushes, which they make a better shelter from the weather, by adding small branches from other trees. When the civilized part of this tribe go into the woods to visit their relations, or to trade with them, they must throw off their rags, lest they should be mistaken for a villager, in which case none of the Chensu would approach. Vol. I. p. 167.

Those who live in the woods have either no religion, or some simple one with which those here are unacquainted. The Chensu live upon game, wild roots, herbs, and fruits, and a little grain, which they purchase from the farmers, by collecting some drugs, honey, and wax. P. 168.

Here it is convenient for us to suspend our extracts from this voluminous and interesting work. Our readers will perceive that the Dr. is a man of observation, and has taken important advantage of the opportunities which his journey afforded him. It is impossible that we should enumerate the many passages in which succinct remarks greatly illustrative of character, are intermingled with occurrences which befell our traveller. Only those who are conversant with the wilds of a country, can describe the peculiarities which attend them, or those of the animals which inhabit them; yet these are often both amusing and instructive. These we propose to notice with some of the more important vegetables, concerning which the Dr. affords considerable information; and therefore our intention is to resume this article.