2 
Comparatively few Brahmins, except some of tlie lower degrees, are actually temple 
priests; and tliough they attend temples, and perform ceremonies, read sacred books, and 
offer oblations on behalf of others, they are rarely Poojaris, or, as they may be termed, 
temple servants. These are hereditary offices, held by persons of much lower caste, not 
unfrequently by Soodras. On the other hand, the Loukik, or secular Brahmins, in some 
instances follow agricultural pursuits; and except actually holding the plough, perform 
all other work. They are also frequently bankers, money lenders, and money changers, 
merchants, and the like : but they never descend to the rank of shopkeepers, nor engage 
inretail trade. They are never artizans or manufacturers. The very lowest Orders ainong 
tliem are menial servants to the upper classes, cooks, attendants on temples, and on assem- 
blies where Brahmins are to be feasted, tor the purpose of preparing and decorating houses 
or courts with garlands of leaves and flowers, sweeping and watering the ground, and 
such like other offices. Many again, especially of the Northern Brahmins, are foiuid in 
military Service. 
"With the regulations of caste, the enforcement of caste rules and discipline, and the 
morality or immorality of members of castes, the Brahmins do not interfere. Such 
matters are the province of the caste gooroo, or instructor, or of its own priests. But 
the BrahmiiTs ritual supremacy is absolute : herein he has no competitor, whether in the 
lowest or the highest castes. 
No. 1. Brahmins. 
In the present instance a group of four persons 
is represented. One of these is reading, probably 
from a sacred book, to a boy who is sitting on bis 
right hand, and is most likely a pupil. The other 
two men are apparently listening, tliough the youth 
on the right of the group may be a scholar also, of a 
more advanced age than the other. 
No. 2. Brahmin. 
The figure represented is engaged in his “ Pooja,” 
or morning worship, with the objects of his adoration 
before him. From the horizontal mark on his fore- 
head, which is composed of sandal wood paste, and 
may be either white or saffron colouv, he is evidently 
a worshipper of Siva, under any of his appellations, 
Mahadeva, Bhudrinath, &c. He is not clean shaven, 
which may be accounted for by a vow, by being 
unable to find a proper conjunction of planets for 
the Operation, or by his observing ceremonies after 
the death of a near relative. He is enveloped in a 
light silk or serge shawl or mantle, because woollens 
or silks do not involve impurity which cotton does. 
Below he wears a dhoti, which, if cotton, must be 
damp or wet while the ceremony lasts; or he may 
wear a waist cloth of thin serge or silk. His “junwa,” 
or sacred thread, passed over his left shoulder, hangs 
outside his mantle, because it has to be passed 
through his hands at certain portions of his ritual, 
in order that it may be preserved pure. His objects 
of adoration are placed upon a low stool before him, 
which is covered by a clean cloth. In his immediate 
front are three small idols, which are probably Siva 
under three forms, or Siva and his consort, Bhowani 
Doorga or Kali. The sacred stone Shalgrama lies 
at the side of the plate, as also the necklace of 
Rudraksh, which is supposed to beworn by the god. 
All these, and some other objects which are not 
clearly discernable, are in a brass thali or platter, 
which he has scoured tili it is as bright as gold. 
Outside this platter are the bell he rings to apprise 
the divinity of his Service; the conch shell which he 
blows to invite all gods to partake of it; a small 
brass vessel containing water and leaves of knsa 
grass, or the toolsee plant (sweet basil); and an 
incense burner, from which a stick of fragrant pas- 
tile is sending up a grateful perfume, and a cup 
containing the thin sandal wood paste, used for the 
idols and himself. 
No. 3. Suroosatee Brahmin. 
The subjeet of the photograph belongs to the 
highest and most sacred division of his order in the 
Punjab, who themselves form a distinct dass from, 
and do not intermarry with, other Brahminical classes 
of the Punjab or elsewhere. Their designation is 
derived from the river Suroosatee, or Suruswutee, 
which runs through the district of Hastinapoor, near 
Delhi, the most sacred of Hindoo territory, as the 
locality in which the Aryan invaders first settled, 
and afterwards became fatnous from the contest of 
the solar and lunar raees described in the Mahab- 
harat. They are for the most part good Sanserit 
scholars, and areemployed as family priests, directors 
of ceremonials, and expounders of the sacred books. 
They are also astrologers and astronomers. It is 
hardly credible how much of the observances of the 
Hindoos, even of the educated and respeetable 
classes, is dependent upon lucky or unlucky days 
and hours, as decided by astrologers. Not only do 
the grave questions of marriage, of journeys, of 
buying and selling, of serious understandings of all 
and every kind, depend upon the astrologer’s coun- 
sel, but the putting on of new clothes, being shaved, 
having the hair and nails trimmed, paying visits, 
giving entertainments and tlie like, as well as reap- 
ing or sowing fields, planting trees, commencing 
buildings, or repairs, must all be decided, as to the 
most proper and fortunate hours, by the astrologer, 
and in short, tbere are no questions of social signifi- 
cance or necessity, which, in most Hindoo families 
able to pay for them, are not ref'erred for the astro 
loger’s advice and decision, and are decided on the 
peculiar aspects and conjunetions of the planets.