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80 on the left side, which the follower of the Prophet never does, and surmounts it with an ample and elegant waistband, beside the broad Romanesque mantle that he tosses over his shoulder with such a senatorial air. His turban, also, is an innovation,—not proper to the Brahmin,—pure and simple, but, like the robe, adopted from the Moorish wardrobe, for a more imposing appearance in Sahib society. It is formed of a very narrow strip, fifteen or twenty yards long, of fine stuff, moulded to the orthodox shape and size by wrapping it, while wet, on a wooden block; having been hardened in the sun, it is worn like a hat. As for his feet, Asirvadam, uncompromising in externals, disdains to pollute them with the touch of leather. Shameless fellows, Brahmins though they be, of the sect of Vishnu, go about, without a blush, in thonged sandals, made of abominable skins; but Asirvadam, strict as a Gooroo when the eyes of his caste are on him, is immaculate in wooden clogs.

In ornaments, his taste, though somewhat grotesque, is by no means lavish. A sort of stud or button, composed of a solitary ruby, in the upper rim of the cartilage of either ear,—a chain of gold, curiously wrought, and intertwined with a string of small pearls, around his neck,—a massive bangle of plain gold on his arm,—a richly jewelled ring on his thumb, and others, broad and shield-like, on his toes,—complete his outfit in these vanities.

As often as Asirvadam honors us with his morning visit of business or ceremony, a slight yellow line, drawn horizontally between his eyebrows, with a paste composed of ground sandal-wood, denotes that he has purified himself externally and internally, by bathing and prayers. To omit this, even by the most unavoidable chance to appear in public without it, were to incur a grave public scandal; only excepting the reason of mourning, when, by an expressive Oriental figure, the absence of the caste-mark is accepted for the token of a profound and absorbing sorrow, which takes no thought even for the customary forms of decency. The disciple of Siva crossbars his forehead with ashes of cow-dung or ashes of the dead; the sectary of Vishnu adorns his with a sort of trident, composed of a central perpendicular line in red, and two oblique lines, white or yellow. But the true Brahmin knows no Siva or Vishnu, no sectarian distinctions or preferences; Indra has set no seal upon his brow, nor Krishna, nor Devendra. For, ignoring celestial personalities, it is the Trimurti that he grandly adores,—Creation, Preservation, Destruction triune,—one body with three heads; and the right line alone, or pottu, the mystic circle, describes the sublime simplicity of his soul's aspiration.

When Asirvadam was but seven years old, he was invested with the triple cord, by a grotesque, and in most respects absurd, extravagant, and expensive ceremony, called the Upanayana, or Introduction to the Sciences, because none but Brahmins are freely admitted to their mysteries. This triple cord consists of three thick strands of cotton, each composed of several finer threads; these three strands, representing Brahma, Vishnu, and Siva, are not twisted together, but hang separately, from the left shoulder to the right hip. The preparation of so sacred a badge is entrusted to none but the purest hands, and the process is attended with many imposing ceremonies. Only Brahmins may gather the fresh cotton; only Brahmins may card and spin and twist it; and its investiture is a matter of so great cost, that the poorer brothers must have recourse to contributions from the pious of their caste, to defray the exorbitant charges of priests and masters of ceremonies.

It is a noticeable fact in the natural history of the always insolent Asirvadam, that, unlike Shatriya, the warrior, Vaishya, the cultivator, or Soodra, the laborer, he is not born into the full enjoyment of his honors, but, on the contrary, is scarcely of more consideration than a Pariah, until by the Upanayana he has been admitted to his birthright.