Preferred Citation: Mahomet, Dean. The Travels of Dean Mahomet: An Eighteenth-Century Journey through India. Berkeley:  University of California Press,  c1997 1997. http://ark.cdlib.org/ark:/13030/ft4h4nb20n/


 
The Travels of Dean Mahomet, A Native of Patna in Bengal, Through Several Parts of India, While in the Service of The Honourable The East India CompanyWritten by Himself, In a Series of Letters to a Friend

Letter XVIII

Dear Sir,

You will now expect from me, an account of the Hindoos, the natives of this country; who are classed into four tribes, namely, Bramins, Sittri, Bice, and Sudder. The Bramins, or first class, which are esteemed the most ancient and honourable, are the Priests, the Instructors and Philosophers: the Sittri, or second class, are the military, who are entrusted with the defence and government of the state; in war, the soldiers who fight its battles; in peace, the magistrates and rulers who direct its councils: the Bice, or third class, are the merchants and husbandmen, who provide the necessaries and comforts of life by trade and agriculture, and thereby circulate through various channels the wealth of the nation: the Sudder, or fourth class, are the artisans, labourers, and servants. There is another class, which is the meanest of all, composed of cherwallees or gold-finders, chemars or shoe-makers, and domerah, or basket-makers, who are held in such sovereign detestation, that the very mention of their names conveys to the mind of a Hindoo, every idea of meanness and servility. No person, unless he be excommunicated, can quit his cast, or tribe; nor will he, on any account, be admitted into any other. This distinction of the people into different classes, seems to be an institution of some antiquity, and probably will continue unaltered till the end of time, so steady and persevering is every individual in his attachment to his respective cast.

The Bramins are again divided into five orders: first, into those that eat no flesh: second, into those that eat some kind of flesh; third, those that marry; fourth, those that vow celibacy: and fifth, the Bramins that forbear walking at all, for fear of destroying some living creatures; these wear a piece of silk or muslin before their mouths, lest the smallest fly should be drawn in by their breath. They are so exceedingly scrupulous in this respect, that they will not burn wood, through an apprehension of destroying any insect by it; and they always carry a brush in their hands to sweep the place they design to sit on, lest they should dislodge the soul of some animal. Their scrupulosity arises from a belief in the transmigration of souls, and their followers are so firmly persuaded that departed souls enter the bodies of animals, that they no sooner observe any of them frequent their houses, than they immediately conclude, their deceased friends, under this new disguise, come to visit them. They cannot, without horror, think of depriving any thing of life, and do not less respect it in the smallest insect, than in the huge elephant.

They hold there is but one God infinitely perfect, who has existed from all eternity; but that there are three subordinate Deities, namely, Brama [Brahma], whom he vested with the power of creation; Whistnow [Vishnu], the preserver; and Routeren [Rudra], the enemy and destroyer of mankind. The supreme Divinity is often typified under the form of a Being, with a number of eyes and hands, to impress the minds of the people with a strong idea of his penetration and power, and induce them to be very exact in the performance of moral duties. The Bramins advise their followers to go in pilgrimage to certain places, esteemed holy, and especially to the pagodas near the mouth of the Ganges: washing in that river alone, will, in their opinion, cleanse them from a multitude of sins. Their women rise early in the morning to bathe, carrying pieces of dough on silver salvers, adorned with flowers, to the river side, and lighted lamps in their hands: after bathing, they form the dough into images, which they worship with much adoration, at the same time ringing bells and burning incense, and afterwards commit their images to the bosom of the Ganges, with some formality. However strange their doctrine may appear to Europeans, yet they are much to be commended for the exercise of the moral virtues they inculcate, namely, temperance, justice, and humanity. Amidst a variety of extravagant customs, strange ceremonies, and prejudices, we may discover the traces of sublime morality, deep philosophy, and refined policy; but when we attempt to trace the religious and civil institutions to their source, we find that it is lost in the maze of antiquity. The native Indians, or Hindoos, are men of strong natural genius, and are, by no means, unacquainted with literature and science, as the translation of the Ayeen Akberry [Ain-i Akbari] into English, has fully evinced. We may trace the origin of most of the sciences, in their ancient manuscripts. Even before the age of Pythagoras, the Greeks travelled to India for instruction: the trade carried on by them with the oldest commercial nations, in exchange for their cloth, is a proof of their great progress in the arts of industry.

The women in general, except in the higher scenes of life, prepare the food for their husbands and families; as no Hindoo would make use of any but what his wife dresses for him: it consists chiefly of rice, fish, and vegetables, well seasoned with pepper and other spices, to which they add pickles of various sorts. The men, who always eat together, unaccompanied by the women, previously take off their turbans, shoes, and outside garments, and wash before and after meals. They afterwards withdraw to another apartment, where they enjoy themselves with smoking tobacco and chewing betel. They use no spirits or other liquors, but are particularly nice in the taste of different waters, and consider their choice of them a great luxury.

As to the funerals of these people—some bury the bodies of the deceased, which they place in the grave in a sitting posture, with rice and water near them: their dead are generally decked with jewels and other ornaments, of which they are disrobed by their kindred, before the grave is filled up. The usual way, however, is to burn the corpse on a funeral pile erected for that purpose near the water side; the nearest relation in tattered apparel, which is, in their opinion, the expressive garb of sorrow, sets fire to it, and shews every symptom of frantic grief on the occasion: the body being soon consumed, the ashes are collected and thrown into the river. The ashes of the great are placed in an urn, which is carried with some degree of ceremony by a Bramin, and cast into the Ganges, to whose waters they attribute a peculiar sanctity.


The Travels of Dean Mahomet, A Native of Patna in Bengal, Through Several Parts of India, While in the Service of The Honourable The East India CompanyWritten by Himself, In a Series of Letters to a Friend
 

Preferred Citation: Mahomet, Dean. The Travels of Dean Mahomet: An Eighteenth-Century Journey through India. Berkeley:  University of California Press,  c1997 1997. http://ark.cdlib.org/ark:/13030/ft4h4nb20n/