Vaishnava Brahmin. p. 301
The Brahmins.
Before leaving the subject of caste, an answer should be given to the question, "What is a Brahmin?” Should you meet a member of this powerful caste, fresh from his morning washings and prayers, with a snow-white cloth wound around his middle, his body and shoulders bare, his head shaven and uncovered, and his brass vessel of water in his hand, walking with a stately consciousness of superiority to all created things;[1] and should you address this question to him, he might reply—
"I am a Brahmin, of the race that sprung from the mouth of Brahma, the almighty creator. By birth I am pure, holy, and noble, a priest and guide of men, superior to all lords and kings. Twice born, and invested with the sacred thread, I am the repositary of the Vedas, (those divine books which, if a Sudra heard read, his head would cleave asunder.) I am the medium of blessings from heaven to men. Without me, the world would be a desert; for by me the infant is purified, the man married, and the dead buried. By my prayers, misfortunes are averted, the sick healed, curses removed. If the Sudra lie for me, it is no sin; if he drink the water in which my toe has been dipped, he will be purified. Though a beggar, I occupy a height to which kings may not aspire; nay, even the gods are subject to the prayers I utter!"
If you ask the Christian missionary, "What is a Brahmin?” he might answer, “He is what you would expect a man to be who held such opinions as to his nature, rights, and offices.” The proud belief of his own purity, wisdom, and exaltation, the supreme contempt of all other men that dwells in the breast and appears in the speech and mien of the Brahmin, cannot, I think, be paralleled in the world. From his birth he is followed by a succession of ceremonies, each one tending to enhance his self-sufficiency. When twelve days old, a feast is held with many rites for the purpose of giving the young Brahmin a name. When six months old, there is a second feast to attend to the important step of giving him his first solid food. Two years later, the child has his head shaved, his nails pared, and his ears bored, with many ceremonies, to the sound of music. Again, at about nine years of age, comes the more important and complicated ceremony of investing him with the sacred cord of one hundred and eight threads, made of cotton gathered and spun by Brahmins. This cord he ever after wears over his left shoulder and across the breast to the right hip. At this time he is first taught the unspeakably sacred prayer called the gayatri, which no other ear must ever hear, and now he becomes a “twice-born” Brahmin. Having been espoused at about sixteen to a girl four or five years old, and married to her when she has attained womanhood, he becomes qualified for the duties, honours, and privileges of the priesthood.
The Brahmin must eat no meat, nor any thing that has had life; he must drink no spirituous liquors. He must use no vessel for cooking or eating that has been used by any one of a lower caste; if a Sudra but look upon the pot in which his rice is boiling, it must be broken. He cannot receive water or cooked food from any but Brahmins; nor can he have a Sudra as a servant in his house. A man of any other caste, even though a king, is too impure to hand food to a Brahmin beggar.
His holiness is so intense as to give him much trouble, for commonly he must be his own servant; but it brings with it many privileges. When he receives charity at the hands of others, he confers a favour; and if he feasts at their expense, deserves their gratitude, for they have received an honour and done a work of great merit. The revenues of great tracts of land are devoted to their maintenance, and most government offices are held by them. On every occasion of importance, as marriages, births, &c., the Brahmin must be called and receive a fee.
With all their pretended holiness, it is notorious that Brahmins are far more careful to avoid defilement in public than in private, and that when out of sight they violate the rules of caste to gratify their appetites. As liars, they are unrivalled in a land of liars. Though professedly abstinent, when invited to a feast, they will eat nothing the day before, so as to be in readiness for the good cheer they expect; and then will gorge themselves, so as sometimes 
Brahmin at his meal, p.305
to be unable to walk home. In intellect, however, they are undoubtedly superior to the other castes.
The accompanying illustration[2] gives a view of a wayfaring Brahmin taking his food. He is represented uncovered from the waist up, as a true Brahmin ever should be, and with his thread about his shoulder. His head is shaved except a lock on the crown, which is formed into a coodamy or queue. On the glossy green plantain-leaf which is spread on the ground before him, serving for table-cloth and plate, is piled a little mountain of rice. This he has flattened at the summit with the knuckles of his right hand, (his wife is doing the same by hers,) and his daughter-in-law, the usual maid-of-all-work, is ladling into the cavity the curry (vegetable curry, of course) with which his dinner is to be seasoned. On the leaf are pickles or other relishes. When he is well helped, the Brahminee will receive her allowance, and the poor daughter-in-law will take what is left. The cooking process is seen at the right. Three stones form the fireplace; on these stands the earthen rice-pot, under which the little sticks are thrust and pushed in as they burn away. On it stands the curry-pot, serving as a cover, and retaining its own heat. The water-chatty and another vessel stand on the ground; near by lies an unfolded plantain-leaf as it is cut from the plant, which, when unrolled for these domestic purposes, possesses a polish, delicacy, and beauty most exquisite.
There can be little doubt that the Brahmins are of a different race from the mass of the people of India. Ages since, entering Hindustan from the north-west, they have, by the force of a superior mental structure and a higher civilization, imposed upon its docile nations their religion, laws, and customs. This influence, as well as the introduction of Sanscrit into their languages, has been most complete in Northern India, and has extended over the fertile plains of Southern India. But the rude inhabitants of the hilly ranges, the aborigines of the country, in many places know nothing of the gods or the religion of the Brahmins. In feature, the Brahmins are more handsome, as well as more intelligent in expression, and in complexion lighter, than the Tamil and other races of Southern India. In mental power, also, they are their superiors, while, from their station, they derive elegance and self-possession in manners.
But the golden age of the Brahmins is passed. As they now sorrowfully say, “All men are free.” Under British rule, and through the influence of Christian missions, caste has ceased fully to define the position of men in society. If the Sudra has merit and education, he will be advanced. Even Pariahs now acquire education and wealth. Though caste is still an iron band upon the people, the Brahmins, as a priesthood, are losing power. The superstitious reverence and fear of the lower castes for their spiritual lords is diminishing. Nothing pleases them more than to see the Brahmins worsted in a debate by those who do not dread their tyranny or their curse.
The power of the gospel to change the heart has been signally manifested in the conversion of men from this proud and depraved race, who have become able preachers of the truth and exemplars of the spirit of Christianity. When truly converted, their rank, mental culture, and intelligence make them valuable as evangelists to their idolatrous countrymen. But now, as in days of old, “not many wise men after the flesh, not many mighty, not many noble are called: but God hath chosen the foolish things of the world to confound the wise, and God hath chosen the weak things of the world to confound the things which are mighty; and base things of the world, and things which are despised, hath God chosen, yea, and things which are not, to bring to nought things that are, that no flesh should glory in his presence.”
- ↑ The illustration represents a Vaishnava Brahmin, or one who belongs to the sect especially worshipping the god Vishnu. This is known by the marks emblematic of this deity painted on his forehead, arms, and body. The sacred thread, the poita, is over his shoulder, and in his hand he carries his brass water-vessel.
- ↑ From a painting by a Hindu.