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robe and full trowsers; and though the possessor of two or three lacks of rupees, he makes as low a salaam to you as the poor hard-working coolie, who vegetates on a few pice a day, and lies down at night, contented and happy, under an old mat stretched over a few bamboos. Differing so much as they do in religious matters, it is truly surprising to find in Bombay such a large number of men peaceably engaged in the great pursuit of the mammon of this world. Here are Jews, Turks, Portuguese, Armenians, Parsees, Arabians, Hindoos, and an endless variety of castes, all quietly living together, yet apart, respecting and obeying the powers that be. No one interferes with his neighbour, in matters connected with his faith. All religions are tolerated; and the Christian missionary, in order to gain a convert, has an arduous work to perform, and a thousand obstacles with which to contend. The history of the castes of India, no doubt, is familiar to many of my readers; but as it is probable, that this little volume may fall into the hands of young persons not yet conversant with Indian subjects, I shall, as I have already done, give occasionally short sketches of what has been gleaned from the fabled accounts handed down in the sacred writings of the East, so as to blend instruction with amusement. The word "caste," like many others in use in India, is a Portuguese word (casta), which signifies a race or lineage. These castes, of which there is now such an infinite variety, are said to have originally consisted of four orders. The Indian sacred

books tell us, that the Brahmins, who compose the first order, proceeded directly from the mouth of the Creator, the seat of wisdom; the Cshatriaya, from his arm; the Vaisya, from his thigh; and the Sudra, from his heel. The Brahmins were priests, or holy men; the Cshatriaya, soldiers, or fighting men; the Vaisyas, tillers of the land, or husbandmen; and the Sudras, servants, or daily labourers. In Mr. Mills' work we learn, that all the impure castes which have sprung from these are to be ascribed to the force of circumstances which laws could not reach; while the children born of parents of different castes were regarded as belonging to no caste at all—their unfortunate birth sinking them beneath the degraded Sudra. These castes, in time, became a formidable body; and the sacred books state, that the Brahmins, by supernatural means, created a Sovereign, to arrest the growing evil. This wonderful person classified them, and gave to each a particular occupation; and instead of thieves and robbers, they became industrious artisans. Thirty-six olasses are there spoken of; but their actual numbers are not known. I have mingled with the enormous population that covers the small Island of Bombay-a population amounting to 566,119 souls, without its dependencies, and have been a passive spectator of their festivals, unrivalled perhaps in their attractive splendour. One of the most striking of these festivals is the Doorga poojah, which is annually held in Bombay, and which, commencing on the 15th of October, continues for

three or four days. It is held in honour of a female already introduced to us at the caves of Elephanta, as the slayer of the terrible giant Parvati. A very splendid image of her is constructed; and after various ceremonies, the Brahmins, on the third day, touch different parts of the idol set up to Bhagabatee, for such is her title in Bombay, and then publicly declare, that the departed spirit of Bhagabatee has come into her. The consequence of this farce is, that hundreds, firmly believing in all this nonsense, bring costly gifts to the shrine; all of which are quietly taken possession of by the grave priests (quite a Popish trick). But I shall quote Malcom's graphic description of this festival, as he witnessed it in Calcutta, where holidays of this sort are carried on with greater zest than in Bombay, and are better supported by the rich Hindoo population, who can always find plenty of money to expend in religious follies of this sort. He says, "The first day is spent in waking up Doorga, and other gods, who are supposed to have slept since the festival of Shayan Ekadashee. The second day, vows are made, and offerings of water, flowers, sweetmeats, &c., are presented. The third day is occupied with ceremonies to bring the soul of Doorga into the image. To effect this, the priest repeats prayers, offers incantations, and touches the eyes, cheeks, nose, breast, &c., of the image with his finger. The image now becomes an object of worship, and crowds offer it divine honours, presenting at the same time large quantities of fruits,

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clothing, and food, which, of course, are perquisites to the Brahmins. The fourth day streams with the blood of animal sacrifices. The worshippers dance before the idol, smeared with gore; drums beat, and shouts rend the air. The heads only of the victims are offered, the worshippers eating the carcases, and rioting in strong drink. Such Hindoos as worship Vishnu, not being permitted to shed blood, offer pumpkins, melons, sugar-cane, &c., which are cut in two with the sacrificial knife, that the juice may flow forth. All these days the image is kept in the house, and the services performed in inferior courts, so that the streets show little of confusion or stir. The evenings are occupied with songs and dancing, often of an indecent character."

The author goes on to say, that "the last and great day brings the goddess abroad, carried in triumph upon the shoulders of men, to be thrown into the river." In Bombay, Bhagabatee was taken down to Back Bay, but not thrown into the sea. The procession here extended for nearly half a mile-one of the most interesting I ever remember seeing in India. The splendid holiday attire of the natives, each one carrying a rich-coloured umbrella, or some little mimic temple containing a wax figure, about the size of a Dutch doll-children glittering in cloth of gold and jewels-cars decked out with flowers. and green leaves-bullocks drawing them with bells round their necks, and silver-plates on their heads— while every available post on the line of march was

occupied by sweetmeat sellers, stalls of toys, and Surat and Poonah figures. They marched down to the sea-side, and every one tossed in their little temple, and then returned quietly home again. These exhibitions, observes Mr. Malcolm, not only present Doorga, but several images, often as large as life, very handsomely moulded, of wax, clay, or paper. The figure of Doorga which he thus describes, as seen at Calcutta, agrees with my own recollection of her at Bombay. "Under an ornamented canopy stands the goddess, stretching out her ten arms, each of which has a different occupation. One transfixes with a spear the giant Nahisha; others hold implements of war, flowers, sceptres, &c. Beneath her feet is a lion, tearing the said giant; and on each side are her sons, Kartik and Ganesh. The whole is borne on a frame or bier, requiring twenty bearers. The group is got up with much skill, and no little ornament, some of which is really tasteful and ornamental." In concluding his description of this festival, Mr. Malcolm observes, that "the men employed to cast the fabric into the river, no sooner got a little way from the shore in the boat, than they began to rifle the goddess of her muslins, plumes, and gilded ornaments, so that often nothing but a mere wreck was thrown overboard." I may remark that the figure was taken out at Bombay with all the drapery by those engaged to carry it when it arrived at the sea side, and only a trumpery frame work was placed on the head of a man who waded out and cast

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