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Put tee,dar-pug.ree : f. a Turban of compact neat appearance, worn by
numerous respectable Hindoos and Moohummuduns, and very generally
by the upper servants in European service. Saree : f. the common dress of Hindoo women of all classes, and Moohum
mudun women of the lower class throughout Bengal: consisting of a sheet of cloth worn round the body, and passing over the head and
shoulders like a hood. Shum,la; a Shawl Turban. Topee : f. Cap of any kind; worn by men only: the women of India
wearing neither Caps nor Turbans. Uba: the Arabian and Persian Cloak, forming the outer garment over all
others; worn open in front, and much resembling an English boatcloak. Um,a,mu: a loose Turban peculiar to the Arabs and Persians (as illustrat
ed in the portraits of Hajee Mirza Muhummud Mehdy; Muhummud
Salé; and the Villagers of Herat, in Grant's “. Oriental Heads "). Ungi,ya: f. a female Bodice, worn beneath the “ Koortee," and tied
behind. Ung,urk,ha : & close, long skirted gown, with long sleeves, and closed or
covered breasts : worn by all classes of respectable natives, Hindoo and Moohummudun.
Such is a list of the articles of raiment which go to make up the costume of our fellow-subjects in the “
gorgeous East.” To make the matter complete we must extract also the account of the main articles of bijouterie in use amongst them.
JEWELLERY-Guhna. The following list includes the most common native Jewels and ornaments, of which, however, there are innumerable varieties, known under numerous names in the different provinces throughout India :Ar,see : f. Thumb-ring, set with a mirror about the size of a rupee : worn
by women, both Hindoo and Moohummudun. Bala : large Earrings, worn by women, both Hindoo and Moohummudun,
and in some parts of India by the men. Ba,lee : f. Earrings, plain or set: worn by women—both Hindoo and
Moohummudun. Bool,ak : a nasal trinket appended to the centre cartilage of the nose, and
resting on the upper lip: the lower part set with pendants : the surface
flat, and set or plain : worn by Moohummudun women, But, a,na : Bracelets, formed by a series of rings, of gold or silver, the
number worn on each wrist varying from 4 to 6, worn by women—both
Hindoo and Moohummudun. Ba,zoo-bund :) Upper Armlets (from Bazoo or Bhooj-upper-arm; and Bhooj-bund : ) bund-tie): a general name for various trinkets worn, by
ties, on the upper arms of women, both Hindoo and Moohummudun. Chhul,la: plain Finger or Toe Ring : worn by women and men of all
classes. Choor: Bracelets, differing from the Butana in the rings being united,
formed of conch, and worn exclusively by Hindoo women. Choor,ee : f. Bracelets, like the Butana in shape, but formed of coloured
glass or lac: worn by women, both Hindoo and Moohummudun. Cbum,pa-kul,ee : f. Necklace of silk, on which are strung 30 to 40 pen
dants of crystals or precious stones, set in gold or silver, and formed in imitation of the unblown flowers of the Chumpa : worn by women, both Hindoo and Moobummudun.
Ghoong,roo : Anklets of silk, from which are suspended little hollow spheres
charged with shot, which tinkle as the wearer walks * : worn by women
and children-both Hindoo and Moohummudun. Har: Necklace-of beads, flowers, or any thing strung. Jhoom,ka : Bell-shaped Earring. Jhoo,mur: a frontal or temple ornament, formed of three, or more gold
chains, or strings of pearls, one end of which is hooked to the centre of the head, whilst to the other end are attached variously shaped pendants, hung, from the parting of the hair to the temple, between the eye
brows: worn by women, both Hindoo and Moohummudun. Joog,noo: a small semi-lunar ornament, worn in the centre of a necklace
of pearls, &c. Kur,a : Anklet or Bracelet of solid gold or silver : in the shape of the
letter c terminating with a nob at each end : worn by women, both Hindoo and Moohummudun, and as bracelets, in many parts of India by the men. Mang-put,tee : f. a golden ornament, worn over the line on the top of the
head where the hair is parted, and reaching to the back part of the
head ; worn by women. Moo,hur : f. Seal Moor,kee : f. Earrings, worn by women in the tragus of the ears. Muchh,lee : f. Earring-drops, made in the form of fish. Nuth : f. Nose-ring, formed of gold wire, on which are strung two pearls
and a ruby: diameter—2 to 24 inches, worn by women. The Hindoos add 2 thin plates of gold with serrated edges, between the ruby and each pearl. This ring is essential to the marriage of both Hindoos and
Mooslims, and is never laid aside but on the death of the husband. Nuth,nee : f. Nose-ring, smaller than the Nuth, and worn by children of
both sexes. Pa,e,zeb: f. Chain Anklet, consisting of heavy rings of silver resemb
ling a curb chain, occasionally set with a fringe of small spherical bells, charged with shot, all of which tinkle at every motion of the legs it
worn by women. Pouhn,chee : f. Bracelet of any shape. Putte : f. Earring-drops, in the form of leaves, plain or set. Put,ree : f. Bracelets, like the Choor--but made of gold. Taweez: Amulet, a gold or silver case enclosing quotations from the
Kooran, some mystical writing, or vegetable or animal substance, as the teeth or nails of a tiger, &c. : worn by Moohummuduns, men, women,
and children, on the neck, arm, and waist. Tee,ka: a frontal or temple ornament, differing from the Jhoomur in
having only one chain or string of pearls. Touk : Neck Collar of gold or silver, varying in form, but usually in the After this cyclopædic vocabulary, comes a number of "short sentences in English and Hindustani," which remind us of those in Marryatt's signal code ;-and, next, a collection of “Oriental Proverbs." Some of these seem to us to possess in a very high degree the characteristics that constitute excellence in a proverb, and our readers will be pleased by our selecting a few of them, omitting the Hindustani, and giving merely the author's literal translation and the short explanatory note that he appends to each.
shape of the letter c, terminating with nobs at the ends which nearly
meet: worn by women and children of all classes.
# “ With bells to her ancles, and rings on her toes,
Nursery Rhyme. + We question the correctness of our Authors' reading of this Nursery Rhyme. Moreover it strikes us that he might have found much apter illustrations of the eastern practice of wearing metallic ornaments on the feet. T'he Scriptures abound with allusions to this practice. We may only refer, for example, to Isaiab, III. 16.-ED. O. R.
“ A blind man loses his staff but once." “ A burnt child dreads the fire.” “ A buffalo does not feel the weight of his own horns." “A man does not repine at the maintenance of his own family." Without questioning the accuracy of this explanation, we may remark, that it does not seem to us to exhibit very clearly the point of the proverb, which is a beautiful one. The great matter intended to be expressed is the blessedness of having children, which is so closely interwoven with all Oriental notions. What the horns are to the buffalo, children are to a man. The same idea is expressed by the Psalmist, when he says, as arrows are in the hand of a mighty man, so are children of the youth ; happy is the man that hath his quiver full of them; they shall not be ashamed; but they shall speak with the enemies in the gate." Such then being the usefulness of children, the proverb points out the foolishness of murmuring at the expense attending their “up-bringing." As well might the buffalo complain of the weight of his horns, which are his great instruments of defence and offence. The same notion is also recognized in the law which required the Roman soldier to carry a certain weight of baggage “in addition to his arms, which were regarded as part of himself.” We suspect the proverb is also used as expressive of the influence of habit, without any reference to children at all. As the buffalo's horns grow imperceptibly with his own growth, and as he is unconscious of their weight, in consequence of his having been habituated to it by imperceptible degrees, so do we form habits unconsciously for good or evil. We go on with our selections.
“ A mountain hid behind a straw.”. “To express sometbing of the greatest utility, which may be attained by an easy process, when once known.”
This is the principle on which Lord Bacon expatiates constantly, recurring to it again and again in various parts of his works. Printing, gunpowder and the compass were all hidden behind straws ; and when these straws were removed, people could not but wonder that they had been so long concealed. We suspect also that the same, or a very similar, proverb is used to express the excessive caution of a man who sacrifices a prospective good to a present convenience.
" Come, bull, gore me.”
“ Come, misfortune, embrace me.” Spoken by or of one, who, under an erroneous act, is resigned to the consequences."
Or rather, we suspect, designed to show the evil of inviting misfortune by passivity, instead of making strenuous efforts to avert it.
"He puts the milk by itself, and water by itself." “ Figuratively-he who separates truth from falsehood : a phrase used to express just decision and accurate discrimination.”
“ In other words, a sharp analyser, or, as our trans-atlantic cousins have it, "a'cute chap."
" If the quince be ripe what advantage is that to the crow?" Referring to the Bengal quince (the bel,) the rind of which is so hard, that the crows cannot pierce it with their bills-used by those who hear advantages described, of which they cannot partake.”
“ If you go on every branch, I will go on every leaf." “ Whatever stratagems you practise, I will overmatch you;" that is— Oi's Yorkshire too.
“ In the city where you wish to sell flowers, do not kick up the dust.” " That is, offend not those whom it is your interest to conciliate." Or do not quarrel with your bread and butter.
“ One and one make eleven" “ Taken from the way of writing eleven in figures. Used to express the great advantage of acting in concert.”
This seems to us to be a peculiarly neat and elegant proverb, expressive of the important truth"" that union is strength. ” The converse of this truth is expressed by the maxim“Divide and conquer;" and the truth itself is well illustrated by the fable (or history) of the old chieftain's sons, who strove in vain to break the sheaf of arrows, but snapped them without difficulty one by one.
• Small rain fills a pond." “ Gutta cavat lapidem, non vi sed sepe
cadendo." Or "many littles make a muckle." “ The neem-tree will not become sweet, though watered with syrup and ghee." “ What is bred in the bone, will not come out of the flesh.”
These may suffice as specimens of the proverbs that are in frequent use among the people of this country, and which often give an air of quaintness to their conversation, that is very pleasing to those who can appreciate it. The only evil attached to the good is, that these proverbs, however they may be introduced, always stand for irrefragable arguments. The analogical principle is exceedingly strong in the minds of the people; and in every question that comes under discussion, an illustration or illustrative proverb is held to be unanswerable.
After the proverbs, comes a series of dialogues in English and Hindustani, precisely similar to those that occur in all French and Italian and German Hand-books. The compilers append an apologetic note, expressive of regret that the dialogues have been inserted at all, because, as they say, quoting from Dr. Gilchrist, “it must be wholly impossible to put such words in the mouths of the persons addressed, as they will actually adopt. To every question or remark, there may be at least twenty different modes of reply; and an author must be fortunate indeed, should his work contain the very answers that will be made to all his reader's queries of any kind, in a foreign tongue, unless his book be extended to a size far beyond the ordinary limits of these productions."—Very true, good doctor, and very far short of the whole truth. To contain all the conversations that may be held between man and man, would require not only an enlarged hand-book, or an arm-book, but a world-book. But, for all this, we do not agree with the compilers in the self-condemnatory apology that they offer for the insertion of these dialogues. Their object is not to furnish their readers with the matter of what they are to say, and what is to be said to them, but to assist them in forming a good conversational style. A man may be benefited by studying the historical style of Hume or Macaulay, although he has the intention of writing-not a history of England, but a history of Timbuotoo.
We are next presented with “brief descriptions of the months of Bengal; with lists of their respective edible produce procurable in the meat, fish, fruit and vegetable markets in Calcutta.” This statement is taken from Mr. Speede’s Handbook of Gardening, and Messrs. S. Smith and Co.'s Almanac. It just strikes us, that it may tend to give our outside readers a notion of the climate and various other particulars which it may be interesting to them to know, if we attempt to embody the most important information contained in this portion of the work in a tabular form. So far as our recollection goes,