eloquent salaams, retired. It is difficult to imagine such a woman scolding and slang-whanging as low Hindoo women do, accompanying with passionate attitudes and gestures a reckless torrent of words, and fitting the foulest action to the most scandalous epithet.
The wives of the native servants are generally industrious. This one, Karlee boasted, was a notable housewife. Before she went out to service as an ayah she had cleaned the rice, pounded the curry, cooked all the meals, brought water from the tank in earthen jars on her head, swept and scrubbed the floor, cultivated a small kitchen garden, "shopped" at the bazaar, spun endless supplies of cotton thread on a very primitive reel, consisting of a piece of wire with a ball of clay at the end of it, which she twirled with one hand while she fed it with the other; and every morning she bathed in the Hooghly, and returned home before daybreak. Sewing and knitting were unknown arts to her,—she had no use for either; and her washing and ironing were done by a hired dhobee.
True, it was not permitted to her to eat with her husband; when Karlee dined she sat at the respectful orthodox distance, and waited; and if at any time they walked out together, ayah must keep her legal place in the rear. Saith the Shaster, "Is it not the practice of women of immaculate chastity to eat after their lords have eaten, to sleep only after they have slept, and to rise from sleep before them?" And again, "Let a wife who wishes to perform sacred ablution wash the feet of her lord, and drink the water." Nevertheless, ayah exercised an influence over her husband as decided as it was wholesome; she did not hesitate to rebuke him when occasion required; and in all that related to the moral government of her children she was free to dispute his authority, and try parental conclusions with him,—kindly but firmly. As for "the tyrannical immuring of the Oriental female," the cruel caging of the pretty birds who are supposed to be forever longing and pining for the gossip of the ghaut and the bustle of the bazaar, the only fault she had to find with it was that she did not get enough of it. The well-trained Hindoo woman has been taught to regard such seclusion as her most charming compliment, and a precious proof of her husband's affection; to be kept jealously veiled from the staring world, is associated in her mind with ideas of wealth and rank,—it is the very aristocracy of fashion.
According to the Code of Menyu, "a believer in Scripture may receive pure knowledge even from a soodra, a lesson of the highest virtue even from a chandala, and a woman bright as a gem even from the lowest family." So if Karlee's wife, instead of being of the same social rank as himself, had come of basest caste, she would still have been a treasure. Soon after she had retired, she gently pushed into the room, to pay his respects to the Sahib, a shy little boy of five years, whom Karlee presented to me as the child of his only son, a bhearer in the service of an English officer stationed at Fort William. The mother had died in blessing her husband with this bright little puttro. In costume he was the exact miniature of his grandfather, except that he wore no puggree, and his hair was cut short round the forehead in a quaint frill, like the small boys one sees running about the streets in Orissa. His ankles, too, were loaded with massive silver rings, which noticeably impeded the childish freedom of his steps. When he has begun to understand what the word "wife" means, these must be laid aside. In his manners, likewise, little Karlee was the very tautology of his namesake with the gray moustache,—the same wary self-possession, the same immovable gravity and nice decorum. Like a little courtier, he made his small salaam, and through his grandfather replied to some playful questions I addressed to him, with good emphasis and discretion, without either awkwardness or boldness, and especially without a smile.
