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A SUTTEE OR, THE BURNING OF A HINDOO WIDOW WITH THE BODY OF HER HUSBAND. Page 1.

INDIA’S CRIES

BRITISH HUMANITY,

RELATIVE TO THE

SUTTEE, INFANTICIDE,

BRITISH CONNEXION WITH IDOLATRY, GHAUT MURDERS,
AND SLAVERY IN INDIA;

TO WHICH Is ADDED

HUMANE HINTS

FUA THE

MELIORATION OF THE STATE OF SOCIETY

BRITISH INDIA.

By J. PEGGS,

I.ATE MISSION VKV AT CUTTACK, ORISSA.

^rronH lauition, rrtoiurtJ anU rnlargrtt,

WITH AN ACCOUNT OF THE PRESENT STATE OF INFANTICIDE
AND OF SLAVERY IN INDIA.

“ In childhood, mutt a female b« dependent on her father ; in youth, on her hatband ; her lord
being d,,»d, on her tons: if the have no tom, on the near kinsmen ol her hatband I ; if he left no km»-
men, on those of her Father ; if he have no paternal kinsmen, on the sovereign. Menu.

“ I imagine that the ceremony (the Car Festival of Jaggernaot) would soon ceatc to be conducted
on its pretent tcale, if the institution were left entirely to itt own fate, and to itf own resources, by
the officer* of tho British Government.** Stirling.

“ When we reflect on those evils that are inseparable from even the mildest state of Slavery, and con-
sider how large a portion of our most industrious subjects are at present totally deprived of a free
market for their labour, restricted by inheritance to a mere subsistence, and sold and transferred
with the land which they till, — policy no less than humanity would apnear to dictate the propriety ol
gradually relieving them from those restrictions, which have reduced them, and must otherwise con-
tinue to confine them, to a condition scarcely superior to that of the rattle, which they follow at the
plough.*’ Madras lloard of Revenue, 1819.

LONDON:

PUBLISHED FOR THE AUTHOR,

BY SEELY AND SON, FLEET STREET,

SOLD ALSO BY WIGHTMAN, PATERNOSTER ROW : WAUGH AND INNES,
EDINBURGH : AND KEENE, DUBLIN.

1830.

J. Hnddon,
Cmtie Street,

Frinter,

Finibnrj.

P R E F A C E

TO THE SECOND EDITION.

Thu Author, during his residence in India, having wit-
nessed the horrid rite of burning a widow with the body ot
her deceased husband, — the miseries of pilgrimage to the
great Temple of Juggernaut in Orissa (the celebrity of
which is increased by British regulation and support), — the
exposure of the sick and the dead on the banks of the
Ganges, — and other cruelties of Hiudoism, has, since his
return to his native country in 1S2(5, laboured to diffuse
information respecting these things and to urge the pro-
priety and facility of their suppression. In prosecution of
this object the Author has published two editions of a
Pamphlet entitled “ The Suttees’ Cry to Britain two
editions of “ Pilgrim Tax in India;” an edition of “ Ghaut
Murders in India and a small edition of “ Infanticide in
India.’1 — The principal part of these Pamphlets have been
put in circulation. Through the liberal exertions of nu-
merous friends, a considerable number have been circulated
gratuitously in this country, and also in the different Pre-
sidencies of India, among the various Functionaries of
Government. To show the propriety of these exertions,
and to encourage similar and exteuded efforts, the Author
(though with much hesitation) is induced to refer to an ex-
tract of a letter from the private Secretary of the present

* 1 lie Coventry Society for the abolition of Human Sacrifices in India

b* ** published an abridgment of this Pamphlet, entitled “ A Voice from

PREFACE.

Governor General of India, Lord W. Bentinck, dated Dec.
1828, acknowledging the receipt of the Suttee and Pilgrim
Tax Pamphlets, which had been forwarded to his Lordship.
— “ I am directed to acknowledge the receipt of your letter
to the Governor General, dated the 7th of April last. His
Lordship desires me, at the same time, to present his best
thanks for the copies of your Pamphlets which accompanied
it; and to assure you that the one on the Suttee question
relates to a subject which has engaged his particular atten-
tion.”* In perfect accordance with these sentiments is the
following notice, which, says a correspondent in India, in
March, 1829, appears daily in the Papers : — “The Governor
General invites the communication of all suggestions tend-
ing to promote any branch of national industry ; to improve
the commercial intercourse by land or water; to amend the
defects in the existing establishments ; to encourage the
diffusion of education and useful knowledge ; and to ad-
vance the general prosperity and happiness of the British
empire in India.” Surely a brighter day has dawned on the
East.

To this edition is added — ‘ The present State of In-
fanticide and of Slavery in British India.' Upon these
subjects but little correct information appears to be pos-
sessed. A very general impression prevails that Infanticide
is abolished ; and a late celebrated writer on India has
stated — “ No slavery legally exists in the British territories
at this moment ;” with what surprise will the reader hear
that there are two volumes of Parliamentary Papers on

* It appears that some steps have been taken by the Governor Ge-
neral to abolish the Suttee. Mr. Smith, a Missionary at Benares, writes
Feb. 13, 1329 : — “ Went out by the river side and conversed with a num-
ber of Brahmuns on religious subjects, and also brought in the order
respecting the prohibition of Suttees. On hearing which, a Brahmun
exclaimed, “What has Government now arisen from sleep? So many years
has this cruel practice been carried on, and has compassion at last
entered into their breasts? They ought to have prevented this horrid
practice many years ago.” “ It astonished me,” says Mr. S., “ to hear
such expressions from a Hindoo.” An interesting statement is also
given by him, of this prohibitory order being read by the Daroga at Gopee
gun j, before more than 200 Brahmuns and pundits : after which, the
whole listened to his preaching the gospel, and some individuals seemed
to be much affected by it. “ The English,” say they, “ now wish to
enlighten us.” (World Paper, Jan. 20, 1830.) Letters from Calcutta and
Serampore,‘in July, do not mention this subject; and hence it is probable
that the measure is of a limited nature. The fact, as an experiment, is
peculiarly encouraging.

PREFACE.

Infanticide, and that a very voluminous collection of Papers,
of nearly 1,000 folio pages, on Slavery in India, were
“ ordered to be printed by the Hon. House of Commons,
Mar. 12, 1828.” — From these valuable documents full and
accurate information may be procured.

For the Parliamentary Papers on the Burning of Hindoo
Widows, which now contain six volumes, and the Papers
relative to Infanticide, the Temple of Juggernaut and
Slavery in India, the Author is under the highest obligation
to T. F. Buxton, Esq., M.P., and to W. Smith, Esq., M. P.
Tf this volume contain information of a nature calculated
to promote the welfare of British India, it is chiefly to be
attributed to the important materials supplied by these
valuable Papers. The Author’s labour, in a considerable
part of the work, has been little more than selection and
arrangement ; and, without such important materials, he
should never have presumed to publish upon the different
topics discussed in these pages. The necessity of circulat-
ing information respecting the state of India, for the pur-
pose of promoting the abolition of the cruelties of heathenism,
appears evident. “ Shall superstition be suffered to issue
her decrees, from year to year, and from age to age, against
the lives of poor defenceless and disconsolate widows (and,
it may be added, of female infants, pilgrims, and the sick ex-
posed by the Ganges), — hundreds of whom are annually
sacrificed to its relentless cruelty, and yet no voice be
lifted up on their behalf ? Then where are human sym-
pathies ? and what are nature’s claims ? But no : humanity
can refrain no longer. A cry has at length been raised for
the daughters of sorrow on the plains of India. It has
reached the British Isle and reverberated from her shores :
it has sounded in the ears of her Legislature : — it is heard
in the midst of our city : — it is a loud and bitter cry !”

It is hoped that this revised, uniform, and enlarged edition,
of the various piercing plaints of India to British humanity,
will be encouraged by a humane and liberal public. The
infatuated Suttee, — the murdered female Infant, — the
perishing Pilgrim (allured to the shrines of Idolatry, ren-
dered more celebrated by British connexion and support), —
the sick exposed by the Ganges, — and the degraded Slave,
present their cry to Britain ; and shall not that cry be heard
and reiterated, from “ Dan to Beersheba,” till the Senate
and the Throne hear, and feel, and redress their wrongs ? —
The continued sanction of these enormities is one of those

PREFACE.

national delinquencies which press like an incubus, with
intolerable weight, on the propriety and stability of our
country ; while it opposes an almost insurmountable barrier
to the free progress of the gospel.” (Mis. Reg. Aug. 1929.)
The proceeds of the editions of those parts of the volume
which have been published in Pamphets, have been devoted
to gratuitous circulation and missionary exertions in India.
The profits of this edition are to be devoted to liquidate the
debt on the Sabbath School Rooms belonging to the Author’s
friends in Coventry. It is a source of the highest gratification
to him, still to labour for the welfare of the millions of
India; and the promotion of this great object, in connexion
with those of a more local nature in Britain, is peculiarly
grateful to the writer’s feelings. With great diffidence,
and humble dependence on Divine Providence, this work
is sent forth into the world. May the Father of the father-
less and the Judge of the widow, even “ God in his holy
habitation,” incline those who hold in their hands the des-
tinies of India to regard “ India’s Cries to British Hu-
manity and thus bring upon themselves “ the blessing of
them that were ready to perish, and cause the widow’s heart
to sing for joy.” -

Coventry,

Charter House Leys,
Feb. 15, 1830.

CONTENTS.

BOOK. I.

SUTTEES.

CHAP. I.

P»RP.

Origin — nature — number — cause of principal prevalence
in Bengal — and atrocity of Suttees ------ 1

CHAP. II.

Remarks on the nature of the practice of Suttee, and on the
causes that occasion its perpetration, or preveut its sup-
pression ... ....... 20

CHAP. III.

The rite of Suttee not enjoined by the most authoritative of
the Hindoo legislators, and opposed to their views of emi-
nent virtue. Force forbidden by the shastras, yet fre-
quently employed 29

CHAP. IV.

Review of a pamphlet in Bengalee on the burning of Hindoo
widows, written by a Pundit 34

CHAP. V.

The present partial interference of the British Government
tends to promote the celebrity and supposed legality of
Suttees _ gj

CHAP. VI.

Authorities to confirm the propriety, safety, facility, and suc-
cess of efforts for the suppression of Suttees (52

fill

CONTENTS.

CHAP. VII.

Page- s

A collection of European and Native testimony to the posi-
tion that the Suttee is not absolutely enjoined by the Hin-
doo shastras, and hence should be suppressed — methods
proposed for its abolition — objections answered — con-
cluding appeal 79

BOOK IT.

INFANTICIDE.

CHAP. I.

Introductory remarks — sketch of the early and extensive pre-
valence of Infanticide, and human sacrifices, in various
countries - 113

CHAP. II.

Infanticide in India. Origin — nature — crime — extent — pre-
sent state and demoralizing influence 130

CHAP. III.

Success of efforts, ancient and modern, for the suppression of
human sacrifices and of Infanticide. Difficulties of the en-
tire abolition of Infanticide in India 1C7

CHAP. IV.

The necessity and propriety of adopting measures for the en-
tire and immediate abolition of Infanticide — decisive steps
requisite — objections answered — facilities enjoyed for its
abolition— concluding remarks 184

BOOK. III.

BRITISH CONNEXION WITH IDOLATRY.

CHAP. I.

Origin, nature, proceeds, and appropriation of the Pilgrim
Tax. — Traces of British connexion with idolatry and
Mahomedanism in different parts of India 2

CONTENTS.

Page.

CHAP. II.

The idolatrous establishments chiefly supported by the sys-
tem at Juggernaut, Gya, Allahabad, &c. ~ 238

CHAP. III.

The miseries resulting from the system, and its general cha-
racter - - - - 249

CHAP. IV.

The facility and advantages of the repeal of the Pilgnm Tax
system — confirmation of the statements 265

CHAP. V.

Objections to the repeal of the Pilgrim Tax system obviated —
concluding appeal - - 285

BOOK IV.

GHAUT MURDERS.

CHAP. 1.

Origin, nature, atrocity, and appalling scenes connected with
the practice of exposing the sick on the banks of the
Ganges 303

CHAP. II.

The extent of the prevalence of this inhuman practice ^ 320

CHAP. III.

The necessity and propriety of adopting measures for the
prevention of these atrocities — utility of attending to the
sick — confirmation of the statements — concluding re-
marks 330

BOOK V.

SLAVERY.

CHAP. I.

Introductory remarks. Origin, nature, and evils of slavery in
India -

363

CONTENTS.

CHAP. II.

Paef.

Nature and success of efforts for the abolition of the Slave
Trade in India — melioration of Slavery by the Hindoos,
Mussulmans, French, Dutch, and British - 404

CHAP. III.

The present state and extent of Slavery in Hindostan - - - - 428

CHAP. IV.

Methods proposed for the melioration and abolition of Slavery
in India — answers to objections to its abolition arising
from the supposed kind treatment of slaves — the pre-
servation of children and adults in famine by selling
themselves for support — the indifference of the slaves to
emancipation — decreasing the population of an Island or
District — Maliomedan prejudices prohibiting any others
‘than slaves attending on their women, and that they can-
not dispense with slaves, — and the interest of the slave
owners and the Government — concluding remarks 459

APPENDIX.

Containing Humane Hints for the melioration of society in
British India

491

Reference to the Engravings.

The Suttee “

Burying a Widow alive >

Destruction and Preservation of Infants in India

Juggernaut and his Brother and Sister

Car of Juggernaut * '

Ganges Water Carrier -

Human Sacrifice to Juggernaut

Temples of Bobuneswer

Exposure of the Sick * *

Relieving the Sick

113

213

250

256

257
259
303
491

EXTRACTS FROM REVIEWS.

The Suttees’ Cry.— “We strongly recommend the perusal of
Mr. Peggs’ Pamphlet, which, to the feeling testimony of an eye-witness
of the horrible practice he describes, adds a mass of information, and
documents of the most valuable and decisive nature.”— Eclec. Rev.

June, 1827. . . . .

“This interesting Pamphlet is every way deserving of serious perusal

and extensive circulation.” — Chris. Guardian, June.

“ To this publication we solicit the attention of such readers as desire
to make themselves acquainted with the farther details of this important
question” (the Suttee). — Orient. Her. May, 1829.

u \ir- Peggs’ Appeal is forcible, but dispassionate; and we hope that,
in behalf of the widows in India, he will not plead in vain.”— Imp. Mag.
July, 1827, and May, 1828.

“A valuable collection of papers."— Evan. Mag. Aug. 1828.

“ The able Pamphlet before us contains much information, collected
from the most authentic sources.” — Wes. Mag. June, 1827.

“ This excellent Pamphlet is evidently the result of much labour and
research.” — Bap. Mag. June.

See also “Congregat. Mag.” Jan. 1828— “Missionary Reg.,” “Asiatic
Journal," “ Sailors,’” “ Part. Bap. Mag.,” “ Gen. Bap. Repos.,” 1827—
«• The World Paper,” April, 1829.

British Connexion with Idolatry in India. — “We earnestly re-
commend the perusal of these facts and observations to the consideration
of the Christian public.” — Eclec. Rev. March, 1828.

“ The Pilgrim Tax levied by the Indian Government on idolaters
going on pilgrimages, whatever was its design, has had the acknowledged
effect of sanctioning and legalizing this destructive and wicked supersti-
tion. The Rev. J. Peggs, late a Missionary near the Temple of Jugger-
naut, has recently published a Pamphlet, in which he has collected
abundant testimony to the duty, facility, and advantages of the entire
and immediate abandonment of this pernicious system.” — Mis. Reg. Feb.

“ This Pamphlet relates to a subject which appears to have received a
very inadequate share of public attention, and with the details of which,
we suspect, many of the best informed and most influential members of
society are very imperfectly acquainted. We cordially recommend it to
the attention of our readers.” — Bap. Miscellany, Oct.

“ Great credit is due to the excellent Author of these two Pamphlets
(the Suttees’ Cry and Pilgrim Tax), for the pains which he has taken in
collecting information concerning some of the most cruel and destructive
superstitions of India, and in presenting it to the British public in a
cheap form. We know of no publications in the English language,
which, in so small a compass, contain so much information on these
subjects, so interesting to every friend of humanity and religion.” — H'es.
Mag. May.

“ We believe that the Pamphlet before us is the only exposure of the
system which has found its way through the press to the English public.
We hope it will be widely circulated, and followed by others, in increas-
ing numbers, until the evil is at an end, and the disgrace wiped away.”
— Month. Rep. Dec. 1829.

See also “ Congregat. Magazine," Jan. and Feb. — “ Bap. Magazine,”
“ Gen. Bap. Repository,” “The World,” April, 1828.

Ghaut Murders in India. — “We are sorry we have lost even an
hour in introducing this cheap, important, and stirring Pamphlet to the
notice of our readers. We have gone through it with astonishment and
shame; — astonishment, that a practice, like that on which this work
principally treats, should be allowed by the British Government; and
shame, that Christians, so much alive to the very name of oppression in
England, should not have arisen as one man to ‘ appeal to British hu-
manity and justice’ in the senate of our land. We implore Christians
to make a determined effort on this subject ; and we entreat Mr. Peggs
to allow the Christian public no rest till the great object of his desires is
accomplished.” — Bap. Mag. Apr. 1829.

“ If there be the least spark of benevolence yet alive in the breasts of
Englishmen, this appeal will not be in vain. — The World, June.

See “ Imp. Mag.” April, “Gen. Bap. Rep.” Jan. 1829.

“ Infanticide. — The author has brought an abundance of matter
into a small compass; by carefully selecting the best articles written on
the subject, from the pens of those best qualified to treat of it, he has
compiled a work which will be read with interest, by all who are not
sntirely indifferent to the interests of their fellow-creatures. He is
evidently impressed with the magnitude and importance of the subject,
and we sincerely hope he will not labour unsuccessfuly, in making it as
evident to the minds of others.” — Ori. Quar. Rev. Jan. 1830.

India’s Cries to British Humanity (First Edition). — “This volume
furnishes on this subject (the safety of the abolition of Suttees), and on
the several subjects to which its title-page refers, the most accurate and
ample information. Mr. Peggs has entitled himself to the thanks of the
British public for his reiterated appeals. We beseech our readers to
acquaint themselves with his statements, and to let no opportunity be
neglected of advancing his benevolent aim.” — The World, July, 29, 1829.

“ These publications are the fruits of Mr. P.’s observation and reading,
and demand attention from all who desire to free their country from the
guilt of conniving at the atrocious practices therein exposed.” — Mis.
Register, March.

“ A very interesting little work.” — J. .S’. Buckingham, Esq.

“ The public are much indebted to Mr. P., for his enlightened and
indefatigable labours in the cause of humanity, lie has fairly made out
his premises, that all the murderous customs now practised by the Hindoos,
may be abolished with safety and honour to the British Government. We
earnestly entreat our readers to peruse these Tracts. They are altogether
resistless in their appeals.” — E van. Mag. March, 1829.

“ Those who, like Mr. Peggs, furnish us with a faithful representation
of facts, on which to ground our efforts for the melioration of the state of
the Hindoos, deserve the thanks, not of India alone, but every friend of
humanity in the country which governs India. For the zeal and industry
with which this gentleman has been enabled to lay before the public so
large a body of important facts, and for the benevolence with which he
has long laboured to redress the miseries of the heathen population of
India, his Christian brethren, of every denomination, must feel deeply
indebted to him. We hope that his exertions will result in success;
and that his appeal, to the natural sympathies and benevolent principles
of his countrymen, will not be unheard or disregarded.” — Month. Rep.
Dec. 1829.

See “ Asiatic Journal,” March, “ Imp. Mag.” May, 1829.

INDIA’S CRIES

BRIT1S H H U M A N 1 T Y.

BOOK I.

S U T T EES.

CHAPTER I.

Origin — nature — number — cause of principal prevalence
in Bengal — and atrocity of Suttees.

Suttee is the name given in India to a woman who im-
molates herself on the funeral pile of her husband, and
denotes that the female is considered true or faithful to
him, even unto death ; the term is also applied to the rite
itself.

Diodorus Siculus, who twice refers to the practice of
Suttee, in the 103rd and lOGth Olympiad, or B. C. 327 and
314 years, supposes the practice to have originated in the
unfaithfulness of the women to their husbands, and their
taking them off by mixing deadly plants with their food.
“ This wicked practice,” says he, “ increasing, and many
falling victims to it, and the punishment of the guilty not
serving to deter others from the commission of the crime,
a law was passed, that wives should be burned with their
deceased husbands, except such as were pregnant and had
children ; and that any individual who refused to comply
with this law should be compelled to remain a widow, and
be for ever excluded from all rights and privileges, as
guilty of impiety. This measure being adopted, it followed
that the abominable disposition to which the wives were
addicted was converted into an opposite feeling. For, in
order to avoid that climax of disgrace, every wife being
obliged to die, they not only took all possible care of their
husband’s safety, but emulated each other in promoting

India's Cries to

his glory and renown.”* * * § Strabo is of the same opinion. -f-
Mandcllo, a German, who witnessed a Suttee at Cambay, in
1038, accounts for the rise of this singular custom in the
same manner.^ It is possible that this practice may have
originated in a mistaken idea of the import of the injunc-
tion of the shastra, addressed by the priest to the bride in
marriage : “ Be thou the companion of thy husband in
life and in death;” — or from the following passage in the
Rigvad : — “ Let those women, no longer widows, excellent
wives, anointed with collyriuin and ghee, enter, without
tears, without complaints, excellent jewels, let them ascend
before the source of beings.” It is supposed that these words
are addressed to fire, as a god, and that they justify the
burning of widows. They appear to recommend it, but
not with that clearness which the importance of the case
requires. Since their meaning is doubtful, it cannot be a
good cause which rests upon them as its chief authority,
particularly when there are other passages which afford a
refuge from the extreme into which they lead.

“ The origin of the custom,” says an intelligent magis-
trate in India, “ will most probably be fouud in the volun-
tary sacrifice of a widow inconsolable for the loss of her
husband, and who resolved to accompany him on the
funeral pile ; not with any idea that such an act could be
acceptable to the gods, or any way beneficial to herself in
a future existence ; but solely because her affection for the
deceased made her regard life as a burden no longer to be
borne. The example of this heroine, if it remained the
only incentive to Suttee, would have been rarely followed ;
but it of course excited admiration as a novelty ; and in a
short time the Brahmuns began to perceive, that, if pro-
perly managed. Suttee might be made a very productive
source of emolument ;§ and the most esteemed authors of

* Lib. xix. c. 32, 33.

f Geogr. lib. xv. See Asiat. Journ. May, 1827.

} Asiat. Journ. Jan. 1&23.

§ The expense of the Suttee witnessed by the author at Cuttack,
Aug. 19, 1824, was, according to the pundit, as follows: — “Ghee, three
rupees; cloth, one rupee; woman’s new cloth, two rupees and a half;
wood, three rupees ; adawlut pundit, three rupees ; the woman gave one
rupee for some purpose ; rice, one anna ; betel nut, two pice ; flowers,
one anna; cocoa, one anna; hemp, four annas; haldee, one anna; ma-
teeanlet, chundun, doop, cocoa nut, one anna, one pice ; carrier, five
annas ; musicians, half a rupee ; paring nails, four annas ; cutting wood,
three annas ; total, fifteen rupees, five annas, three pice. Intended
shradda (funeral feast), fifteen or twenty rupees.” Thus thirty rupees

British Humanity.

the age were induced to recoinmmend it as a most me-
ritorious act, productive of good eflects to the soul of the
widow and her husband, and to those ot the surviving
members of their families : they also prescribed forms and
ceremonies, in which the attendance of Brahmuns was oi
course indispensable. Menu, and the most ancient and
respectable writers, do not notice Suttee; it was therefore,
in their time, either unknown or not approved. 11 the
former, how comes it to be recommended in the more mo-
dern shasters, if the custom was not of the nature sup-
posed? No modern lawgiver would have ventured to praise
an act not mentioned by his predecessors, it an example
had not occurred, and been received with universal praise,
though a novelty and an innovation. Ii known, but not
mentioned because not approved by Menu, the authority ot
the modern shaster is not sufficient to give any merit to
the sacrifice. In the first case we do not find that the
practice originated in the law, but that the law is the con-
sequence of the practice ; and that sacred authority is
subsequently produced to enforce the merit of an act ori-
ginating in the mortal feelings of affection, grief, despair,
•or some other passion of the mind, equally incapable ol
affording a hope that it would be acceptable in the eyes ot
the Deity.’’* * It is a painful circumstance, that this bar-
barous custom, which existed prior to the Christian era,
should not, before this period, have been annihilated by the
progress of civilization, and especially the diffusion ot the
salutary influence of Christianity in the East.

Various detailed accounts of Suttees have been commu-
nicated to the public through the periodical publications
of Missionary Societies, the six volumes of Parliamentary
Papers on Hindoo Immolations, and the Newspapers of
the Presidencies in India. A few instances only of the
nature of this inhuman rite are here given.

The “ Friend of India,” for September, 1824, published
at Serampore, contains an account of a Suttee at Cuttack,
in Orissa, which the author and some of his friends wit-
nessed :

“ On Aug. 19, 1824, this place was defiled with innocent blood.
About twelve o’clock the Judge sent a note to the Mission House, in-

(value 2s. 6d. at par) were expended. Occasionally considerable sums
must be realized by the Brahmuns and their adherents.

* Par. Papers on the Immolation of Hindoo Widows, 1821, vol. i. p.
231.

R 2

India's Cries to

forming us of the intended Suttee. The woman was a Telinga, the wife
of a Brahmun who- died that morning about daybreak. Her reply to the
several questions proposed to her through the Telinga interpreter was,
“ What have I any more to do with the world ? 1 must go to my

husband.” Support for life, and a conveyance to her own home, were
offered, but they were rejected. From my pundit. I have gathered some
particulars which cast light upon this dreadful rite. He stated, that it
is customary to lament the dead with crying and noise, but she did not ;
saying, she was going to her husband. She said, she was a stranger
and had nothing, and therefore desired the neighbours to provide what
was necessary for a Suttee. She said also, that she had been a Suttee in
three former births, and must be so four times more, and then she should
attain endless felicity. Those who should dare to prevent her, by con-
fining her in a house or jail, their seed should die, and they should
descend into hell. Some approved of this, others said, that as she had
no son nor daughter therefore she wished to die. To this she replied, she
had a brother and sister, and in her own country many friends, but she
wished to go to her husband. From joog to joog (age to age), in this
manner, with the same husband, she was to be born and die.

“ About half-past three o’clock she proceeded to the pile. I was then
too unwell to venture out. Mrs. P. saw her on the way and talked with
her. About six o’clock in the evening I went to the spot, expecting the
tragical business to be closed. I was, however, surprised to find
nothing more done than the pile partly prepared. The Judge and three
other gentlemen, with some of our English congregation, were present,
and a great number of Natives. Frequent and persevering efforts were
made by the above gentlemen to dissuade her from her purpose, assisted
by the members of the Mission who were present. She was sitting near
the pile with the corpse of her husband covered with a cloth lying near
her. I knew two Telinga Brahmuns present, and, taking them, endea-
voured to speak to the woman. I told her I was a Padree; that God had
sent me and others to teach the people the true Incarnation, Jesus Christ,
who died for our sins: that if she would go with me to my house she
would be able to learn this knowledge ; and that I would send her in a
palkee to her own country : but if she ate fire and died now, how could
she gain this knowledge, without which she could not be saved ? I told
her, thus to destroy herself was not God’s will. I fear my translators
were not faithful; but all the poor woman said was, ‘ Narayun, Na-
rayun.’ This she repeated with a stupidity of mind truly indescribable.
Mr. B., one of the gentlemen present, was desirous to convince her, by
some ordeal, that she could not burn; but the infatuated woman
played with a piece of fire like a child, though when her hand was pressed
upon a coal she showed no resolution. He lifted up one of her eye-lids, and
affirmed that she was intoxicated. This was stated to the Judge, and
urged as a sufficient reason to forbid the horrid murder; but he thought
it wanted evidence, and hesitated to use his authority to save her. The
pile, which was slowly preparing, was about eight feet long, four feet
wide, and about two feet higb. At each comer was a piece of wood
which supported the roof; three sides of the pile were blocked up.
Raw flax was laid on the wood, upon which the corpse was placed.
Ghee was forbidden to be put on the pile by the Judge, that the woman
might have the opportunity to escape, by feeling the effects of the fire
gradually : a practice which, if the Suttee were always, according to

British Humanity.

ancient custom, to ascend the funeral pile while burning, or if, previous
to its being lighted, she were left unbound and unincumbered, might pre-
vent the shedding of much innocent blood. As she had been touched by
several persons after her first bathing, she went to the river and bathed
again. I saw her enter the pile as a person would get into bed, and lay
herself down by the left side of her husband and farthest from the en-
trance of the pile. The wood under the corpse, after a short time,
burned fiercely; and it was horrible to see it consuming, the head and
elevated stiffened hand of the deceased, while the poor woman was
scarcely touched by the devouring element. I stopped about a quarter
of an hour, hoping the unhappy sufferer might labour to escape ; but,
alas 1 no signs of it appeared ; and, after viewing the burning of the dead
and the living, till my feelings and concern for my health determined me
to go away, I left the horrid circle and hastened home. All such out-
rages upon the principles of society are unnatural and inhuman, and,
when said to be from religious motives, a species of insanity ; and
hence may properly be suppressed by the powerful voice of reason and
authority. When shall these murders cease ? Where does the salutary
godlike power lie, or from what quarter will it originate to abolish them V'

The following account was communicated, from the tem-
ple of Juggernaut in Orissa, in July, 1824, by the authors
colleague, the Rev. W. Bampton : —

« The infatuated woman, whose death I witnessed, was the widow of
a 13 rah mu n who had died in the morning. The mans age seems to have
been about forty and the woman’s thirty-five. The place where the
Suttee took place was called Swurgu Dwar, which signifies the gate of
heaven; and when I reached it I found the coolies employed in digging
the hole, which was circular, about six feet deep, its diameter at bottom
perhaps a little less than its depth, and at top twice as much. Soon
after my arrival, about twelve persons came, each bringing a load of
wood on his or her head, for several of them were women. I charged
the labourers with being accessary to the crime about to be committed,
and the general reply was, that they worked for money, and did this
work as they did other work, because they were paid for it. Carelessness
or cheerfulness characterised all the Hindoos near or on the spot. The
pit being finished, a quantity of water was mixed with cow-dung and
sprinkled on the margin about one-third of the way down ; two ropes
were also well wetted with the same mixture. Inquiring the use of two
bamboos which lay near, I was told that they were to stir the fire and
turn about the bodies ! The bits of wood prepared for the occasion were
between twelve and eighteen inches long, and on an average five or six
in circumference; a quantity of them were thrown into the pit, and a
man at the bottom proceeded to set them up on their ends two or three
thick round the sides; upon this he placed a second tier; and on the
second, a third; he also covered the. bottom perhaps five or six inches
thick, so that the pit was now two-thirds lined with wood. Soon after
all was finished, the dead man was brought on a rough bier, which I
suppose might have been made in less than a quarter of an hour. I
soon saw the procession (if it may be called one), halting a few hundred
yards before me : the crowd was kept off the woman by a square made
of four pieces of wood, five or six feet long. The rabble were preceded
by some of their rude 'music. Unwilling to see her burn herself, my

India's Cries to

worthy companions, Lieut. W. and T. B. Esq., tried several times to
prevent the horrid deed, and I lenj. my feeble assistance, but all to no
purpose. They baited twenty or thirty yards from the flaming pit, where
the last effort was made, and, that' failing, her infamous coadjutors gave
her a lighted lamp, which 1 think she put into an earthen pot under her
arm. In a little time all wras confusion; and a scene, the most per-
fectly hellish that we ever saw, was presented ; a way was made for the
w'oman to the pit, and its margin was left clear ; she advanced to the
edge facing her husband, and two or three times waved her right hand;
she then hastily walked round the pit, and in one place I thought the
flames caught her legs; having completed the circle, she again waved

her hand as before, and then jumped into the fire ******

At this moment I believe the drums beat, and an infernal shout rent
the air, but I can scarcely say I know,' — all was confusion. A dense
smoke issued from the pit, intermixed at intervals with partial bursts of
flame, occasioned by quantities of powdered resin thrown into the pit by
handfuls. In a little time they allowed the fire to clear itself, and we
then saw the wretched woman in the midst of it : I think her posture
was that of sitting on her heels ; she sometimes moved gently back-
ward and forward, as if she bowed. The poor creature still kept an
erect posture ; but at length seemed partially to rise, and pitched for-
ward with her head against the side of the pit, about two feet from her
husband s left hand. The motion of her head in this position indicated
pain, and she continued to live two or three minutes longer. The gen-
tlemen then went home, but I staid a little longer and saw the bodies
taken out : for, though the women are burnt in these pits, the bodies
are taken out while they are distinguishable, and consumed in two
different fires (at least that is the case here), and we are told it is
done that the son may make sure of some fragments of both his parents
to be thrown into the Ganges. Now the ropes came into use; one was
doubled and the middle thrown down to catch the man’s chin, one or
two bamboo levers were put under his head to raise it and get the rope
round his neck; the rope was then twisted, in order to fasten it, and
they began to draw, but they failed, for the rope slipped off. Another
man then attempted to fasten the rope ; he succeeded, and they drew
up the body, with the exception, I think, of the legs; but it was quite
dark, and nothing could be seen but by the light of the fire. They then
tried to raise the woman, but could not easily get the rope round her
neck, so they put it on her arm, which projected in such a way as to fa-
vour their doing so ; and, after twisting it well, they drew her nearly to
the top of the pit : but they seemed afraid that they should lose her again
if they trusted entirely to her arm, so she was held just below the edge of
the pit till another man put the other rope under her chin, and she was
then drawn quite up. Some of the people employed themselves in ar-
ranging the wood for the fires to consume the bodies, and I staid perhaps
ten minutes longer, finally leaving the bodies on the brink of the pit.
Such are the facts, and I leave them to produce their proper effect.”

The Snttee represented in the engraving is narrated by
the Rev. J. England, of Bangalore, in the Madras Presi-
dency, in a letter, dated June, 1826. He says —

“ I received a note from a gentleman that a Suttee was about to take
place near his house. On hastening to the spot, I found the prepa-

British Humanity.

—itions considerably advanced, and a large concourse of spectators
assembled° On myleft, stood the horrid pile ; it was an oblong bed of
drvTow-dune cakes, about ten feet long, and seven wide, and three high.
At enc" corner °f it, a rough stake about eight feet in length was driven
into the ground; and at about a foot from the top of these supporters

r ° | | rnnls a frame of the same dimensions as the bed, and
was fastened by cords, a trame m ^t ^ ^ ^ ^ of considerable

SSSff u was covered wUh very dry small faggots, which the officiating
Brahmuns continued to throw upon it, till they rose two feet above the
fmme wo k On my right, sat the poor deluded widow, who was to be
ffiev^m of this heaVLding display ,of Hindoo

she was attended by a dozen or more Brahmuns , f “ojher, s «ter, “d
nm (an interesting boy about three years of age)andotherrclaUves were
also with her Her own infant, not twelve months old, uas crajlilu Kept
fZiher li the BrahmuJ. She had already performed a number of
preparatory ceremonies; one of which was washing herself Jt
decoction of saffron, which is supposed to have a punning effect. It
imparted to her a horrid ghastliness ;-her eyes indicated a degree of
melancholy wildness ; a forced and unnatural smile now and then played
on iter countenance: and every thing about her person and her conduct
indicated that narcotics had been administered in no small quantities.
Close by me stood the Fousdar, a native officer, who, besides regulating
the police is the chief military officer at the station. So heartily did
e engage in this murderous work, that he gave the poor widow twenty
pLodas (between six and seven pounds sterling), to confirm her reso-
LL to be burned! The Itev. Mr. Campbell addressed her in the Car-
natic language, but the effect of his address was counteracted by the
influence of the Brahmuns. The pile being completed, a quantity of
straw wL spread on the top. An increase of activity was soon visible
among the men whose “ feet are swift to shed blood " Muntrams (prayers
or incantations) having 'been repeated over the pile, and the woman and
every thin- being in readiness, the hurdle to which the corpse of the
husband had been fastened was now raised by six of the officiating
Brahmuns; the end of a cord about two yards long, attached at the
other end to the head of the bier, was taken by the widow, and the whole
moved slowly towards the pile. The coq.se was laid on the right side,
and four men furnished with sharp swords one stationed at each corner,
now drew them from their scabbards. The trembling, ghastly offering
to the Moloch of llindooism, then began her seven circuits round the
fatal pile, and finally halted opposite to her husband s corpse, at the left
side of it, where she was evidently greatly agitated. Five or six Brah-
muns began to talk to her with much vehemence, till, in a paroxysm of
desperation, assisted by the Brahmuns, the hapless widow ascended the
bed" of destruction. Her mother and her sister, too, stood by, weeping
and agonized; but all was in vain-the blood-thirsty men prevailed.
The devoted woman then proceeded to disengage the rings from her
fingers, wrists, and ears; her murderers stretching out their greedy
hands to receive them : afterwards all her trinkets, &c., were produced,
and distributed among the same relentless and rapacious priests. VV hile
in the act of taking a ring from her ear, her mother and sister, unable any
longer to sustain the extremity of their anguish, went up to the side of
the pile, and entreated that the horrid purpose might be abandoned ; but
ffie woman fearing the encounter, and the strength of her resolution,
without uttering a word, or even casting a parting glance at her suppli-

India's Cries to

eating parent and sister, threw herself down on the pile, and clasped the
halt-putrid corpse in her arms. Straw in abundance was heaped on the
dead and the living ; gums, resins, and other inflammable substances
were thrown upon the straw which covered the bodies, while muntrams
were repeated at their heads : six or eight pieces of kindled cow-dung
cake were introduced among the straw, at different parts of the pile;
ghee and inflammable materials were applied, and the whole blazed in
as many places. The men with swords at each corner then hacked the
cords which supported the canopy of faggots— it fell and covered the
lifeless corpse and the living woman! A piercing sound caught my ear;
I listened a few seconds, and, notwithstanding the noise of the multitude,
heard the shrieks of misery which issued from the burning pile. In an
agony of feeling, we directed the attention of the Brahmuns to this; and,
white so doing, again — still louder and more piercing than before — the
burning woman rent the air with her shrieks 1 Several of the Brahmuns
called out to the half-consumed, still conscious and imploring widow, to
comfort her. The pile was now enveloped in flames, and so intense
was the heat, that, as by one consent, the Brahmuns and spectators
retreated several paces : they then sang a Sanscrit hymn ; the hymn
ended, but not the shrieks and groans of the agonized sufferer; they still
pierced our ears, and almost rent our hearts 1 Scarcely conscious of
what I did, in the midst of these vain repetitions, I left this scene of
fiendish barbarity ?”

The number of widows who annually perish, the victims
of this appalling superstition, has in former years been
variously stated, and it appears (though doubtless unde-
signedly) exaggerated. The following information may be
relied on, being extracted from the official reports of the
Magistrates in India, and printed in England by order of
the House of Commons, from 1821 to 1828. It is pro-
bable, that Suttees are occasionally perpetrated, without
being officially announced to the police ; and no correct
idea can be formed of the number that occur in the ter-
ritories ot tributary, allied, and independent Chiefs, whose
subjects are not under the laws and regulations of the
British Government, but who are doubtless encouraged in
the sanction oi this cruel custom, by British apathy and
legislation.

The following facts show that several widows are some-
times burned with the body of their husband : —

“ Goopeenaut, a Brahmun employed in the Serampore printing office
in 1799, saw twenty-two females burnt alive with the remains of Ununtu,
a Brahmun of Bagnapore, near Nuddeya. This Kooleen Brahmun had
more than a hundred wives. At the first kindling of the fire only three
of these wives had arrived. The fire was kept kindled three' days! On
the first day three were burnt, on the second and third days nineteen
more. Some of these women were as much as forty years old, and
others as young as sixteen. The first three had lived with the Brahmun,
the others had seldom seen him. lie married in one house four sisters;
two of these wexe burnt,” — Buch. Apol.fior Christ, in India, pp. 14 — 16.

British Humanity.

“ When Row Lacka, grandfather of the present chief of Cutch, died,
fifteen concubine s burned at his funeral pile, but not one of his wives
performed the sacrifice.” — Hamilton s Hmdostan, vol i p. 638
P “ It is consolatory to state,” says Sir John Malcolm, that those
shocking scenes which still occur on the death of the princes oj Juypore,
Joudpore, and Oudipore, to swell whose funeral honours numbers of un-
willing females are forcibly thrown upon the pile, have long been unknown
in Malwa."*

Though the number of Suttees in India is not so great
as to preclude the possibility of the abolition of the prac-
tice, yet it is so considerable as to call aloud for Britain to
stretch forth her hand, and save^ those who are “ drawn
unto death and ready to be slain.”

Number of Suttees in the different Districts of the Bengal Presidency,
from 1815 to 1824.

1815

1816

1817

1818

1819

1820

1822

1823

1824

Calcutta Division

244

280

428

533

388

1337

364

300

309

348

Cuttack Ditto. ...

Dacca Ditto

Moorshcdabad . . .

Patna Ditto

Bareilly Ditto ....

Benares Ditto. ..

103

137

114

102

121

Total . .

378

442

707

839

<650

598

653

583

575

572

Total in the Presidency of Bengal in ten years 5997

In eight years in the Madras Presidency 287

In nine years in the Bombay Presidency 248

There being uo returns for Tanjore, from 1814 to 1819 in- 4

slusive (17 being returned for 1820), lowest possible £ 40

estimate for six years 3

In the Par. Papers, May, 1827, no regular returns are given V

for Madras. In the Southern Concan (Bombay) in 1824, £ 60

27; in 1825, 32. Northern Concan in 1825, 1 Suttee . 3

Total in ten years, for the three Presidencies . 6632

Bengal Presidency, 1825, 639; 1826, 518 1157

7789f

As it may be interesting to see at one view the extent of
the practice under the Bengal Presidency, | where it chiefly
prevails, the following abstract is given from the Parlia-
mentary Papers, May, 1827, p,124: —

* Report on Malwa, Feb. 1821. Par. Papers, vol. v. p. 44.
f Par. Papers, 6 vols. Poynder’s Speech, p. 4. The Parliamentary
Papers, July 18, 1828, contain no regular returns.

j The average number of Suttees under the Madras Presidency, from
1820 to 1823 inclusive, was 50 ; and under that of Bombay, from 1819
to 1823, 49. llow easily might these few poor widows have been saved !

India’s Cries to

ABSTRACT STATEMENT

Of the dumber of Hindoo Widows burnt or buried alive in the Zillah and
City Courts of the Bengal Presidency, in the year 1824.

COURTS.

No. of
Suttees.

"Burdwan

Hooghly

Jessore

Jungle Mehals ....

Q j

Midnapore

Nuddyah

Suburbs of Calcutta

Twenty-four Per- \

gunnahs $

^.Baraset

Total. .

348

Cuttack

1 1

Khoordah

■4-J

Balasore

Total . .

f Buckergunge

Chittagong

Noacolly

—

City Dacca

Dacca Jelalpore . . .

Mymraensing

—

Sylhet

/l'ipperah

—

Total . .

fBeerbhoom

Bhaugulpore

—

Monghyr

—

'r\

Dinagepore

—

Maldah

City Moorshedaibad

Purneah

-G

Rajshahye

—

Rungpore

— <

Rungpore Com- \

missioner .... S
^ /.

Total . .

No. of

COURTS.

Suttees

f Behar

Monghyr

—

City Patna

—

Ramghur

Sarum

Shahabad

Tirhoot

L Monghyr

—

Total . .

rAgrali

—

Alligurli

Barelly

—

Shahjehanpore ....

Peelebheet

C awn pore

Bhitowra

Etawar

Joint Ditto

—

Furrackabad

—

Mooradabad

—

Nuygeena

—

Meerut

—

Boolunshuhur

Saharunpore

Muzuffer Nugger . .

—

Deyrah Door

—

^Sirpoorah

—

Total . .

f Allahabad

Bithora

—

Bundlecund, S. Div.

Bundlecund, N. Div.

City Benares

Ghazeepore

Gorukpore

Juanpore

Azimgurli

1 Mirzapore

Total . .

Grand Total . .

572

British Humanity . 1*

The cause of the principal prevalence of this inhuman
custom in Bengal, and especially in the vicinity of Cal-
cutta, is thus stated by H. Oakley, Esq., Magistrate of
Hooghly, December, 1818:—“ The Suttee is supposed by
some to be au act enjoined by the religon of the Hindoos ;
but, if so, why does it prevail in one part more than another?
and why in the immediate neighbourhood of the Presidency?
The worship of the Hindoo deities is tolerably equal, wher-
ever the religion extends, and the pilgrimages by which they
are to be propitiated are the same throughout India ; and, it
Suttee were really an act enjoined by religion, it would be
universally meritorious, and equally observed wherever that
religion is followed ; but, as it is not, we must account for
its prevalence among the Hindoos in the neighbourhood of
Calcutta, not by their peculiar strictness in the observance
of religious and moral duties, but by some peculiar cir-
cumstances affecting their moral character. It is notori-
ous that the natives of Calcutta and its vicinity exceed all
others in profligacy and immorality of conduct. The idol
of the drunkard and the thief (Kalee) is scarcely to be met
with in the distant provinces, and none but the most aban-
doned will confess that he is a follower of Kalee. In
Calcutta we find few’ that are not. Her worship must
harden the hearts of her followers, to whom scenes of
blood and crime must become familiar. By such men a
Suttee is not regarded as a religious act, but a choice en-
tertainment ; and we may conclude, that the vicious pro-
pensities of the Hindoos in the vicinity of Calcutta are a
cause of the comparative prevalence of the custom. But
I am utterly unable to assign a cause for this local depra-
vity, and for the prevalence of a worship despised and ab-
horred by every Hindoo of respectable character.”*

Ram Mohun Roy, in a Tract entitled “ Brief Remarks
regarding modern encroachments on the ancient rights of
Females, according to the Hindoo law of inheritance,"
supposes the prevalence of Suttee in Bengal to arise from
the existence of polygamy, and the dependent and unhappy
circumstances in' w hich widows are left. He says — “ All the
ancient lawgivers unanimously award to a mother an equal
share with her son in the property left by her deceased
husband, in order that she may spend her remaining days
independently of her children.” But modern expounders.

* Par. Papers, vol. v. p. 237.

India's Cries to

“ whose opinions are considered by the natives of Bengal
as standard authority in the division of property among
joirs,” have thus explained away this ancient law: — “ A
widow can receive nothing when her husband has no issue
by her; and in case he dies leaving only one son by his
wife, or having had more sons, one of whom has happened
to die leaving issue, she shall in these cases have no claim
to the property : again, should any one leave more than
one surviving son, and they, being unwilling to allow a
share to the widow, keep the property undivided, the
mother can claim nothing in this instance ; but when a per-
son dies leaving two or more sons, and all of them survive,
and are inclined to allot a share to their mother, her right is
in this case only valid. Under these expositions, and with
such limitation, both step-mothers and mothers have, in
reality, been left destitute in the division of their husbands’
property ; and the right of a widow exists in theory only
among the learned, but unknown to the populace.

“ It is not from religious prejudices and early impressions
only that Hindoo widows burn themselves on the piles of
their deceased husbands ; but also from their witnessing
the distress in which widows of the same rank in life are
involved, and the insults and slights to which they are
daily subjected, that they become in a great measure re-
gardless of existence after the death of their husbands ; and
this indifference, accompanied with hope of future reward •
held out to them, leads them to the horrible act of suicide.
It cannot pass unnoticed, by those who are acquainted with
the state of society in India, that the number of female
suicides in the single province of Bengal, when compared
with those of any other British provinces, is almost ten to
one ;* we may safely attribute this disproportion, chiefly
to the greater frequency of a plurality of wives among
the natives of Bengal, and to their total neglect in
providing for the maintenance of females.” — Referring to
a practice of disinheriting the daughters, throwing the
expense of their marriage upon their brothers, and the
sordid principle from which many are given in marriage,
he adds — “ The humane and liberal among Hindoos
trust that the humane attention of Government will be di-
rected to those evils which are chief sources of vice and mi-
sery, and even of suicide among women ; and to this they are

* This appears too great a proportion. — Ainu.

British Humanity.

encouraged to look forward, by what has already been done
in modifying, in criminal cases, some parts of the law
enacted by Mahomedan legislators, to the happy preven-
tion of many cruel practices formerly established."*

It is humiliating to the national character of Britain to
reflect that the horrid rite of Suttee “ occurs not in a
remote corner of Hindostan, where the eye of authority
penetrates with difficulty; but principally in Bengal and in
that portion which is the seat of Supreme Government —
where Christianity is professed — and where laws becomiug
the character of a civil community and of an enlightened
nation are presumed to be administered. More than half
of the total amount of Suttees in the Presidency occur in
the Calcutta division. The dignity of Government is
insulted by a spectacle so avowedly in opposition to all the
provisions of civil law and justice; while the honour of
religion is compromised by the want of a more visible
impression on the surrounding idolatry and superstition. ”j-
The subject of this cruel custom can rarely be considered
voluntary. This is very forcibly stated by W. Ewer, Esq.,
Sup. of Police, Lower Provinces Bengal Presidency: —
“ It is generally supposed that a Suttee takes place with
the free will and consent of the widow, and that she fre-
quently persists in her intention to burn, in spite of the
arguments and intreaties of her relations. But there are
many reasons for thinking that such an event as a voluntary
Suttee very rarely occurs: few widows would think of
sacrificing themselves unless overpowered by force or per-
suasion; very little of either being sufficient to overcome
the physical or mental powers of the majority of Hindoo

* Miss. Regis. 1823, p. 187 — 190. Oriental Herald, vol. x. p. 251 —
258. “ Dr. M.,” observes the late Bishop Heber, “ said that: these hor-

rors (Suttees) are of more frequent occurrence within these last few
years than when he first knew Bengal, an increase which he imputes to
the increasing luxury of the higher and middling classes, and to their
expensive imitation of European habits, which makes many families
needy, and anxious to get rid, by any means, of the necessity of sup-
porting their mothers or the widows of their relations. Another frequent
cause is, he thinks, the jealousy of old men, who, having married young
wives, still cling to their exclusive possession even in death, and leave
injunctions, either with their wives themselves to make the offering, or
with their heirs to urge them to it. He is strongly of opinion that 'the
practice might be forbidden in Bengal, where it is of most frequent
occurrence, without exciting any serious inconveniences.” — Joum. vol. i.
p. 37. — Auth.

f Grimshawe’s “ Appeal on behalf of Hindoo Widows.” — Hatchard
p. 3. ’

India's Cries lu

females. A widow, who would turn with natural instinctive
horror from the first hint of sharing her husband’s pile, will
be at length gradually brought to pronounce a reluctant
consent; because, distracted with grief at the event,
without one friend to advise or protect her, she is little
prepared to appose the surrounding crowd of hungry
Hrahmuns and interested relations, either by argument
or force. Accustomed to look on the former with the
highest veneration, and to attach implicit belief to all their
assertions, she dares not, if she were able to make herself
heard, deny the certainty of the various advantages which
are supposed to attend the sacrifice : — that by becoming a
Suttee she will remain so many years in heaven, rescue
her husband from hell, and purify the family of her father,
mother, and husband ; while, on the other hand, that dis-
grace in this life, and continual transmigration into the
body of a female animal, will be the certain consequence of
refusal. In this state of confusion, a few hours quickly
pass, and the widow is burnt before she has had time even
to think on the subject. Should utter indifference for her
husband, and superior sense, enable her to preserve her
judgment, and to resist the arguments of those about her,
it will avail her little, — the people will not be disappointed
of their show ; and the entire population of a village will
turn out to assist in dragging her to the bank of the river,
and in keeping her down on the pile. Under these circum-
stances nine out of ten widows are burnt to death.*

A letter from a lady who has resided in India, dated
Salisbury, Dec. 1827, contains the following afflicting
account : —

“At a Ghaut near Serampore I witnessed the burning of a respect-
able woman about thirty years of age, whom I found withyiue children,
the eldest a fine boy about thirteen, As soon as she saw me, she
asked if 1 were come to deliver her. I told her I had no power to
deliver her, but was come to persuade her not to burn. She shook
her head and said, ‘ I will burn ! How cun 1 go back ? However, the
servant is gone to the English Magistrate, ■[ at his return my fate will be
decided.' Two hours elapsed before he returned, the greater part of which
I spent in conversation with her. She often turned to her children, and
with affection pressed her hand upon the face of her youngest child, who

* Par. Papers, vol. i. p. 227. See vol. v. p. 17.
f “ During my residence at Serampore many widows applied for per-
mission to burn, but were not permitted. Those who did burn were
obliged to get permission of an English Magistrate, and go out of the
bounds of Serampore.”

British Humanity.

could just lisp ma, ma. At length the servant returned with permission
for her to burn. As soon as she saw him, her countenance changed, her
eyes sunk into her head, the furrows deepened in her face, and when she
heard her fate, resolution failed, and nature took possession of her breast.
When the eldest son saw that his mother was so timid, he said, he would
not set fire to her head. But her brother-in-law said, ‘ Now she must
burn ; for the boro Sahab (the great Gentleman) has sent her permission to
bum !' He then began to anoint her, and put a little oil into her hand
to pour over her children as her blessing. The eldest son refused the
oil, and persisted that he could not set fire to her. But neither the tears
nor the screams of the boy, nor the agonizing fear of the mother, pre-
vented her being bound to the dead body of her husband, and pressed down
with two bamboos. If I had had any authority merely to have saui, ‘ you
are not to bum,’ all this would have been prevented. I am sure both the
people and the Brahmuns would have dispersed without a murmuring
word. Many call it a bad custom, and are quite tired of it."

The description of a Suttee, the motives which generally
lead to it, and the objects for which the victim is sacrificed,
abundantly prove that the Suttee is miscalled suicide,
or voluntary self-immolation. This idea receives confir-
mation from the fact, that in the annual list of Suttees, in
the years 1815 to 1820 inclusive, it appears sixty-two
widows were burnt, most of whom were mere children in
years.*

Years

1 17

16i

Number ; . . .

1 14

A Bengalee Newspaper, named Kowmoody, published
in Calcutta, under date August, 1825, contains the follow-
ing account: —

“ Ramchundea Mitto, an inhabitant of Boydbooty, who generally
lived at Calcutta, being attacked with the Cholera Morbus, was taken
home by his relations, and on the night of the 29th he died, aged twenty-
five years. His young and beautiful widow, only about fourteen or
fifteen years of age, thinking herself altogether worthless in the world on
the death of her husband, and anticipating the many distresses she would
have to suffer if she survived him, absolutely burnt herself on the funeral
pile.’

The same paper, in October, 1825, contains a similar re-
lation : —

“ We are astonished to hear that Muddon Molrun Chuckrobutty,
about fifteen years of age, inhabitant of the twenty-four Purgunnahs
(Calcutta), having lately died, his widow, a little girl about twelve years
of age ! no longer willing to inhabit this transitory world, obstinately
burnt herself on the funeral pile."

Of juvenile and aged Suttees, the Asiatic Journal for
September, 1827 , justly remarks : — “ It is lamentable to

• Par. Papers, vol. ii. p. 45 ; vol. v. p. 17.

India's Cries to

find, that of the twenty-four young creatures under twenty
years of age, who underwent this cruel rite in 1824, one
was aged thirteen, another eleven, and another only nine.
Tn all these cases, the Suttees were decidedly illegal ; the
last especially. The widow was a Brahmunee, and she
burnt, upon receiving intelligence of her husband’s death,
with his turban and other clothes. Two persons who ap-
peared to have assisted at this murder were committed to
take their trial at the sessions. Of aged Suttees there are
many examples in the Returns (Par. Papers, vol. v. 1827),
several having burned who were eighty and upwards, some
aged ninety, and one at the great age of ninety-five.
Surely these poor creatures ought to have been assumed to
be irrational, and their anticipation of an event which must
be so near, prevented on that ground.”

The indifference frequently manifested, by the unhappy
mothers, to their orphan children, confirms the propriety
of the rather singular reply of a Magistrate to an official
inquiry relative to the act of Suttees being voluntary or
not : — “ The act, I apprehend, is always voluntary, pro-
vided a being in a state of stupefaction and delusion
can be said to jiossess the power of volition.* The aggre-
gate of Suttees in India in ten years, according to the
official documents, is 6632 ; allowing two children only to
each widow, here are 13,264 orphans, “ left to the mercy
of those who have decoyed their mothers to the fathers’
funeral pile.” The misery of a Hindoo orphan was thus
pathetically described by a writer in a Calcutta paper, while
the author was in India : —

THE INFANT HINDOO MOURNER.

“ Upon a woody bank I roamed at eve,

Close to the Ganges gliding stilly on ;

And through a glade the sun’s last beams I saw,

And o’er the golden tide their radiance streamed.

It was a sweetly pensive hour of calm ;

The Myna chirped upon the Mango bough,

And gently coo’d the Ring-dove ’midst the leaves.

I heard a fretful cry of infant wail,

Tremulous, floating on the breeze of eve,

And paused to listen, when these words I caught :

“ Mother ! mother ! Oh my dearest mother 1”

I hurried onward to the sandy waste

That edged the water. On the ground there sat,

Near to a heap of ashes mould’ring drear,

Weary and desolate, a little child:

* Par. Papers, vol. v. p. 26.

British Humanity.

One tiny hand a drooping flower held fast.

Emblem most meet of that unhappy child ;

The other wiped away the scalding tears

That from her dim black orbs came trickling down,

As on that ashy heap she gazed intent,

Repeating still her cry of infant wail,

“ Mother ! mother ! Oh my dearest mother !”

‘‘ Stranger 1” exclaimed the aged peasant near,

“ The story of that orphan soon is told :

Child of my child, her father paid the debt
Which awful nature claims, nor recked his babe.

Who deemed him sleeping in a heavy sleep : —

‘ And wont you wake my father V she would say,

‘ And wont you speak, nor take me on your knee?’
The Brahmun came — a garland in his hand —

And hung it round the victim mother’s neck :

And then the living with the dead went forth.

The drear procession reached the fated ground
Where wood and fire as meet convenient lay :

The child her mother followed, laughing still,

Or skipped before her, sportive as a lamb ;

Or grasp’d the hand whose soft caress was life.

At last the parent stoop’d and kiss’d the child,

And, as she kissed her, down a truant tear
Trickled away, and from her quiv’ring tips,

The pangs she spoke not, breath’d upon her child.

A quick presentiment appear’d to cast
Its instant gloom upon the little one :

Unto her mother’s bosom fast she clung,

And sobbed and wept. The mother, soothing, placed
Yon flower, now faded, in her infant hand.

The frail pledge remains, but O the giver !

One last long kiss she gave, then tore away ;

And then the pile she mounted by the side
Of him who pressed that bridal couch of death.

Her infant fain would follow; but we held

The little struggler, while her piercing cries

In vain reached her, who soon could hear no more.

‘ Come back, my mother! mother! mother! mother 1’
The din of direful discord rose, and smoke
Ascended blackly through the sunny air.

The crowd dispersed, bat still the babe remains,

And has remained since that dread morning hour,
Weeping, and gazing for her mother there ;

And nothing finds but loneliness and ashes. —

Mark the said wildness of her young despair,

As on the ashy heap her gaze is fix’d,

W ith bitter tears and thick convulsive sobs ;

And hark again ! her cry of infant wail,

‘ Mother ! mother ! Oh my dearest mother !' "*

„ 1 Ins was most probably written on reading the following account

As a party were proceeding up the river, in passing Isharah, near

India s Cries to

The frequent inability of the widow to escape, arising1
from the binding of the living and the dead together, the
quantity of wood laid upon them, and the administration of
intoxicating opiates (circumstances frequently stated in
relations of this appalling rite), show the real character of
this sanguinary superstition.

The Author’s colleague at Cuttack, the Rev. C. Lacey,
describing a Suttee that occurred in that city, March 21,
182G, says, —

“ The young woman was about seventeen years of age, the wife of a
Bengalee Brahmun, and was accompanying her husband on a pilgrimage
to Juggernaut. Having performed her perambulations round the pile of
death, she laid herself hy the corpse of her husband amidst the approving
cries of the Bengalees present, ‘ O mother, Juggernaut save thee! Jug-
gernaut save thee! O happy and blessed ! The pile seems to have been
unusually high; plenty of ghee and other inflammable materials were
thrown upon it, and, after she had laid down, a quantity of wood was
heaped upon her. The proper authorities were present, llow they were
allowed to lay a pile of wood upon her, and thereby render her escape
impossible had she been inclined, I cannot imagine; it Could not be
because there was not sufficient to consume the bodies without it ; and it
was quite inconsistent with a voluntary sacrifice; because in the time of
trial, when infatuation is most likely to yield to the love of life, the poor
victim could not act according to her own wishes, nor could any one
judge of her change of resolution, as the fire must have diminished her
strength," and rendered her quite unable to raise herself from under
twenty or thirty seers (forty or sixty pounds!) weight of wood. Thus
confined, the poor creature was consumed to ashes. Oh 1 when shall
we wash our hands from human blood 1” — Friend of India, Ap. 1826.

The levity, apathy, and brutality which characterize these
immolations, demonstrate that the practice is any thing
rather than a religious rite ; and hence the imperious duty
of the Legislature to abolish them as fanaticism and mur-
der. A correspondent in the West of England, who re-
sided several years in India, in a letter dated October,
1827, thus describes what he had witnessed : —

Serampore, their attention was attracted by the cries of a child, and on
drawing to the shore they were redoubled. Near her was lying a
heap of ashes, not quite extinquished, and which appeared like the
remains of a recent concremation. A number of children were standing
near her, and at a little distance three or four grown up people looking
on very contentedly. An inquiry was made by a humane individual
whence the cause of her distress proceeded, and it was some time before
an answer could be obtained. At length it was ascertained that the
ashes were those of the funeral pile on which the mother oj this unfortunate
child had immolated herself with the body of her husband, and the lamenta-
tions of the child were occasioned bp this cause.” Bengal Hurkaru,
August, 1823.

British Humanity .

“ I have seen two Suttees, and might have seen many others, but the
effect was too powerful for my feelings. The first was an aged female ;
she appeared to go through the ceremonies connected with her burning
with extreme agitation ; her own daughter, about twenty years of age,
applied the blazing torch to the pile which consumed at once the bodies
of her aged father and widowed mother. The circumstances of the other
widow were different; she was about sixteen years of age, young and
beautiful. The dreadful scene had not the least appearance of a religious
ceremony ; it resembled an abandoned rabble assembled for the purpose
of worrying to death some tame animal, or a company of fiends rejoicing
over the accumulated misery of human beings. Such were the confusion
and levity of the people, while the poor woman was burning before their
eyes, that all humanity appeared extinct in their breasts.”

The following relation is from the Parliamentary Papers,
relative to Suttees, vol. ii. p.68: —

“ One Seetloo, a Brahmun, died when absent from his family. A fort-
night afterwards his widow Iloomuleea, a girl about fourteen years of
age, proceeded to burn herself, the pile being prepared by her nearest
relations, then at the village in which she resided. Her father Pultun
Terwarry was in another part of the country, and does not appear to
have been made acquainted with what was passing. Whether the sacri-
fice was originally a voluntary one has not been ascertained; it must be
presumed it was so.

“The preparatory rites being completed, Iloomuleea ascended the
pile, which was fired by her uncle the prisoner Sheolol. The agony
was soon beyond endurance, and she leaped from the flames ; but seized
by Sheolol, Bhichhook, and others, she was taken up by the hands and
feet and again thrown upon it, much burnt, and her clothes quite con-
sumed ; she again sprang from the pile, and running to a well hard by
laid herself down in the -watercourse, weeping bitterly. Sheolol now
took a sheet offered for the occasion by Koosa, and, spreading it on the
ground, desired her to seat herself upon it. No, she said, she would not
do this ; he would again carry her to the fire, and she would not submit to
this; she would quit the family and live by beggary; any thing, if they
would have mercy upon her. Sheolol, upon this, swore by the Ganges,
that, if she would seat herself on the cloth, he would convey her toiler
home. She did so; they bound her up in it, sent for a bamboo which
was passed through the loops formed by tying it together, and carrying
it thus to the pile, now fiercely burning, threw it bodily into the flames.
The wretched victim once more made an effort to save herself, when, at
the instigation of the rest, the Moosulman Buraichee approached near
enough to reach her with his sword, and cutting her through the head she
fell back, and was released from further trial by death. The number of
spectators before whom this diabolical and most lamentable sacrifice was
exhibited is variously stated ; about 200 persons were probably witnesses
of it. A trial ensued, and the following was the sentence : — ‘ Making
allowances for the superstitious prejudices of the Hindoos concerned, and
for the ignorance of the Moosulman, the Court do not discern in anv of
them the guilt of murder; and, viewing the case as culpable homicide,
sentence the prisoner Buraichee to be imprisoned with labour for five
years ; and the prisoners Sheolol, Bhichhook, Ilurrepal, and I j rail, to be
imprisoned without labour for two years, from this date.’ ” — Goruckpoore,
May 1821. Such an account needs no comment.

c 2

India s Cries to

When, when shall the British Government see and feel
the true nature of this most barbarous custom, and by one
merciful act of legislation abolish it for ever ? Thus saith
the Lord, “ Learn to do well, seek judgment, relieve the
oppressed, judge the fatherless, plead for the widow.”

CHAP. II.

Remarks on the nature of the practice of Suttee, and on.

the causes that occasion its perpetration, or prevent

its suppression.

The enormity of the practice of burning widows with
their deceased husbands would strike even the Hindoos
themselves, did not a blind attachment to the vices of their
forefathers overcome every natural feeling. In all the an-
nals of human depravity it will be diQicult to discover, a
custom so horrible in its nature, or so destructive in its
consequences on individual and public happiness. J his is
not the case of a patriot relinquishing life to establish the
freedom of his country, — it is not a martyr braying the
flames to maintain the rights of conscience,— it is not a
noble mind sacrificing even life itself on some occasion of
exalted virtue to secure to posterity the benefit of its high
example. On these occassions we feel a melancholy plea-
sure in applauding a voluntary resignation of life. But it
is the helpless and disconsolate widow torn from her family
at the very climax of her grief, and hurried to the flames
amidst the shouts of an unfeeling multitude. She must
stifle every feeling of compassion for the offspring of her
womb, she must renounce them at a period when they
stand most in need of her care, and, when weighed down
with sorrow, she must take a last look on all mortal things,
and enter the flames. Surely this is a case of unparalleled
barbarity, and tends almost beyond any thing else to de-
velope the extent of the depravity to which Hmdooism

owes its origin. ...

How then is it possible that the murder of the amiable

and defenceless should have continued so long. Howis
it that common humanity has not overleaped every bound,
and constrained superstition to desist from a course so in-

British Humanity.

human? Among other reasons which might be mentioned,
this certainly has its share, that the whole of the horrible
deed is really concealed from view. The victim being
brought before the multitude in a state which scarcely
leaves her the power of reflection, being hastily led
through certain ceremonies, and hurried to the pile by
those whose countenances wear the appearance of hilarity ;
covered instantly with the fuel, held down by a pressure
which renders all resistance totally unavailing, all the hor-
rors of death are hid from the sight; while the shouts of the
unthinking crowd, which begin to rend the air the moment
the torch is applied to the fatal pile, no less effectually con-
ceal from the ear those agonizing shrieks, from which it is
scarcely in nature to refrain at the touch of the flames. The
agonies, and shrieks, and dying groans of the unhappy
victim are witnessed by no one, — but by Him who is the
Avenger of blood.

Those who are doomed to undergo these agonies, un-
pitied, because never beheld, are the most amiable part
of the Hindoo race! If there be any thing to be found of
conjugal fidelity, it resides among these, since an extra-
ordinary degree of conjugal affection, real or ascribed, is
made the lure by which these unhappy victims are betrayed
to death. Those who are thus cruelly murdered year by
year are, in mofct instances, the most amiable and the most
virtuous of the Hindoos.

It we turn to the unhappy offsprings who are abandoned,
we behold a sight of still deeper woe! — Scarcely recovered
from the blow inflicted on them by the death of their
father, they are hurried from their once peaceful home to
the funeral pile, to witness the death of their mother ! A
state of the deepest misery succeeds to a state of the
highest happiness with such rapidity as almost to deprive
them of the exercise of their mental faculties. — The family
compact is destroyed with the suddenness of an earthquake.
The corpse of the father is scarcely cold before their only
living parent is consumed in their presence. But there are
circumstances of still greater enormity attached to this
system ; the funeral pile must be lighted by the eldest son !
He accompanies his mother to the banks of the Ganges ;
he beholds his mother, endeared to him by the recollection
of a thousand acts of kindness, thrown on the funeral pile
like a beast of sacrifice ; and, surrounded by his brothers and
sisters, he lights up the pile which consumes the living'

India’s Cries to

parent with the dead. Every circumstance which can
aggravate this scene of woe is here combined; nor is it
possible to conceive of any thing which could add a deeper
tinge of barbarity.

The influence of this system is very destructive to the
general happiness of society. — It aggravates every natural
calamity, and gives additional horror to every disease. In
other countries the prevalence of an epidemic only serves
to increase the energies of benevolence. In India there
are no attempts made to stem the current of disease, or to
console the afflicted and bereaved. Those of the family
whom the disease has spared are only reserved for accumu-
lated misery — the survivors, instead of receiving assistance,
are deprived of that parent who could most effectually have
afforded it. Every epidemic assumes an aspect of tenfold
horror. When therefore the country is afflicted with a
destructive epidemic, the numerous victims to disease, the
augmented number of female immolations, the number of
relatives who tremble for their sisters or their daughters,
added to the number of children who stand exposed by the
ravages of superstition and death to the loss of all parental
aid, form a consummation of misery to which no country on
earth presents a parallel.

By whom this crime is perpetrated is worthy of the
strictest inquiry. With the victims themselves it can
scarcely be said to originate; for, a few days previously,
they are often as void of all desire to destroy themselves as
to destroy others; and they are generally averse to the
deed till their minds are completely deluded by fallacious
representations. The deed is generally encouraged by the
relatives of the husband; those of the wife, on the contrary,
being generally on the side for which nature pleads ; al-
though her own son, if old enough, is obliged to kindle the
pile prepared for his mother s destruction. It is therefore
on the husband’s relatives that the fate of every female is
suspended the moment her husband dies : and, when it is
considered that they are bound to her by none of the ties
of consanguinity, it will not appear strange if some one or
all of the following reasons should, in general, so prepon-
derate, as to doom to the flames one for whom they can
have little or no personal feeling.

The honour of the family. — This is supposed to arise in
proportion to the number of unhappy victims who can be
mentioned as having devoted themselves to the flames.

British Humanity.

The husband’s relatives of course claim to themselves a
certain degree of credit for having surmounted feelings of
affection, which they never possessed ; while the number ot
widows in their families devoting themselves to the flames,
apparently from love to their husbands, gives rise to the
idea that these relatives of theirs 'possessed that excellence
of character which rendered it impossible to survive their
loss. The wish to yet rid oj a burden. It her own
relatives be unwilling to support her, or not sufficiently
opulent, she must live with the surviving relatives of the
husband. And, although her life is Air from being an
affluent one, a certain degree of expense is entailed on the
family. The consideration of an expense, though small,
yet scarcely terminable within the space of their own lives,
added to the vexation often arising lrom female relatives
living together, may possibly make them wish to rid them-
selves at once of a heavy burden, when it can be done in a
way which, instead of being esteemed dishonourable, or
any proof of the want of affection, reflects a high degree ot
lustre on the character of the family. /Vt least this is a
temptation which humanity would not throw in the May of
a Hindoo, who sets so little value on human life. While
impurity reigns among these very relatives of the husband,
perhaps in such a degree as to attach to itself no kind ot
disgrace, a deviation from purity of conduct in a widow
would, in the public estimation, iix an indelible stain on
the family of the deceased husband. \\ hen the hazard of
this dishonour, through perhaps a long life, is present to
minds in which no natural affection towards a brother’s
widow is supposed to exist, it will excite little surprise
that they should, on the death of her husband, decide also
on the death of his relict.

The death of the mother deprives the children of their
natural guardian. — It sometimes happens that a man who
is opulent dies, and leaves children in a state of mere in-
fancy. That their wealth should never be desired by the
surviving relatives is what no one will expect who is ac-
quainted with the history of human nature, and much less
those who are aware with what earnestness one brother
among the Hindoos will labour to supplant another. That,
in cases of infancy, an affectionate mother should stand in
the way of the surviving relatives of her husband, is only
what might be naturally expected. The history of orphans,
even in Christian countries, sufficiently shows us how

India's Cries to

dangerous, in the hands of presumptive heirs, would he
such a power of removing, under a religious pretence, the
mother ot rich but helpless orphans.* All these are so
many temptations to the destruction of a widow, which,
through this dreadful practice, may be accomplished without
the least suspicion being excited of the real views of those
interested in her death.

Although the husband’s relatives affect to dissuade her
from the deed, it cannot be difficult to discern which way
their minds really lean. From them the slightest hint,
that they wish her to die, must operate on a widow of de-
licacy like a sentence of death pronounced by a judge.
With what feelings could she commit herself for life to the
mercy of those who had discovered this wish, and felt in the
least disappointed by her refusing to precipitate herself into
the flames ? The law itself, indeed, insists that, while she
is never to marry again, she is als'o to lay aside every thing
like ornament for the rest of her days, and every sign of
cheerfulness ; that she is never to make a full meal, and
that one day in every week she is to devote wholly to
fasting and grief. In these circumstances it is almost im-
possible that any degree of ill-treatment, which the resent-
ment of her husband’s relatives might dispose them to in-
flict on her, could interest her neighbours in her sufferings
so as to procure her redress ; particularly when the interior
of a Hindoo habitation, surrounded as it often is with
walls, is nearly as impervious as an ancient castle, and the
female relatives are scarcely more in the public view than
were formerly the unhappy inmates of its dungeon. It is
not strange, if, at the most distant intimation of this nature,
from those on whose kindness depends every future miti-
gation of her lot, a widow of sensibility should feel almost
distracted, and prefer a speedy death to the unknown horrors
of her future destiny..

Certain Brahmans perform the ceremonies observed at
the funeral pile on which a widow sacrifices herself. These
Brahmuns receive even from the most indigent families
something on a widow's devoting herself to the fames ; and

* In the only case of Suttee in the Rungpore district (Moorshedabad),
in 1824, the magistrate committed for trial all the parties concerned,
thinking there was a strong suspicion, corroborated by the inability or
refusal of the parties to explain, that the object of the ceremony was to
get rid of the widow in order to secure some property left by the deceased
to his brother in the event of her death. — Asiat. Journ. Sept. 1827.

British Humanity.

from some wealthy families as much as huo hundred rupees
on these occasions. While it is the obvious interest of these
Brahmuns that the wife should be induced to destroy herself
when the husband dies, they have access to every family,
and are acquainted with the circumstances of the various
inhabitants. In what circumstances must a helpless female
stand, who has for her spiritual adviser, on the subject ot
her living or dying, a man who has every kindness to ex-
pect from those who are presumptive heirs to the property
of her infant son, or who mav merely dread her devolving
on them as a burden to the end of life ! Nor is it neces-
sary to suppose that Brahmuns, in forwarding the views of
an infirm husband’s relatives, and preparing the mind of
the wife for self-destruction, should consider themselves as
auxiliaries in the murder of a fellow-creature. They must
be supposed to be as much habituated to the employment
from which they derive their gain, as a slave-captain to
kidnapping and selling slaves, of whom probably a third
die in the middle passage through ill treatment and want
of air. They may possibly regard the act as meritorious,
and admire those relatives who thus wish to raise the repu-
tation of their families. The distant prospect of a large
remuneration may urge them so to work on the mind of a
simple, artless female, whose age is perhaps under twenty,
that, at the moment of her husband’s death, no persuasions
shall be needed to induce her to make the fatal declaration — ■
beyond the insidious dissuasions of her husband’s relatives,
increasing her desire bv affectedly doubting her resolution,
and really inflaming her vanity. Were these relatives,
however, sincere in these dissuasions, they have it always
in their power to prevent the act, as the preparation of the
funeral pile, and all the expenses of the widow’s destruction,
devolve wholly on them.

That other feelings than those of unconquerable affection
for a husband, often twice their own age, or than any in-
spired by a steady belief in those wonderful tales of conju-
gal felicity to be enjoyed with him for boundless ages, in-
fluence the minds of the greater part of these unhappy vic-
tims, might be shown bynumerous instances wherein widow's
have been prevented by accident from burning.

A man of the writer cast, at Kon-nugur, about four miles from Seram-
pore, between twenty and thirty years of age, died in December, 1817,
leaving two wives, one about thirteen years of age and the other about
sixteen. Both of these, in the usual manner, expressed their wish to

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bum with their deceased husband. The elder, being pregnant, was ad-
vised to delay till after her confinement, and then to burn herself with
something belonging to her husband. The younger, not being prevent-
ed, was burned with the corpse. The elder solemnly engaged to burn
herself a month after her confinement, till which period she was taken
home by her own parents. She at first expressed such displeasure, at
being thus denied the opportunity of burning, as to beat herself severely
and possibly accelerate her confinement ; but at the expiration of the
month after that period, when called upon to fulfil her engagement, she
had considered the subject more at leisure, and, being at home in the
house of her own parents, she positively refused to destroy herself; nor
could all the appeals made to her feelings, all the threats and reproaches
poured upon her, alter her resolution. She was in the house of her
parents, and completely independent of her husband’s relatives; and, as
every thing which could be done was confined to verbal exertion, she
determined to remain with her parents.

As this instance is by no means a solitary one, we have
little reason to conclude that the desire to destroy them-
selves is more firmly fixed in the minds of multitudes than
it was in the mind of this young woman. The apparent
wish to die, which is thus factitiously produced, is in most
instances the mere effect of circumstances created by
others ; and therefore no more exculpatory of the guilt of.
deliberate murder, than would be a man’s intoxicating
another with wine, or any deleterious drug, so as to deprive
him of the power of resistance that he might secure his
destruction.*

If these circumstances be carefully weighed, it will ap-
pear that this inhuman practice has not even those pre-
tentions to its being a religious ceremony, which most people
have been ready to imagine. It has no foundation in any
peculiar command given in the shastras. Nor indeed is
there in the ceremony any thing that marks it as being pecu-
liarly of a religious nature. The woman devotes herself to
no deity ; her professed object is merely that of rejoining
her husband in a state of happiness. Certain Brahmuns
officiate and obtain a sum of money on the occasion ; but
this is not peculiar to this ceremony ; in almost every con-
cern of life Brahmuns are called in, and there are few
which are not to them a source of profit.^*

There is in this act a violation of the laws of nature, not
only on the part of the widow, but also on that of her son,
who sets on fire the funeral pile. All civilized nations have
agreed that it is the duty of a child to honour its parents :
hence, when a Grecian lawgiver was asked why he had

* Friend of India, vol. i. p. 301 — 304.

Vol. ii. p. 319—330.

British Humanity .

specified no punishment for the murderer of a parent,
he replied that he did not believe such a monster could ever
exist ; and hence the Romans erected a temple in honour
of one who had, in an extraordinary manner, supported a
parent, when dying' in a dungeon. The writer very well
recollects, that an English child, when he heard the rela-
tion of the Bengalees burning their own mothers, very
gravely asked : “ And, Sir, don't they hang them for it ?’’
The unnatural friends who urge the mother and son to the
perpetration of the murderous deed, the Brahmuns who
officiate, and the multitude who applaud the act, are all
guilty of murder, according to the laws of Menu; for he
states that, in any crime, the instigator, the perpetrator, and
the encourager, are equally criminal. If we view things
in this light, we shall find that there is no country in all
the world so full of murderers and murder as Bengal. It
has generally been considered that the burning of a widow
is a simple act, which affects only the individual who suf-
fers; but it is not so. How many urge her to it; how
many assist her at it ; and how many rejoice at it ! This
swells the enormity of the crime more than a hundred fold.

The shastras have attempted to extol the practice very
highly in reference to the persons immediately concerned,
and have asserted that the merit of the deed is so great,
that its influence will extend to the individuals and their
ancestors for an almost indefinite period. The very words,
however, which they have used to celebrate this conduct,
afford the plainest proofs of its demoralizing effects. While
the consequences which result from this system to the be-
reaved families are passed over in silence, those which
result to society in general are calculated x^ith no degree
of precision. Ungira affirms that this deed will expiate
any crime.

“ If the man has been the murderer of a Brahmun, or
ungrateful, or the murderer of his friend, the woman puri-
fies him.”

Menu has declared that killing a Brahmun is an un-
pardonable sin, for which there is no expiation. Passing
by these gross contradictions, we would solicit attention to
the moral tendency of these words. We should not have
supposed that a people so mild and so averse to murder,
as the Hindoos, would have trifled so strangely with the
subject as to suppose that it could be atoned for by the
burning of a widow. If one murder can thus expiate

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another, we may conclude that any vice will produce its
opposite virtue. It is happy for this country that the
general disposition of the natives prevents them from turn-
ing such ideas to the mischievous purposes of which they
are capable. We had heard it asserted by some, that gra-
titude was a thing so little known among the natives of
Bengal, that they had not a word to express such an idea.
I his is a mistake ; yet what must we think of the extent
to which ingratitude prevails, when it is maintained not to
be ungrateful for a son to set fire to his own mother? And
how are we to account for the extent of this bad principle
but by attributing it to that spurious morality which
teaches that any crime may be expiated by the murder of
a helpless widow ? -«

It appears that the shastras do not recjuire or command
a widow to burn ; in recommending it they have not taken
into consideration whether it is murderous or not, but have
expressed themselves so unguardedly as to leave the sub-
ject fairly open, on their own grounds, to this objection : —
in case the woman does not choose to burn, they prescribe
methods by which she may obtain future bliss, without the
pain of burning; should the widow burn, upon the suppo-
sition that she is a self-murderer, they involve also, in the
charge of murder, the son and the Brahmuns that assist
her ; they do not, in the least degree, countenance the
cruelties which are now practised, in binding the widow to
the dead body, and holding her down with bamboos ; the
rewards, though apparently great, are little more than are
attainable by offering a single Jlower or j)lantain ; since,
according to the shastras, the Brahmuns and their families
do not go to hell when they die, there cannot be the least
need of the widow's suffering to deliver them ; and the
considerations on which this practice is recommended are
such as tend to destroy all morality, and open the door to
the commission of the most enormous crimes.*

Such is the real state of the case respecting the burning
of widows, which so many have been ready to tolerate un-
der the idea of its being a most sacred religious ceremony,
with which it would be sacrilege to interfere. With almost
as much justice might the Slave Trade have been regarded
with veneration, as a sacred relict of antiquity ; or the prac-

* See Asiatic Observer (Jan. — April, 1824), No. V. VI. pp. 21 — 24;
No. VII. pp. Ill— 12a

British Humanity .

tice of killing all prisoners taken in war ; or that of sacri-
ficing hecatombs of men at the funeral of a favourite chief ;
or the conduct of certain banditti in India, who are said to
seize men and immolate them at the shrine of their ima-
gined deity. It has scarcely enough of religious ceremony
connected ivith it to varnish it over with the name of re-
ligion. Instead of being a deed of mere superstition, there is
reason to fear it is too often the offspring of the meanest self-
interest. It is not binding on all. It falls only on one sex,
while the deed is perpetrated by the other, whom it can
never reach ; and of that sex it affects only one description
of persons, and w ith these it is professedly optional ; were
it a religious ceremony, it would be binding on all. It is
never equally the interest of the husband’s relatives that
the widow should live, as that she should be burnt to death.
With the former there is connected a certain loss of repu-
tation, and the expenses of maintaining a person to the end
of life; with the latter, the full removal of this burden,
and a high degree of reputation to their families. Is it
right that in a country so richly endowed with the boun-
ties of Providence, the mere question of interest should be
suffered to doom the most amiable of our Hindoo subjects
to the most cruel death, merely because their being unin-
formed in mind renders them liable to the grossest decep-
tions, and their being unable to support themselves renders
them dependent? We would entreat all to remember, mur-
der concealed from public view is murder still ; and
that our not actually witnessing the dreadful deed, when we
are certain that it is committed, will do little towards ex-
onerating us from guilt.* ,

CHAP. III.

The rite of Suttee 7iot enjoined by the most authoritative
of the Hindoo legislators, and opposed to their views
eminent virtue. Force forbidden by the shastras, yet
frequently employed.

A learned native, named Ram Mohun Roy, well known
by his luminous examination of the Hindoo Theology and

* Friend of India, vol. ii. pp. 330—332.

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Philosophy, in 1818 printed and widely circulated a tract
in the Bengalee language, the object of which is to dissuade
his countrymen from the practice of this horrid rite : he
also published a translation of the tract in English. It is
in the form of a dialogue between an advocate and an op-
ponent of the system. The advocate cites various passages
from Ungira, Yyas, Hareet, and the Rig-ved, which enjoin
or applaud the practice of self-immolation. Against these
passages the opponent produces an extract from Menu, the
great Hindoo legislator, of whom the Yeda itself says,
“ Whatever M enu has said is wholesome which Vrihus-
pute corroborates by adding, “ Whatever is contrary to
the law of Menu is not commendable.” The extract is as
follows : “ Let a widow emaciate her body, by living vo-
luntarily on pure flowers, roots, and fruits ; but let her not,
when her lord is deceased, even pronounce the name of
another man. Let her continue till death, forgiving all in-
juries, performing harsh duties, avoiding every sensual plea-
sure, and cheerfully practising the incomparable rules of
virtue which have been followed by such women as were
devoted to one husband.”

From this passage the opponent infers, that, as Menu di-
rects the widow to pass her whole life as an ascetic, he
intended she should remain alive for this purpose ; and that
this direction of Menu is totally opposed to the directions
of the other sages ; and that their authority must bend to
that of this great legislator. The opponent adduces as his
next argument, the disesteem in which the generality ot
the Hindoo sages regard works of merit or demerit, or, more
properly, works done with the interested motive of gaining
future happiness ; and to show that these are not necessary
to the attainment of what the Hindoos esteem the highest
state of felicity, absorption in Brumhu, he quotes the fol-
lowing passage from the Veda : “ By living in the practice
of regular and occasional duties, the mind may be purified.
Thereafter by hearing, reflecting, and constantly meditating
on the Supreme Being, absorption in Brumhu may be at-
tained. Therefore, from a desire during life of future frui-
tion, life ought not to be destroyed.” The immolation of
the widow being urged wholly on interested motives, that
of enjoying numerous ages of happiness with her deceased
husband as its fruit, is therefore opposed to that system,
which magnifies the value of divine knowledge as leading
to absorption in Brumhu. v

British Humanity.

The advocate for the practice replies— that the later
authorities, in directing' the woman to burn herself, do not
contradict this law ot Menu ; and supports this idea by
saying Menu directs the performance of Sundhya or evening
worship, but is silent as to worshipping Huri, by calling
aloud on his name ; while Vyas prescribes calling on the
name of Huri, and adds that the words of Vyas do not
contradict those of Menu. He therefore infers, when
Vishnoo and others command the widow to follow her hus-
band through the flame, they do not contradict the com-
mand of Menu. This the opponent meets with the utmost
ease by showing that there is no analogy in the cases, the
performance of Sundhya not preventing any one invoking
the name of Huri during another part of the day, while a
woman burning herself with her husband will infallibly pre-
vent her living the life of an ascetic ; and completely fixes
the charge of contradictiny the immutable laws of Menu
on those who have prescribed this practice. The advocate
for the practice endeavours to'justify it further by quoting
the Rig-ved and Hareet, as commending it. This the op-
ponent confutes by various passages esteemed sacred by
the Hindoos, which reprobate men performing religious
rites merely from interested motives, and among the rest
the following from the Bhagvut-Geet, which he terms
the essence of all the Smritees, Poorans, and Itahases :
“All those ignorant persons who attach themselves to the
words of the Vedas that convey promises of fruition,
consider those falsely alluring passages as leading to real
happiness, and say that besides them there is no other
reality. Agitated in their minds by these desires, they be-
lieve the abodes of the celestial gods to be the chief object ;
and they devote themselves to those texts which treat of
ceremonies and their fruits, and entice by promises of en-
joyment. Such people can have no real confidence in the
Supreme Being.” These passages the advocate at length
acknowledges to be indeed consistent with the Vedas, with
Menu, and with the Bhagvut-Geet, adding, however:
“ But from this I fear that the passages of the Vedas and
other shastras, that prescribe Concremation and Postcrema-
tion as the means of attaining heavenly enjoyments, must be
considered as only means to deceive.” This the opponent of
the practice very dextronsly obviates, by urging that these
could intend no deception : they only set before mankind
two methods of obtaining happiness, the one excellent, the

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other mean and unworthy for those who are enveloped in
desire, passion, and cupidity, who, it they had no shastras
holding out rewards, would reject all shastras, and loliow
their own inclinations like an elephant unguided by the

hook. . . ,

Unable to urge any thing better, its advocate insists that,
after all, a practice handed down to them by Harcet and
others’ought not to be set aside. This his opponent meets
not only by saying that this argument is inconsistent with
justice, but by urging the violation of their own rule
in the very act of burning. The direction is, that the
widow shall voluntarily quit life ascending the flaming pile
of her husband.” Now, says he, “You first bind down
the widow along with the corpse of her husband, and then
heap over her such a quantity of wood that she cannot rise.
At the time too of setting lire to the pile, you press her
down with large bamboos. In what passage of Ilareet or
the rest do you find authority for thus binding the woman
according to your practice? This is in fact deliberate female
murder.” The advocate urges as an excuse lor tins horrid
practice, that were the woman to shrink back terrified with
the flames, after having recited the usual incantations, it
would be sinful, and be considered disgraceful by others.
The sin his opponent treats with due contempt, by saying
that according to themselves it could be expiated by be-
stowing the value of three kahuns of cowries (three-
fourths of a rupee) ; and justly reprobates the idea of
esteeming the prevention of murder a disgrace. I lie
advocate! driven to his last resort, defends the bind-
ing down the afflicted widow merely on the ground of its
beino- a custom observed throughout Hindostan. Ibis his
opponent denies, and then justly reprobates, even were it

thTninsomeSaparts of Hindostan, however voluntary the
widow may be in her determination, force is occasionally
employed in the act of immolation. After she has circum-
ambulated and ascended the pile, several natives bind her
to the corpse of her husband and instantly throw over the
bodies, thus bound to each other, a large bamboo or two,
which prevent the possibility of her extrmatmg herself when
the flames reach her. Logs of wood are also townon
the pile which is then set inflames in an instant. Scarcely
amleot is left ,o the spectator

before the unhappy woman is writhing in the agonies oi

British Humaniti/.

death. The author of the pamphlet under review states,
that this practice has been recently introduced, and that it
is confined almost exclusively to Bengal. This information,
we have reason to believe, is perfectly correct. The use
of force by means of bamboos is, we believe, not unfrequent
in Bengal ; it is intended to prevent the possibility of the
widow’s escape from the flames, as such an act would be
thought to reflect indelible disgrace on the family.* The
number of widows burnt in Beugal, however, exceeds, by
nearly three times, the number burnt in all the other pro-
vinces of Hindostan. Thus in numerous cases that force is
used which renders all resistance on the part of the un-
happy sufferer vain. This is totally contrary to the rules
even of those shastras which commend the practice ; they
strictly enjoin that the sacrifice shall' be perfectly voluntary
in every stage of its progress. Constraint is forbidden by
the very nature of the sacrifice. It is called a Suttee, be-
cause a woman devotes herself to the flames to prove that
she has continued immovably faithful to her husband. Not
only therefore must the intention be voluntary, but, to evince
this, the act of immolation must not include the most distant
idea of constraint.

The Supreme Government has for several years issued
various regulations to the magistrates, strictly forbidding the
immolatibn of widows in cases where the Hindoo shastras
have forbidden it. Under the influence of these regula-
tions, some females of tender age have been rescued from
destruction, yet not a single murmur has been heard.
W ere the use of bamboos forbidden, we feel assured that
the tranquillity of the country would not be disturbed for a
moment. And if the apprehension that the widow, unable
to ascend the burning pile, might possibly reflect disgrace
on the family by a change of mind, should in any case in-
duce the relatives to dissuade a female from incurring the

“ It is a notorious fact, that, especially in Bengal, in opposition to
the express ordinance of the shastra, which forbids any restraint whatever
upon the widow to prevent her escape from the funeral pile, and pro-
vides for her being lifted off in the event of her being terrified, she is
often bound down with cords to the pile, with the body of her deceased
husband, or fastened by bamboos placed over her, so that she cannot
possibly escape, notwithstanding a change of resolution.” J. H. Har-
rington’s Minute on the Suttee, June 28th, 1823. Par. Papers. Vol iv
p. 14. Bishop Heber refers to this practice, Jour. Vol. i. p. 56. Act*.

India s Cries to

risk, the advantage would be entirely on the side of hu-
manity and justice. Considering the British Government
to be the greatest temporal blessing which Providence has
conferred on this country, we cannot give up the hope that,
ultimately. Government will abolish entirely a custom which
involves the murder of the helpless and the innocent, al-
most without the shadow of support from the Hindoo
superstition.*

CHAP. IV.

Review of a Pamphlet in defence of the burning of Hindoo
Widows, written in Bengalee by a Pundit.

To the pamphlet addressed by Ram Mohun Roy to his
countrymen on the subject of the Suttee, noticed in the
former chapter, this work is an answer drawn up by some
of the pundits in Calcutta. Tt is sent forth without a name
and without a title page ; but from private information, as
well as from the pamphlet itself, we find that it is the work
of men by no means deficient in learning. It is written in
the form of a dialogue between an advocate for the system
of burning widows, under the term “ Bidhaok,” and an
opponent, termed “ Nishedhok.” In the work every au-
thority supposed to countenance the inhuman custom, and
every scrap of Sunscrit found on its side among Hindoo
writers, is given in the original text, and translated into
Bengalee. It is valuable from its containing every thing
found in the Hindoo shastras in favour of this practice, and,
if all this fall short of an absolute and indispensable in-
junction, the practice will be found to be as illegal accord-
ing to the Hindoo shastras, as it is inhuman in itself. It is
evidently intended for the perusal of Europeans also ; as
an English translation is prefixed. In our extracts from
this pamphlet we prefer quoting its own language for the
sake of doing it every degree of justice. The work com-
mences by the advocate urging the claims of his cause in
the following sweeping declaration : —

* Friend of India. Vol. i. p. 305 — 311.

British Humanity .

“ It is ordained by Srutee, Smrtoe, Pooranas, and other
sacred books, that the women, on the deatli of their hus-
bands, should die in Shuhu-inurun, that is to burn (should
burn) themselves alive with the corpse of their respective
husbands ; and that, in want of the corpse, they should die
in Unoo-murun, that is to burn (should burn) with something-
belonging to their husbands : which usages the great sages
during all the four ages of the world, viz. Suttwa, Treta,
Dwapur, and Kalee, have regularly maintained in their
codes. It is very improper that you throw obstacles to
prevent such a matter.” To this the opponent replies :
“ You say this is improper for want of knowledge of the
shastras or law, but, when you know the shastra, you will
no more say so.”

This forms the signal for the advocate to pour forth on
the opponent every scrap of Sunscrit, in support of the
practice, which he had been able to collect. The chief of
these authorities is that of Ungeera, who, however, does
little more than recommend the practice. We give his
opinion in the advocate’s translation : — •“ The woman that
mounts the funeral pile of her deceased husband equals
herself to Uroondhootee the wife of Vushisht’ha, and en-
joys bliss in heaven with her own husband. She that ac-
companies her husband to the other world dwells in
heaven for three and a half cootee years (thirty-five
millions),* which is equal to the number of hairs on a
human body, and with her own power taking her husband
up, in the same manner as a snake-catcher would have
taken a snake out of its hole, remains with him in diversion.
She that goes with her husband to the other world purifies
three generations, that is, the generations of her mother’s
side, father’s side, and husband’s side ; and so she, being
reckoned the purest and best iu fame among women, be-
comes too dear to her husband, and continues to divert
hersell with him for a period equal to the reign of fourteen

* “ He who offers a single ripe plantain to Seeb, shall, with his rela-
tions, be exalted to heaven for thirty millions of years.” Asiatic Obs.
(Ap. 1824.) “ If,” says Ram Mohun Roy, “ in defiance of all the shas-
tras, you maintain that 'such promises of reward are to be understood
literally and not merely as incitements, still there can be no occasion for
so harsh a sacrifice as burning people to death in order to save the
lives of progenitors ; for , by making an offering of one ripe plantain to
Yeeb' or“ Mngle fiower of kurubeer either to Seeb or Vishnoo, thirty mil-
(tons of lives of progenitors way be saved !}f

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tndras ; and, although the husband be guilty of slaying
a Brahmun or friend, or be ungrateful of the past deeds,
yet the said woman is capable of purifying him from all
these sins. Hence,” says the advocate, “ Ungeera affirms,
that after the demise of a husband, there can be no other
duty for a chaste wife than to destroy herself in the fire.”

Purasura is then quoted as confirming part of this re-
commendation : — “ The woman that goes with her husband
to. the other world, dwells in heaven for three and a half
cootee years, which is equal to the number of hairs on a
human body.” Hareeta is, after this, introduced as en-
joining it by consequence in the following observation :
“ After the death of a husband, until his wife does burn
herself in the fire, she cannot get rid of her feminine
body.” The Muliabharut is then adduced as declaring
that a woman burning herself on her husband s funeral pile,
atones for her having been a scold or even unfaithful through
life, and secures her accompanying him in the other world,
maugre all unwillingness on his part : and this although she
burn herself from “amours, wrath, fear, or affection.” The
highest countenance given to the practice therefore, by
their own writers (and these appear but four, Ungeera,
Purasura, Hareeta, and Vyas), amounts only to a recom-
mendation of it from certain advantages the widow is deluded
with the hope of obtaining ; that is, enjoyment of happiness
with her husband— by no means to eternity, but for as
many years as there are hairs on the human body , aftei
which she must descend to the earth again, and undergo
all that vicissitude of birth which, in the opinion of the
Hindoos, constitutes future punishment.

The advocate for the burning of widows goes on to notice
another authority, that of Vishnoo-Risee, who, however,
leaves burning perfectly optional, in the following lan-
guage After the demise of a husband, his wife shall
either devote herself to Brumhachurya (a life of austerity),
or mount the funeral pile of her husband. To remove the
force of this option, the advocate adds, that the choice of a
life of austerity would involve in it eight faults or crimes
(but which he has not mentioned that the reader might
judge of their nature), and that even this option is therefore
to be rejected. He then goes on to state the authority
for Unoo-murun (a woman burning herself after her hus-
band’s death with something belonging to him), a practice
by no means uncommon at the present day. ror fins he

British Humanity.

adduces the authority of only a solitary writer, the author
of the Mutsya-Pooran: — “ In case of the demise of a hus-
band in a distant country, the chaste wife should purify
her person by bathing, and then, taking her husband’s shoes
or another thing, enter into a burning pile to be prepared
on purpose.” This he justifies by saying, that the Rig-veda
declares such women not to be guilty of self-murder; which
plainly indicates, if this be self-murder, in the opinion of
the Hindoos, it would be condemned. Such is the whole
of the countenance this advocate has been able to adduce
from the Hindoo writers themselves ; and this, one quota-
tion from Oosuna condemns in the gross, — it is the voice of
nature involuntary speaking: — “ Let not Brahmunees, or
wives oj Brahmans, suffer death by enleriny into a sepa-
rate pile ,■ but, for the rest of the women, this law is most
preferable." If it be meritorious to ascend the separate
funeral pile, why deny this privilege to the daughters of
Bralnnuns ? Nature spoke in the breast of this writer.
He was a Brahmun, and he shuddered at the idea of the
immolation of his daughter, for the sake of a husband, who
might perhaps have treated her with neglect and cruelty all
his life. The Brahmans of the present day consign them
to the flames precisely as they do others ; a plain proof
that a regard for the authority of their own shastras has
little to do in continuing this practice.

1 o these quotations from Ungeera, Hareeta, and Purasu-
ra, the advocates for this practice are well aware, are op-
posed authorities of far greater weight, and such as com-
pletely nullify them and forbid this inhuman custom. The
opponent is now made to quote these, that the advocate for
the burning system may obtain an opportunity of invalidating
them. He first adduces the famous legislator Menu, whose
authority is paramount to that of every succeeding writer,
as prescribing an opposite course for widows: — “ Listen to
the law which Menu has prescribed for the husbandless
woman. * After the death of husbands their wives should
make themselves lean, by living upon sweet flowers, roots,
and fruits; never mind the name of a man, and, until the
time of their respective death, with resignation and restriction
continue to observe the laws prescribed for Ekputnees
(those who have married but one husband) ; that is, they
should, with the desire of obtaining the state of chaste
women, devote themselves to the law prescribed for Brum-
hachurva. As thousands of young Brahmuns, who, before

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their arriving at full age, devoted themselves to Brumha-
churya and begat no children, have gone to Surga or Heaven ;
the chaste women in like manner, who, after their husband’s
death, devote themselves to the law of Brumhachurya, may
obtain bliss in heaven though issueless.’ Hence, says the
opponent, Menu has ordained, that women, after their hus-
band’s death, should spend the remaining part of their lives
in Brumhachurya. This decision of Menu the opponent
confirms by adducing the following corroborative declara-
tion from one of the Vedas : ‘ Know that whatever Menu
pronounced is a medicine for the soul ;’ and another from
Vrihusputee, ‘ A Sreefi inconsistent with that of Menu is
not praiseworthy.’ ”

To remove this decision of Menu, which completely for-
bids the practice, is the grand object of this work, and>for
the sake of this alone it is quoted. This the advocate,
knowing that no commentator can erect himself into a law-
giver, and abolish the law itself, first attempts by affirming,
that it is only the Smritee inconsistent with Menu which is
unworthy of regard ; but, as a woman can live a life of
abstinence and chastity after burning herself, these two of
course are not inconsistent ! Feeling ashamed of this ar-
gument, he quits it, and adducing the following sentence
from Juyminee, “ where there arises an inconsistency
among laws, that maintained by many is preferable,’’ at-
tempts to infer, that the recommendation of Ungeera, Pu-
rasura, and Hareeta, ought to outweigh the law itself,
enacted by Menu. Deserting this argument as untenable,
he quotes a passage from the Rig-veda, recommending the
practice of burning, and affirms that the law of Menu on
the subject means nothing more than that a woman who
may by any accident be prevented from burning herself
with her husband, or afterwards with one of his shoes,
ought to devote herself to a life of austerity. The author
of this pamphlet, while he professes to set the authority of
the Rig-veda against that of the great Hindoo legislator, is
however well aware that the Vedas contradict each, other
on this very point. That he may in some way or other
obviate this discrepancy, so fatal to his argument, he now
introduces the opponent as quoting a well known passage
from the Veda which forbids the burning of widows in the
following words: — “As by means of living still,, the duties
usual and occasional can be performed to purify the mind,
and as by hearing of, fixing our mind and devoting our soul

Brilish Humanity.

to Brumhu or the Supreme Spirit, we can attain it (absorp-
tion in Brumhu), no woman should therefore spend her life,
that is, suffer death, in hopes of attaining Surga or bliss in
heaven.”

This is the doctrine which it is the object of the writer
of this pamphlet to overthrow. After the opponent has
stated it, the advocate urges, first, that to infer from the
authority of Menu and the Veda, that a woman, instead of
burning herself, ought to embrace a life of abstinence and
chastity, would strip the writings of those who recommend
her burning herself of all authority! an overwhelming
argument truly. He then adduces a sentence from Menu,
to show that when one Smriti appears tQ have one meaning,
and another a different one, both are to be held as law!
The plain inference from this would be, that a widow ought
to immolate herself on her husband’s funeral pile, and to
embrace a life of austerity too ! To confirm this exposition
the advocate quotes the following contradictory sentence
by way of illustration: “ In the Otirata, or the oblations
of clarified butter, offered to the consecrated fire, the
Shorassee is to be taken ; and in the Otiratra the Shorassee
is not to be taken.” The just meaning of which contrary
Sutras, says he, is, that if in this sacrifice the Shorassee be
taken or received, the sacrifice is superlatively meritorious;
but, if it be not, the deed is still complete. From this
illustration the writer infers, that if a widow wishes to
attain connubial bliss in heaven, she may burn herself ;
but if she wishes final beatitude, she may embrace a life ol
self-denial; and then adds triumphantly, “ See therefore
that a woman’s burning herself for the sake of connubial
bliss in heaven has no way been forbidden.” This only
goes to say, that even by these authorities, if a widow
desires final beatitude she is not commanded to burn her-
self; and that, according to them, all is merely matter of
option. But a further examination of the subject will
show that this recommendation, while viewed by them-
selves as degrading in the highest degree, is subversive of
the whole system of Hindooism.

The Hindoos throughout India believe the human soul
to form an integral part of Brumhu, or the Deitv, and
hence esteem the summit of future blis3 to consist in what
they deem fiual beatitude, or absorption into Brumhu. To
the attainment of this all their endeavours are directed;
for the sake of it the most tremendous austerities are per-

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formed ; and nothing beyond this is supposed to he within
the wisli of man. There are, according to their ideas,
many heavens or inferior stages of bliss, to be obtained by
certain meritorious deeds. None of these, however, is
considered lasting ; but the duration of every state of bliss
is, according to them, proportioned to the merit of the
deed of which it is esteemed the reward. Their state of
misery indeed is esteemed no more lasting than that of
happiness ; but every kind of suffering therein is supposed
to be proportioned in duration to the demerits of the
sufferers ; after which they also are said to be born again
on the earth, and there to undergo all the vicissitudes of
transmigration till they become sufficiently pure to obtain
absorption. Hence a woman who may burn herself for the
sake of living with her husband in heaven for a certain
period, on its expiration, descends to the earth, and, ac-
cording to the Hindoos, may be found in hell in the course
of years.

The opponent is represented as approving this decision ;
but, for the sake of its being answered, he is made to urge
another objection in the following words : — “ As in various
shastras contempt has been poured on actions done from
cupidity, a woman’s burning herself from such motives is
by no means proper.” He then quotes the Kuthojm-
nisliut as declaring, that while the pursuit of the system of
sacred wisdom is considered safe, he who pursues the other
system, which includes a widow’s burning herself, degrades
his own nature. This he further corroborates by a long
quotation from the Bhaguvul Geet, which charges such as
follow the system with acting only from cupidity and ambi-
tion. The whole of this system, therefore, is, by their best
writers, regarded as having nothing in it of the nature of
virtue ; but as being in reality the indulgence of cupidity,
ambition, and malice. Among these the opponent pro-
perly classes a widow’s burning herself with her husband’s
corpse, with the view of enjoying connubial bliss in heaven ;
and intimates that, if actions of this kind are not evil, they
are at least unnecessary. This fires the advocate, who, to
overwhelm his adversary at once, exclaims, " Listen then
to Srutee, ‘ A man wishing heaven for himself, shall per-
form Ushwameda-jauga’ (the sacrifice of a horse); and
again, ‘ a man wishing heaven for himself, shall perform
Jotisunm-jauga.’ These, and other Srutecs, are they to
lose their spirits t (that is, to have no effect). Say what

British Humanity.

is your answer ! The opponent humbly bows beneath the
weight of this rebuke, and acknowledges that the Srutees
which commend selfish actions are not useless, but intended
for those who, previously filled with “ amours, wrath, and
covetousness,” are not inclined to enter disinterestedly into
the service of the Supreme God ; and that, without these
Srutees enjoining them thus to sacrifice from cupidity or
malice, they would be like an elephant without his guide.
To prevent this, says he, certain jaugas were ordained to
be performed by them ; as, sena-jauga, by one wishing
the death of his enemy; pootrosti-jauga, by one longing
for a son ; and jotistuma-jauga , by one wishing bliss in
heaven. This concession is made with the view of enabling
the opponent to bring forward the last objection he has
left, that the advocate may demolish it like a man of straw.
This is couched in the following words : — “ If you maintain
that the disinterested actions are better than those self-
interested, why do you then, instead of permitting hus-
bandless women to adopt the law of Brumhachurya, which
gives final beatitude, endeavour to preserve the system of
self-interested actions of Shuhu-murun and Onoo-murun,
which produce bliss in heaven ?”

This argument, which the advocate was aware must
appear on the face of the subject, and must weigh in
favour of a life of abstinence and chastity in preference
to burning, he attempts to obviate by urging that a woman,
in embracing a life of chastity, would still do it with a view
to final beatitude, and therefore from self-interested mo-
tives : hence as burning herself would also rescue her
husband from the pit he might be driven into for slaying a
Brahmun, or friend, or being ungrateful, together with the
three generations before mentioned, and enable the woman
to “ get herself rid of her feminine sex,” he esteems it far
more desirable that she should burn.”

To this conclusive argument the opponent replies: —
“ Now your sayings are consonant with the shastras.”
Still, however, he suggests the probability of women’s
attaining the state of final beatitude, were they, after the
death of their husbands, “to be disciplined in sacred wisdom,
which, by burning themselves, they can never attain.” To
this the advocate has an unanswerable argument ready,
that all instruction would be totally vain ; for, says he, “ it
would be attended with no other success than to condemn
them for both the one and the other;” in other words,

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either they would uot live the life of chastity recommended,
or they would be too dull to do it from proper motives.
He concludes the argument with saying, “ It is therefore
very improper that the women who have never been con-
scious of so much as the meaning of the word wisdom,
should be desired to follow the system of sacred know-
ledge.”

These are the grounds on which those who oppose the
abolition of the practice still desire to preserve this pri-
vilege of burning alive tlieir mothers, their sisters, and
their daughters. It is not because it is sanctioned by the
Hindoo law; for their greatest legislator positively forbids
it by enjoining on widows a contrary course. But this
unparalleled course of murder is practised wholly as a
preventative! As a preventative of what ? the effects
of their dulness! their inability to comprehend “ the in-
structions of sacred Wisdom !” What would be these
effects ? That they would live a life of abstinence and
chastity from improper motives, from a desire after final
beatitude ! and thus, losing final beatitude, only obtain
heaven. Yet what does this burning system itself profess
to hold out to the poor widow? Only a little evanescent
bliss for a limited time. As for the other part, the poor
widow’s dragging her murderous or ungrateful husband
out of the hands of Yum (death), as a snake-catcher drags
a snake out of his hold, it were much better not done. If
he have died under the dominion of such barbarous or
ungrateful dispositions, it were better far to leave him in
the hands of Yum for a season, to be taught better princi-
ples, than to take him with her to heaven with these feel-
ings remaining in him. A wretched heaven indeed she
would be likely to experience during these thirty-five
millions of years. If he did not murder her there, it
would be merely because she could not become mortal
again. What then is even pretended as the superior
advantage of burning? Nothing: while on their own
principles it is optional, the option is quite against the
widow’s interests.

This honest declaration, that their chief motive for sup-
porting this system of burning is furnished by women’s
stupidity, brings to light a part of the creed of these advo-
cates for matricide which few ever suspected to belong to
Hindooism. The whole of the sex are hereby doomed to
interminable misery, since they are declared to be such

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that it would be improper for them even to be desired to
follow that system of sacred knowledge universally esteemed
by the Hindoo writers the only path to final beatitude.
Astonishing ! To what absurdity — to what contradiction
even of the whole system of Hindooism, have these advo-
cates for burning their mothers and sisters reduced them-
selves ! After all their pleadings for tenderness to their
religious prejudices, it appears evident that this murderous
practice is not more contrary to humanity than it is
subversive of their own religious dogmas.

The advocate evidently states, that, as they would not
live a life of chastity, their burning themselves is the
only preventive of their condemnation. And have they
then this shocking idea of their female relations ' Will
nothing preserve them in widowhood from a life of lewd-
ness but being burnt alive? Then a Suttee at once loses
its name and its nature, it is no longer the effect of
chaste affection ; it is the highest dishonour to every
family in which it may happen. It proclaims in the
loudest manner, that the victim is so corrupt in her dis-
position that there is no method of keeping her from a
life of unchastity but that of burning her alive. But
is it right that this preventive measure should be adopted
w ith any one, much less with such near relatives ? Is it
agreeable to natural equity that a person should be burnt
alive, not for impurity of conduct, but to prevent it?
If it be, ought it to be confined to one sex ? If this pre-
ventive course be allowable at all, it ought not to be con-
fined to the most virtuous, merely because they are the
most defenceless ; it ought to be extended to the advocates
of the measure themselves. If they do not discover an
equal disposition to impurity, they may to other vices
equally injurious to society, and, according to their own
creed, equally punishable in the other world. The same
preventive might with equal benevolence be exercised
on them, or at least on such as seem most likely to per-
petrate vice ; and, if they w ere less fond of the burning
system than they sav the poor widow is, thsv might be
permitted to choose any other mode of dying, and thus the
country would, in due time, be purified in the most effec-
tual manner.

4 he author haying thus far silenced the opponent, now
attempts to justify binding the poor widow fast to the
corpse of her deceased husband, heaping wood upon her.

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and pressing her down with bamboos. For this purpose
he makes the opponent, after acknowledging that the
advocate for the system had given the “just sense of
various shastras,” observe, that instead of causing the
women to mount the burning pile, as the laws direct, they
make them first mount the pile, and then, having tied the
widows to the corpse of their husbands, heap over them
wood and large bamboos, and, setting fire thereon, burn
them to death. “We proclaim,” adds he, “ that you must
not slay women in such a manner.” The advocate does
not reply by denying the truth of this shocking fact, or by
urging that it is too strongly stated ; but he defends it by
saying, “ in w hatever country the practice is to mount the
full burning pile, there it is indisputable ; but that in those
countries w here this is not the practice, this following of
local custom is not inconsistent with the shastras, quoting
several authors to show that the usages and customs of a
country ought to be observed. The opponent is then made
to reply : By this rule, those who, residing in forests and
mountains, make it their profession to kill living creatures,
are to be held blameless. “ By no means,” says the ad-
vocate, “ for the actions of these rude foresters are not
approved by men of fidelity, and the laws on the head of
Shuhu murun have been regularly maintained by the holy
sages, philosophers, and the learned.” The plain meaning
is, that the learned have introduced into Bengal this custom
of binding women to the corpse of the deceased husband,
heaping wood on them, and pressing them down with large
bamboos from a regard to the custom of the country, when
no sUch custom existed till created by them !

The manner in which the advocate justifies their violat-
ing the woman’s promise to mount the burning pile, is
still more singular. The woman, before she burns, pro-
nounces what is termed the Sunkulpa, which is couched in
the following terms — “ I will mount the BURNING pile."
Adverting to this the Opponent says, “ Howr can the Sun-
kulpa be completed, because it is pronounced w ith a pro-
mise to mount a burning pile? instead of which they mount
it before it touches fire.” This difficulty the advocate re-
moves in a moment. Says he, “ Whatever you sayregard-
ing the incompletion of the Sunkulpa arises from your inat-
tention ; for, should a little part of a village or a cloth be
consumed by fire, it is then said, even by learned men, that
the village or cloth was burnt. In the same manner a little

British Humanity .

burning pile is also called a burning pile, and in that case
the Sunkulpa was not incomplete.” As much as to say, if
a single twig be set on fire, this constitutes a burning pile !
In this manner do these men sport the violating even
their own most sacred formulas, for the sake of securing
the destruction of a poor defenceless widow.

The next reply, for its levity and falsehood, is, if possi-
ble, still more disgusting. The opponent is marde to an-
swer : — “ I approve of your saying this ; but from what in-
stances do the people attending funeral ceremonies tie up the
women that are about to mount the burning pile l and why
are they not guilty of the sin of slaying women ?” To this
the advocate replies : — “ In the aforesaid text of Hareeta
it was expressed, that until the women themselves cause
their bodies to be consumed in the fire, they cannot finally
get rid of their sex. In which case, should any part of
their bodies, while burning asunder in the piles, he slipped
out thereof, it cannot be wholly consumed.’' It is diffi-
cult to say, whether the indelicacy, the shocking levity,
or the impudent falsehood of this reply be most to be
detested. For men thus to sport with decency, hu-
manity, and truth, in defence of MURDER, is of itself
sufficient to condemn for ever the INHUMAN CUSTOM.
The opponent having expressed his approbation of this rea-
son for binding women, has only one scruple left, which is.
whether those who assist in burning the widow are not
guilty of sin. To this the advocate replies, that it rather
exalts them to glory than renders them guilty of sin, which
he confirms by reciting the following example from the
Mutsya-poorana. — “ There was a prostitute, named Leela-
vutee, who, having resolved to make an offering of an arti-
ficial salt-hill, a goldsmith undertook the work, and per-
ceiving it to be a divine action he took nothing from the
girl for his hire, but constructed for her a salt-hill with so
much elegance that afterwards, in reward thereof, the said
poor and theological goldsmith, together with his wife, was
endowed with immeuse riches, and became himself the
monarch of the seven-dweep universe, with a shining form
equal to the rays of ten thousand suns.” Hence he gives
the opponent to understand, that whoever assists in burning
a widow is likely to reap glory, as well as this theological
goldsmith for assisting the prostitute in her devout offering.
Thus do the supporters of this system, by the most idle

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4(J

fables, as well as the most indecent examples, trifle with
the real murder of their female relatives.

We subjoin extracts from a document drawnupin Sunskrit,
by Mrityoonjuy-Vidyalunkur (the chief pundit successively
in the college of Fort William, and in the Supreme Court),
at the request of the chief Judge in the Sudder Devvanee
Adawlut, who wished him to ascertain, from a comparison
of all the works extant on the subject, the precise point of
law relative to burning widows, according to those who re-
commend the practice. This document, as the compiler of
it, from his own extensive learning and the assistance of his
friends, had an opportunity of consulting more works on the
subject than almost any pundit in this presidency, may be
regarded as possessing the highest legal authority according
to the Hindoos. After having consulted nearly thirty works
on the subject, current in Bengal and the northern, western,
and southern parts of Hindostan, among which are all those
quoted for the practice by the author of this pamphlet, he
says: — “ Having examined all these works, and weighed
their meaning, I thus reply to the questions I have been
desired to answer. — TheJuttee Mullah Bilas shastra directs
the following formula to be addressed to the bride by the
priest at the time of marriage : ‘ be thou perpetually the
companion of thy husband, in life and in death.’ Hareeta,
a later writer, says that it is the inheritance of every
woman belonging to the four casts, not being pregnant or
not having a little child, to burn herself with her husband.”
The compiler afterwards quotes Vishnoo-moonee, as speak-
ing thus, — “ let the wife either embrace a life of abstinence
and chastity, or mount the burning pile but he forbids the
latter to the unchaste.” He then enumerates particularly
the various rules laid down by him and others who have
followed him on the same side of the question, relative to
the time and circumstances in which a woman is permitted
to burn herself, and in what cases she is even by them ab-
solutely forbidden. These extracts show that binding the
woman, and the other acts of additional cruelty which the
author of this pamphlet justifies, are totally forbidden. The
Soodheekoumoodee, as quoted by the compiler, says, “ Let
the mother enter the fire after the son has kindled it around
his father’s corpse ; but to the father’s corpse and the mother
let him not set fire ; if the son set fire to the living mother
he has on him the quilt of murdering both a ivoman and a

British Humanity.

mother.” Thus the possibility of a woman being bound to
her husband’s corpse is taken away : the son is not to he, in
the least degree, accessary to the mother s death ; if she
burn herself at all, it must be by throwing herself into the
flames already kindled. And the Nirnuya-sindoo forbids
the use of any bandage, bamboos, or wood, by way of con-
fining the woman on the funeral pile; nor before she enters
it must the least persuasion be used, nor must she be placed
on the fire by others. Thus the practice as existing in Ben-
gal is deliberate murder, even according to the legal au-
thorities which recommend burning as optional.

Mrityoonjuy shows, from various authors, that though
burning is termed optional, it is not to be recommended.
To this effect he quotes the Vijuyuntee : — “ While Brum-
hachurya and burning are perfectly optional, burning may
arise from concupiscence, but Brumhachurya cannot ; bence
they are not equally worthy, how then can they be equally
optional l By Brumhachurya the widow obtains bliss, though
she have no son.” He then quotes several authors, as de-
claring that women ought not to burn, because it is merely
a work of concupiscence; the Julvoa mala-vilas and others
as declaring that the practice is merely the effect of cupi-
dity, and not the fruit of a virtuous and constant mind ; and
the Mitakshura as declaring that by embracing a life of
abstinence the widow, by means of divine wisdom, may ob-
tain beatitude; and hence, a woman’s burning herself is im-
proper : adding, that in former ages nothing was heard
of womens burning themselves: it is found only in this
corrupt age.

The following is the conclusion drawn by this able pun-
dit and jurist After perusing many works on this sub-
ject, the following are my deliberate ideas. Vishnoo-moo-
nee and various others say, that, the husband being dead,
the wife may either embrace a life of abstinence and chas-
tity, or mount the burning pile ; but, on viewing the whole, I
esteem a life of abstinence and chastity to accord best with
the law; the preference appears evidently to be on that
side \ yas, Sungkoo, Ungeera, and Hareeta, speaking of
a widow burning, say, that by burning herself’ with her hus-
and she may obtain connubial bliss in heaven ; while by
a life of abstinence and chastity, she, attaining sacred wis-
dom, may certainly obtain final beatitude. Hence to de-
stroy herself, for the sake of a little evanescent bliss, cannot
tie her duty; burning is for none but those who, despising

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liual beatitude, desire nothing beyond a little short-lived
pleasure. Hence I regard a woman's burning herself as
an unworthy act , and a life of abstinence and chastity as
highly excellent. In the shastras appear many prohibi-
tions of a woman's dying with her husband, but against a
life of abstinence and chastity there is no prohibition.
Against her burning herself the following authorities are
found : — In the Meemangshadurshun it is declared that
every kind of self-inflicted injury is sin. The Sankhya says,
that a useless death is absolutely sinful. The killing for
sacrifice commanded by the shastras has a reasonable cause,
and is yet sinful in a certain degree, because it destroys
life. And while, by the Meemangsha, either of the two
may be chosen ; by the Sunkhya, a life of abstinence and
chastity is alone esteemed lawful. But, by the Vedanta, all
works springing from concupiscence are to be abhorred and
forsaken ; hence a woman’s burning herself from the desire
of connubial bliss ought certainly to be rejected with ab-
horrence.

“ No blame whatever is attached to those who prevent a
woman burning. In the shastras it is said that Kundurpa
being consumed to ashes by the eye of Shiva, his wife,
Rutee, determined to burn herself; and commanded her
husband’s friend, Mudhoo, to prepare the funeral pile.
Upon this the gods forbade her ; on which account she de-
sisted, but by Kalee-das no blame is attached to them for
this conduct. Thus also in the Shree-Bhagubut ; a woman,
named Kripee, had a son, a mighty hero, from love to whom
she forbore to burn herself with her husband ; yet she was
deemed guilty of no sin therein. Now also we hear of sons
and other relatives attempting to dissuade a woman from
burning ; yet they are esteemed guilty of no crime. It is
also evident that a woman, in thus burning herself, dies
merely from her own self-will, and from no regard to any
shastra ; such the command of a thousand shastras would
not induce to die. They merely reason thus : ‘ By the
death of my husband I have sustained an irreparable loss ; it
is better for me to die than to live hence a woman deter '
mines to die : and her relatives, seeing this mind in her,
provide the fuueral pile, and say, ‘ if you are determined to
die, to die by falling from a precipice would be tedious, die
in this manner:’ thus a father who has a son determined to
go to a distant country, finding all dissuasion vain, at length
sends a guide with him who knows all the rivers and dan-

British Humanity.

gerous places. The various shastras therefore describe this
action as being merely that of one who, having received an
incurable wound, is determined to die, whether by falling
from a precipice, by fire, or by water.”

After this full investigation, by one so able and possessing
such opportunities, the subject, as far as relates to the law
of the Hindoos, or to the countenance it receives from the
Hindoo system, may well be supposed to be fully before the
public.

While the practice is allowed to have been recommended
by certain writers, it is evident that it was never considered
as a law, or as a religious injunction essential to the duty of
a good Hindoo. If it be a law, the greater part of India
must have lived in a state of direct disobedience to the laws of
their own religion ; for, as the recommendation is directed
to widows of every cast, it must have been imperative on all,
at least as matter of conscience. Yet, if the number of
widows burnt in Bengal annually does not exceed five hun-
dred, it cannot be obeyed even in Bengal, where it is most
prevalent, by at least ninety-nine out of a hundred of the
population, and in the western part of Hindostan by a still
greater proportion;* while, in the southern part of the
British dominions, it is scarcely regarded at all.

But many have condemned the very principle on which
it has been recommended. Those who contend for the
burning of widows hold that certain deeds, though done
from the most unworthy motives, are in themselves so
available as to merit a certain degree of recompense.
All these deeds the more learned treat with the great-
est contempt, declaring them to be nothing more than
vice in another shape. These writers, therefore, view
a woman’s burning herself as perfectly unlawful. Thus
those who form the great support of the Hindoo sys-
tem totally condemn the very PRINCIPLE on which
the practice is at all recommended , while they insist
that the law commands a widow to live a life of ab-
stinence and chastity. That these compose the greater

* “ Supposing the entire Hindoo population of the Bengal Presidency
to be 50,000,000, and the annual deaths to be 1 in 33, or above
1,500,000 ; a sixth of this number, or 250,000, might, on a general com-
putation, be assumed as the number of Hindoo females becoming widows,
of whom little more than 600 devote themselves on the death of their
husbands.” (Par. Papers, July, 1825, p. 11.) How easily might these
be saved by Britain’s paternal arm ! Auth.

India's Cries lo

part of the Hindoos, may be inferred from the proportion
of widows burnt alive when compared with the whole popu-
lation of Hindostan.

Such is the state of things relative to this practice, even
when described by its most strenuous advocates. As a
command it has not the least foundation in the Hindoo sys-
tem. As a recommendation it has not been supported by
one-fifth of the Hindoo writers on ethics or jurisprudence,
nor practically regarded by a thousandth part of those who
profess Hindooism. It is in direct opposition to the com-
mand of the great Hindoo lawgiver, grounded on principles
completely subversive of the Hindoo system, and opposed
to that course which the Hindoos believe to be the only
path to final happiness. Yet this practice, thus opposed to
their great legislator's command — to the very nature of
their religious system — and to all their best ideas of virtue,
is kept alive in the metropolis and its vicinity by acts of
unfeeling coercion ; while in those provinces of Hindostan,
which are held to have been the chief seat of every important
transaction detailed in their mythology, the practice has
nearly expired beneath the feelings of common humanity.

When it is considered that this practice causes the death
of a greater number of persons in one year (who, if they
ought not to be thus burnt alive, involve the country in all
the guilt of innocent blood ) than are publicly executed for
their crimes throughout the whole of India in the course of
twenty years, it cannot be wrong to call to this momentous
subject the attention of every friend to his country. How
would Britain feel if within herself a hundred innocent per-
sons suffered death bv some mistake of the law in the course
of a year ! How then ought she to feel when, in her domi-
nions in the East, seven or eight hundred innocent widows
are every year burnt to death ? Were this inhuman per-
secution (which, in the number of its annual victims, exceeds
all that papal superstition ever brought to the stake in Bri-
tain in the course of a century) directed by the supporters
of this practice against any particular sect, or class of men,
they would long ago have appealed to their rulers for redress,
or they would have left the spot where they were treated
with such cruelty. But how can mothers and sisters make
an appeal against their own relatives ? How can a wife, a
mother, withdraw from her own family ? They may endure
continual agony under the apprehension of the dreadful doom
which they know awaits them — they may feel their anguish

British Humanity.

renewed at the sight of every female neighbour they behold
led forth to the flames — they may tremble at every touch of
disease that affects their husbands, and weep at every, re-
collection of their hapless children — but can they leave the
scene of suffering? can they make known their sorrows ?
dare they betray the anguish which preys on their vitals !
They lie bound as sheep for the slaughter ; — and thus they
must remain, suffering in silence, till British sympathy shall
duly realize their hitherto unknown, unpitied misery*

CHAP. V.

The present partial interference of the British Govern-
ment tends to promote the CELEBRITY and SUPPOSED
LEGALITY of Suttees.

The sentiment of the poet, “ ’Tis but lame kindness that
does its work by halves,” applies with peculiar force to the
regulations adopted in British India relative to the burning
of widows. This will appear by the following extracts from
the six volumes of Parliamentary Papers relating to Hindoo
widows: printed Julv, 1821; June, 1823; June, 1824;
July, 1825; May, 1827; aud July, 1828. The “ Draft
of Directions to he issued by Magistrates to the Public
Darogahs ,” sufficiently exhibits the nature of the system
adopted bv the British Government in India, for the re-
gulation of Suttees, appears from the following : —

“ Whereas, it appears that, during the ceremony denominated * Sut-
tee,’ certain acts have been occasionally committed in direct opposition
to the rules laid down in the religious institutes of the Hindoos, by which
that practice is authorised, and forbidden in particular cases; as, for in-
stance, at several places pregnant women, and girls not yet arrived at
their full age, have been burnt alive; and people, after having intoxicated
women by administering intoxicating substances, have burnt them with-
out their assent whilst insensible ; and, inasmuch as this conduct is con-
trary to the shastras, and perfectly inconsistent with every principle of
humanity (it appearing, from tire expositions of the Hindoo law delivered
by pundits, that the burning a woman pregnant, or one having a child
of tender years, or a gill not yet arrived at full age, is expressly for-
bidden in the shasters; and also that intoxicating a woman, for the
purpose of burning her without her assent or against her will, is highly
illegal, and contrary to established usage), the police darogahs are hereby

’ Friend of India (monthly series), Vol. ii. page 453—483.

' E 2

India's Cries to

accordingly, under the sanction of government, strictly enjoined to use
the utmost care, and make every effort to prevent the forbidden practices
above-mentioned from taking place within the limits of their thannahs.
And they are further required, on all occasions, immediately on receiv-
ing intelligence that this ceremony is likely to qccur, either themselves to
proceed to the spot, or send their mohurrir or jemadar, accompanied by
a burkundaz of the Hindoo religion, to learn of the woman who is to be
burnt whether she has given her assent, and ascertain the other particu-
lars above-mentioned relative to her age, &c. & c. In the event of the
female who is going to be burnt being less than sixteen years of age, or
there being signs of her pregnancy, or on her declaring herself in that
situation, or should the people be preparing to burn her after having in-
toxicated her, without her assent, or against her will (the burning a wo-
man under any of these circumstances being in direct opposition to what
is enjoined in the shasters and manifestly an act of illegal violence), it
will be then their duty to prevent the ceremony thus forbidden, and con-
trary to established usage, from taking place, and require those prepared
to perform it to refrain from so doing; also to explain to them that in
their persisting to commit an act forbidden they would involve them-
selves in a crime and become subject tojretribution and punishment. But,
in the case of the woman being of full age, and no other impediment ex-
isting, they will nevertheless remain on the spot, and not allow the most
minute particular to escape observation. And, in the case of people
preparing to burn a woman by compulsion, or after having made her
insensible by administering spiritous liquors or narcotic drugs, it will be
then their duty to exert themselves in restraining them ; and, at the same
time, to let them know that it is not the intention of the government to
check or forbid any act authorised by the tenets of the religion of the in-
habitants of these dominions, or even to require that any express leave or
permission be obtained previously to the performance of the;act of Suttee,
and the police-officers are not to interfere or prevent any such act from
taking place. And, lastly, it will be their duty to transmit immediately,
for the information of the magistrate, a full detail of any measures which
they may have adopted on this subject. And also, on every occasion,
when, within the limits of their thannahs, this ceremony of ‘ Suttee’ may
take place, the same being lawfully conducted, they will insert it in the
monthly reports.”*

Calcutta, Oct. 9th, 1813.

N. B. Instructions were subsequently communicated thataBrahrnunee
must not burn on a separate pile ; and a child under three years was not
to be left without a written security from some one that it should be pro-
vided for.f

The nature and tendency of the system of legalizing the
Suttee will appear by the following extracts from the Par-
liamentary Papers : —

“ It appears to me,” says W. Ewer, Esq., Act. Sup. of
Police, Lower Provinces, Calcutta, Nov. 1818, that, if
the practice is allowed to exist at all, the less notice we take
of it the better. The interference of the police may, in

* Par. Papers, vol. v. p. 38, 39. t Par- Papers, vol. i. p. 41—43. See

p. 137, 144.

British Humanity.

some cases, have induced compliance with the rules of the
shastras ; but the official attendance of the darogak stamps
every regular Suttee with the sanction of Government ;
and I must humbly submit that authorising a practice is not
the way to effect its gradual abolition.”*

“ Previous to 1813 no interference on the part of the po-
lice was authorized, and widows were sacrificed legally or il-
legally as it might happen ; but the Hindoos were then
aware that the Government regarded the custom with natu-
ral horror, and would do any thing short of direct prohibition
to discourage and gradually to abolish it. The case is now
altered. The police-officers are ordered to interfere, for
the purpose of ascertaining that the ceremony is performed
in conformity with the rules of the shastras, and in that event
to allow its completion. This is granting the authority of
Government for the burning of widows ; and it can scarcely
be a matter of astonishment that the number of the sacri-
ffices should be doubled when the sanction of the ruling
power is added to the recommendation of the shastra.''\
(H. Oakley, Esq., Mag. Hooghly, Dec. 1818).

“ The Governor General in Council is reluctantly led to
express his apprehension that the greater confidence with
which the people perform this rite under the sanction of
Government, as implied or avowed in the circular orders
already in force, combined with the excitement of religious
bigotry by the continual agitation of the question, may have
tended to augment, rather than diminish, the frequency of
these sacrifices.’’^ (Calcutta, Dec. 1819).

'I'he increase here referred to was evident from the returns
of Suttees in the several districts subordinate to the Presi-
dency of Fort William, viz. in the year
" 1815 ‘378

1816 442

1817 707

. 1818 S39.”§

Relative to the increase of Suttees the magistrates in the
Allypore: district remark,— “ The abstract statement of the
number of Suttees exhibits the frequency of these abomi-
nable sacrifices so progressively and materially increased
since the period referred to (from 1815 to 1818), as to jus-
tify our being confirmed in the belief, before more than

* Par. Papers, vol. i. p. 229. See p. 232. + p. 236. t p 241 242

§ P- 241.

India's Cries to

once expressed by this to the superior court, that any inter-
ference, save that of a total prohibition under the severest
penalties, will ever be productive of a mistaken spirit of
jealousy and opposition, which will hope, by encouraging the
prevalence of this superstitious usage, to induce us to dis-
continue altogether our interference.”* (Allypore, March,
1819). To the same effect are the following extracts : —

“ As far as my observation goes, I shall say that the hu-
mane intentions of the framers of the Regulations regarding
these ceremonies will not be fully answered. Some few
widows, perhaps, escape, as falling under exceptions speci-
fied in the Bengal pundit’s reports, whilst, on the other hand,
it can hardly be doubted but that the necessary presence of
the police-officers of Government, at these immolations,
stamps on them that character of strict legality, and seems
to afford them that degree of countenance on the part of
Government, which must produce an evil effect .”+ (J. F.

Petty, Esq., Mag. Southern Concan).

“ After having weighed, with every deliberation, the
mode of carrying into effect the intention of Government, I
became most fully satisfied that if the prohibitory points to
the sacrifice were to be determined by native police-officers,
the practice of this awful rite would shortly multiply ma-
nifold."\ (J. Marriott, Esq., Mag. Tannah, Sep. 1819).

“ Our Government,” says C. Smith, Esq., Second Judge,
Calcutta, “ by modifying the thing and issuing orders about
it — orders which even the Government and the Sudder
Judges themselves do not appear clearly to comprehend —
have thrown the ideas of the Hindoos upon the subject into
a complete state of confusion. They know not what is al-
lowed and what interdicted ; but, upon the whole, they
have a persuasion that our government, whom they most
erroneously suppose to be indifferent about the lives of the
natives, are rather favourable to Suttees than otherwise.
They will then believe that we abhor the usage when we
prohibit it in toto by an absolute and peremptory law.
They have no idea that we might not do so with the most
perfect safety. They conceive our power and our will to
be commensurate .”§ Aug. 1821.

The Court of Directors of the Honourable East India
Company, in a letter to the Governor General in Council,
in June, 1823, express their opinion upon the subject of

* Par. Papers, vol. i. p. 218. + p. 254. J p. 255, 256. § Vol. ii. p. 67

British Humanity .

partial interference : — “ To us it appears very doubtful (and
we are confirmed in this doubt by respectable authority)
whether the measures which have been already taken have
not tended rather to increase than to diminish the frequency
of the practice. Such a tendency is, at least, not unnatu-
rally ascribed to a regulation which, prohibiting a practice
only in certain cases , appears to sanction it in all others.
It is to be apprehended that, where the people have not
previously a very enthusiastic attachment to the custom, a
law which shall explain to them the cases in which it ought
not to be followed may be taken as a direction for adopting
it in all others. It is, moreover, with much reluctance that
we can consent to make the British Government, by a spe-
cific permission of the Suttee, an ostensible part y to the sa-
crifice ; we are averse also to the practice of making British
Courts expounders and viudicators of the Hindoo religion,
when it leads to acts which, not less as legislators than as
Christians, we abominate.”*

The opinions of the second, third, and fifth judges of
the Nizamut Adawlut in Calcutta, are as follows : —

“ The second judge cannot subscribe to any instructions
that have a tendency to modify, systematize, or legalize
the usage, or that appear to regard a legal Suttee as at all
better than an illegal one. He is convinced that, if this
mode of issuing orders under the sanction of Government
to regulate Suttees, is continued, the practice mill take
such deep root, under the authority of the supreme power
of the country, that to eradicate it will become impossible.
The usage will be much more likely to fall into disuse
under a total neglect on the part of Government than
under the present system of attention and inquiry, which
serves but to keep the feelings of the Hindoo population
alive upon the poiut, and to give a sort of interest and
celebrity to the sacrifice, which is in the highest degree
favourable to its continuance and extension.”'!- (C. Smith
Esq.)

I conceive that we have already done a great deal
of mischief in this way, and that instead of diminishing we
have iucreased the evil.”;}; (J. T. Shakespear, Esq.)

I confess that my own opinion inclines me to impute
to the regulations a positively pernicious tendency, in pro-
portion to the degree in which they have brought the

Par. Papers, vol. iii. p. 45 and 48. t Vol. iv. p. 140. J p. 148.

India's Cries to

5(>

sacrifices under the more immediate cognizance oi the
officers of Government, whose presence at the ceremony,
instead of operating as a restraint, has, I am afraid, con-
tributed to invest it with additional solemnity, and to confer
on the performance of it, in the mistaken views of the
natives, a species of authoritative sanction which it was
not before considered to possess.”* (W. B. Martin, Esq.)

The officiating Registrar addresses the Chief Secretary
of Government, W. B. Bayley, Esq.:— “From these
minutes it will be seen by his lordship in council, that the
majority of the court do not concur in the expediency
of the measures suggested by tbe officiating chief judge,
and that they are of opinion it would be preferable to
enact a regulation for the future prohibition of Suttees
throughout the country: +” — Fort William, July 23, 1824.
It is deeply to be regretted that such a regulation has not
been enacted.

J. H. Harington, while officiating as chief judge of the
Nizamut Adawlut in 1825, proposed a circular letter to the
courts of circuit, containing a recommendation of measures
for insuring a timely notice to the police of any intended
Suttee. This circular was opposed by three of the judges
of the court, and the officiating chief judge, as incon-
sistent with the object of Government, that ol refraining
from measures that would constructively legalize this abo-
minable practice. In this opinion the supreme Govern-
ment coincided, observing, — “ The governor-general in
council is duly sensible of the humane motives by winch
Mr. Harington is actuated in urging the points noticed in
his minute, but being of opinion that the measure proposed
for requiring the zemindars, and others, to give previous
information of all cases of Suttee, though varying in form,
would be substantially the same as (hose which government
has before declined to adopt, and that they would in tact
be open to nearly all tbe same objections, he concurs with
the majority of the court in thinking it inexpedient to
circulate the orders proposed by the ofliciating judge. +

“ It can hardly be doubted but that the printed work
regarding Suttees has given the ceremony, m the eyes
of the natives, a stamp of legality which in our provinces
it never before possessed, and it may therefore be ques-

* Par. Papers, vol. iv. p. 149.^ t ^ °h • P‘

J Vol i v. p. 51. Asi. Journ. Sept. 1827.

British Humanity.

tioned whether, upon the whole, more harm than good
may not have followed its publication.”* (Bombay, Jud.
Cons. June 1820.)

“ This permission (says a correspondent in the Bombay
Courier), I found that the people most ignorantly and per-
versely abused ; and at every stage of my argument with
them an appeal was made to the order of government, as
a vindication of their conduct. There can be no doubt
of the benevolent intention of government in issuing such
an order, and as little of its beneficial influence in many
instances, as it prevents the employment of force ; but
the people construe it into a direct approval of the dread-
ful act ; and for a long time ‘ the order of government ’
seemed to form a triumphant answer to all my arguments.”
And again: — “ The only answer they attempted to give
was, ‘ It is the custom, and we have got the government
order for so doing.’ +” Oct. 1824.

The Parliamentary Papers on the immolation of Hindoo
widows, ordered to be printed May 1827, contain addi-
tional confirmation of these sentiments.

E. L. Warner, Esq., Act. Mag. 24 Pergunnahs, states,
that he “ finds it difficult to account for the increase of
the Sutttees, unless it may be attributed to the orders of
Government ; for the attendance of the police officers
gives a legal sanction to the practice, and, by so doing,
enhances the reputation of the family of the person who
devotes herself.”];.

“ It seems undeniable that 'in tolerating the practice,
under any regulations and restrictions whatsoever , you
tolerate what you have virtually forbidden in those regula-
tions, and afford the natives ground for concluding that the
practice of Suttee was to be expected from their opera-
ration.’^ (Bombay Regulations.)

S. Marriott, Esq., magistrate in the Northern Concan,
says, — “ It was the prevalent opinion amomr the natives.

. — * ~ tutuuiaiaubca, tu 1 1 cl V tJ given

instructions to my people would at once have informed
the community that the sacrifice of the Suttee is allowed
by the British Government, and that therefore <it might
have been performed with impunity. It would have opened

* Par. Papers, vol. iv. p. 156. f

Asi. Journal, Aug. 1825, p. 145—148.

I Par. Papers, vol. v. p. 2. § p. 4.

t 212, 213. See the account,

India's Cries to

a source of emolument to such native officers as are corrupt
enough to sell their authority at the expense of a human
victim. With the confidence which would have been thus
given to its performance, and with the inducements which
I have mentioned to the police officers to encourage the
practice, I am certain the number of victims would have
greatly increased /” The conduct of this magistrate in
not giving publicity to the regulations, but keeping them
merely for his own direction, was approved by the Hon.
E. Nepean, governor of Bombay: — “ It appears to me
that he exercised a sound judgment, in refraining to place
the power to which he alludes in the hands of his native
establishment, which, if done, would, in my opinion, have
been attended with the consequences he anticipated.
Oct. 18L9. — F. Warden, Esq., member of council, con-
curred in this opinion : — “ I also think that the collector
has exercised a sound judgment in not promulgating the
circular orders regarding the performance ot Suttee.”
A. Bell, Esq., another member, was of the same opinion;
but G. L. Prendergast, Esq., the other member, adopted
the contrary, and appears very strenuous for the permission
of this cruel rite, so replete with every evil predominating
in the Hindoo character.*

J. H. Harington, Esq., officiating chief judge in Cal-
cutta, in a minute upon the Suttee Reports, dated leb. 4,
1825, candidly acknowledges that the present regulations
relative to Suttees make them legal. ‘ It seems now to
be too late to examine the general question adverted to by
the Hon. Court, whether a prohibition of the practice, in
certain cases only, may pot appear to give it public sanction
in others ; in truth such sanction is virtually and effec-
tually given by the circular orders in force, for these alone
exempt the parties concerned in the performance of even
a voluntary immolation from the operation ol the regula-
tion already noticed. ”+ ,

Another judge in Calcutta, C.l. Sealy, Esq., under date
Jan. 1825, declares: “ I have always been of opinion that
we increased the number of Suttees by sanctioning

them ” ^

The governor of Bombay, the Hon. M. Elphinstone, in
a minute, dated June, 1825, relative to the presence of a
magistrate at a Suttee, remarks : In geiu ra sue i

Par. Tapers, vol. i. p. 256. 260, 261. t Vol. v. p. 46.

J Vol. v. p. 50. See 135.

British Humanity.

tendance is inexpedient, as tending to give more dignity to
the ceremonv and to render the merit of the sufferer more
conspicuous.”*

F. Warden, F.sq., member of council, Bombay, in a
minute at the same time, states: — “We ought either to
issue a positive prohibition, or abstain altogether from
manifesting the slightest anxiety on the subject: the at-
tendance of European functionaries, where the efforts are
unavailing to prevent the ceremony, appears rather cal-
culated to inspire the Suttee with a greater degree of reso-
lution, in affording Europeans a proof of the firmness with
which the victim seeks and endures the sacrifice. Fanati-
cism can be successfully combated only by neglect and
indifference. Any intermediate measure between a posi-
tive prohibition and perfect neglect and indifference ap-
pears to me to be most impolitic. ”+

The speech of J. Poynder, Esq., on human sacrifices in
India, at the court of East India proprietors, March, 1827,
contains some important confirmation of the statements
contained in this section. — This gentleman gives his own
opinion of the nature of the present regulations relative to
Suttees: — “It was impossible that any government could
promise itself that the correction of the abuses of any given
system could of itself produce the abolition of the system.
It is to be greatly deplored that the inevitable consequences
of permitting certain sacrifices as legal went virtually to
sanction and set the broad seal of Government upon all
that was not prohibited. Nine instances out of G54 (in
1821), which appear to have been saved by the retraction
of the vow, or bv the police, afford matter of congratulation
to the authorities; but it does not seem to have been con-
sidered that probably the greater number of those who
perished are to be referred to the sanction afforded by the
•regulations to the performance of the rite."\

The Rev. T. Thomason, chaplain in Calcutta, in a letter
dated Feb. 1827, speaking of the Bengal Government
requiring that the Suttee should be performed agreeably to
certain regulations, observes, — “The measure actually
legalized it by British authority, to the great joy and
benefit of the Brahmuns, securing to them and even in-
creasing their fees by multiplying the formalities. Every

* Par. Papers, vol. v. p. 144. + p. 149. See 153.

1 Poynder’s Speech (Uatchard), p. 32. 99.

India,' s Cries to

evil might have been anticipated from this unwise act.
This regulation legalized the Suttees. The Government
became by it, without intending it, particeps criminis. It
pronounced that to be legal (under certain circumstances)
which ought never, under any circumstances, to be deemed
legal. If the Government interfere at all, their inter-
ference should be to abolish, not to limit or sanction such
an abomination. This I very strenuously maintained in
argument with some persons officially concerned in the
regulation. The question has often been asked, whether
this regulation did in fact increase or diminish the number
of Suttees. On a deliberate review of the whole case,
I rest in the conviction that the number has been increased
rather than diminished

A chaplain of the Hon. Company, in a letter dated
Calcutta, Dec. 1820, addressed to a member of parliament,
states to the same effect : — “ In this respect the wisdom of
our Government appears to the great body of judicious
people amongst us to be rather timidity, or even guilty
apathy. It is notorious that these abominable sacrifices
might be stopped without exciting the least opposition,
and even with the general approbation of the natives. Yet
we have, in an evil hour, sanctioned them, in a manner,
by pronouncing them legal if performed under certain
circumstances. ”-f-

W. Sherar, Esq., late accomptant-general in Bengal, in
a letter written March, 1827, gives his unqualified dis-
approbation of the present system : — “ I consider the evil
of the restrictive regulation of 1812, respecting Suttees, so
great and lamentable as to require the earliest possible
redress. As things now stand, all the Suttees in Bengal
are sanctioned by the presence and acquiescence of the
police officers of the British Government! This evil, to
the disgrace of our Government, has now been going on
for fifteen years, and surely requires to be stopped without
further delay.”!

The Eclectic Review of Bishop Heber’s Journal in
India contains the following reference to the subject of
this section : — “ The increased frequency of these infernal
sacrifices in Bengal is clearly chargeable upon the Calcutta
Government, whose mischievous half measures have legalized
the practice * to the great joy and benefit of the Brahmuns,

* Poynder’s Speech, p. 66 — 69.

t p. 68.

I P- 70-

British Humanity.

securing1 to them and even increasing their fees by multi-
plying the formalities.’ And here we have (vol. i. p. 2(57)
the testimony of the bishop, that, for its professed object,
the securing of the publicity of Suttees, that measure has
proved both abortive and delusive ; — so much so as to bring
into question the intention of its framers. For any good
purpose it has been absolutely insufficient and useless. Its
only operation has been to systematize, legalize, and extend
the practice ; to make it more popular and more respect-
able, and to increase indefinitely the difficulty of abolishing
it at any future period.” (May, 1828.)

The Asiatic Journal for October, 1827, in a brief notice
of the pamphlet, candidly acknowledges: — “ This writer,
in common with many of the best authorities in India,
thinks that partial interference increases the evil ; he has
devoted a division of his work to show that ‘ the present
partial interference of the British Government promotes
the increase, celebrity, and supposed legality of the Suttee.’
Mr. Poynder is also of opinion, ‘ that the prohibitory regula-
tions have been practically only productive of evil, and that
nothing short of abolition will suffice.’ In this opinion we
are disposed to concur: the question then is, whether we
ought immediately to abolish the practice or to wait till the
slow influence of education and more correct habits of
thinking, which cannot be denied to be now gaining ground
in India, extinguish a custom not kept alive by perse-
cuting and irritating measures.’”

“ If such practices,” says R. Jackson, Esq., “ were con-
tinued longer under the authority of the Company, there
was not a man in the court who did not become accessary
to the crime of murder! He that refrained from doing
all in his power to prevent it, on his head be the guilt
of the sanction he gave."*

To give but one more extract taken from the Par. Papers of
the session of 1828, contained in a letter of the Hon. Court
of Directors to the Governor of Bombay : — “ A minute in-
terference in the details of Suttee, such as it is the purpose
of the new rules to assume, is likewise liable to the obvious
objection of virtually extending the sanction of the British
Government to the performance of the rite when con-
ducted m the prescribed form. We are aware, howrever,

. that as long as the burning of widows shall be tolerated

Speech of R. Jackson, Esq. (Parbury), relative to Suttees, p. 9.

India's Cries to

(>2

\mder some circumstances and prohibited in others, inter-
ference of some kind or other cannot be altogether avoided.
With the exception to which we have already adverted,
we do not feel that we should be justified in prohibiting
the adoption of the rule as an experiment for checking the
practice of Suttee, as every measure tending to the infre-
quency of the custom must necessarily afford increased
facilities towards its ultimate suppression.”*

From these observations, in which most of the magis-
trates concur, it is presumed that partial interference with
the burning of Hindoo widows has not been attended with
the desired end — the discountenance and decrease of the
practice. May Britain “ awake to righteousness,” nor
fear to spread her shield over the head of the deluded and
oppressed widows daily appointed to death by this un-
natural and suicidal custom, and “ the blessing ot those
who were ready to perish will come upon her, and she will
cause the widow’s heart to sing for joy.”

CHAP. VI.

Authorities to confirm the propriety , safety, facility, and
success of efforts for the suppression of Suttees.

The volumes of parliamentary papers, relating to the
burning of Hindoo widows, printed by order ot the liou.
House of Commons, from 1821 to 1828, contain numerous
authorities for the immediate suppression of this dreadtul
rite. The following appear in an mvestigation oi these

valuable documents : — .

“ From what I have heard of several very respectable

Brahmuns, 1 am almost satisfied that the exercise of a very
trifling degree of authority would put a stop to this per-
version of reason and humanity. It appears that the late
Peishwa frequently personally exerted lnmself to dissuade
women from becoming Suttees; and that e awajs oo '
upon himself the charge of supporting those who attended
to this advice. I shall be glad to use my influence at this
place, in a similar manner, and have little doubt of the

* Par. Papers, vol. vi. p. 28.

British Humanity.

success of my interposition in the majority of cases that
may occur, when 1 have it in iny power to assure the
women of the means of subsistence.’’* (II. Pottinger,
Esq., collector, addressed to the Hon. M. Elphinstone,
Governor of Bombay, Oct. 1818.)

“ The letter from the Magistrate of Chinsurah,” says
E. Watson, Esq., Alypore, “deserves the serious attention
of the Nizamut Adawlut and the Government. It appears
that this abhorrent, and often utterly illegal practice, was
forbidden by the foreign governments of those settlements ;
and that the prohibition was obeyed without a murmur. So
little do the people appear to have interested themselves in
the affair, that we f:nd, from Mr. Forbes’ letter, that the
mere publication of an order from himself, prohibiting the
practice, effectually prevented it, and that no single instance
of a woman burning herself has occurred since.’ f The
Court of Nizamut Adawlut in June, 1817, endeavoured
to overturn Mr. Watson’s reasoning, as far as applied to
the analogy of the cases cited, but it appears without suc-
cess. They express in concurrence with him that “ There
is a strong presumption that little resistance would be op-
posed to the sup/yression of a practice so repuynavt to the
common feelings of humanity, if from experience of con-
tinued abuses on the investigation or performance of female
sacrifices, as now tolerated, it should at any time be deemed
necessary to enact a Regulation, prohibiting the priesthood
and kindred of the deceased, as well as all others from as-
sisting in such sacrifices.”^ “ 1 feel disposed,” says the
late J. H. Harington, Esq., May, 1822, “to concur with
Mr. lorbes and the local judicial ojlicers consulted by him,
on the facility and safety with which a practice so repugnant
to humanity may be suppressed by law — if it should be
deemed indispensably necessary. Surely it is necessary
to endeavour to rescue six or seven hundred deluded women
from a most horrid death. How many Europeans in India
imbibe, imperceptibly, a degree of the apathy of the Hin-
doos !

“ If the British, in imitation of the Mogul Government,
were to lay an immediate and positive inhibition upon it,
and would declare the parties aiding in the ceremony in-
dictable for murder, and proceed against them accordingly,
it must totally die away ; but if tolerated, under whatever

* Par Papers, Yol. i. p. 65. fp. 99, 100. J p. 107. Vol. iv. p. 20.

(14

India’s Cries lo

restrictions, I do not hesitate to pronounce that it will, in a
short time, become nearly as prevalent as it now is in Ben-
gal.”* (W. Wright, Esq., Mag. Furruckabad, April, 1819.)

W. Ewer, Esq., Act. Superintendent of Police, Lower
Provinces, Nov. 1818, acknowledges, “I have offered the
grounds of my opinion that the barbarous custom of Suttee
may be prohibited without exciting any serious or general
dissatisfaction among our Hindoo subjects.”f

“ I do not hesitate in offering my opinion,” says H.
Oakley, Esq., Mag. of Hooghley, Dec. 1818, “that a law
for its abolition would be objected to only by the heirs, who
derive worldly profit from the custom, — by Brahmuns, who
partly exist by it, — and by those whose depraved nature
leads them to look on a sacrifice as a highly entertaining
show; at any rate the sanction of Government should be
withdrawn without delay. The adoption of this measure
will most likely be followed by a decrease in the number ot
Suttees, and the Magistrate's feelings will not he outraged,
as they frequently are at present , by compelling him to so
barbarous a custom.”\

“ The interference of Government is well understood to
be the Christian wish of humanity. The Rajah of this place
is a Moosulman ; and the Hindoos seem generally willing
to embrace the excuse of the will of the reigning power to
evade the Suttee, believed of their little read.and less un-
derstood shastra.”§ (R. Morrieson, Esq , Sory Burthom,

Dec. 1813.) . , , , ~

C. Chapman, Esq., Magistrate in J essore, under date Uec.
1818, thus addresses the Acting Superintendent of Police,
Lower Provinces, Calcutta “ Any law abolishing the
Suttee would be attended with no other effect than it
should have under every good system of Government the
immediate and due observance of its enactments. 1
would most willingly undertake to promulgate any orders
regarding its abolition, throughout the district under my
charge, without dread of any ill consequences arising from

the interference of Government. II ~

G. Forbes, Esq., first Judge of the Calcutta Court ot

Circuit, thus writes to the Registrar of the Nizamut Adaw-
jut Auf. 1819 “ I take this opportunity to express my

concurrence in the opinion which I found to prevail with

* Par. Papers, Vol. i. p. 212. + p. 229. See p. 233. 1 p. 237.

§ p. 338. Seep. 239. H P- 241.

British Humanit </.

the judicial Officers at the several stations, with whom 1
conversed on the subject, that the practice of Hindoo
women burning; themselves on the funeral pile of their
deceased husbands, if prohibited by Government, might be
effectually suppressed without apprehension of any serious
obstacles. 1 am happy in being able to adduce an instance
of effectual interference in the suppression of this barbarous
custom under British authority. In the territory of Delhi, the
late Resident* Mr. Metcalfe, never (when apprized of the in-
teniion) perm it ted the burning of a widow to take place, and
was prepared to prevent the practice , whenever necessary ,
by forcible interference , but which was requisite ONLY
ON ONK OCCASION that ca me under his immediate ob-
servation. I have been induced to mention the instance
of successful interference by the Resident of Delhi, as af-
fording an example which 1 believe nearly every magistrate
in the country would, if authorised, be most happy to follow ;
and in order to show that there appears no insurmountable
obstacle to a measure, with regard to the existenev of
which, if shown to be practicable, there can be but one sen-
timent.”*

“ I am convinced,” says F. Warden, Esq., Member of
Council in Bombay, “ of the practicability of abolishing
not only this, but also every other sanguinary practice of
the Hindoos, and without endangering either the popularity
or the security of our supremacy. ”f

C. H. Higginson, Esq., Judge at Tric.hinopoly, writes in
Feb. 1820: — “ If 1 were required to give mv opinion as to the
best means of putting a stop to the Suttee in future, I
should say, that the collector and magistrate ought to be
authorised to issue a Proclamation prohibiting altogether a
custom so unnatural, which, though permitted, does not bv
any means appear to be insisted upon by the shastras. I
would authorise the magistrate to declare, by Proclamation,
any person or persons assisting in the self-immolation of a
widow, liable to be brought to trial as an accessary in homi-
cide ; and would issue strict orders to all heads of villages
and officers of police, to put an immediate stop to any at-
tempt at preparation for an “ anugamamim” (Suttee). In
the present times the good sense and humane feelings of
the Brahmuns. as well as of the greater proportion of the
Hindoo inhabitants, would point out to them the benevolent

* Par. Papers, vol. i. p. 243.

t p- 261. See vol. ii. p. 85.

India's Cries lo

*><;

motive of Government, in prohibiting a practice which has
originated in ignorance and infatuation, and which must be
reflected upon with abhorrence by every mind capable of
distinguishing good from evil.”*

The third Volume of Parliamentary Papers, printed
June, 1824, contains little besides a detail of the number,
names, castes, & c., of Suttees in 1821. The following ex-
pression of public opinion, favourable to the abolition of
the burning of widows, appears important : —

“ As far as every information I can obtain, this revolting
ceremony could be altogether prevented, by a short pro-
hibitory enactment of the legislature.”')- (R. C. Plowden,
Esq., Barripore, June, 1822, to C. H. Hopper, Esq., Mag.
of the 24 Perguuuahs, Calcutta.)

J. H. Harington, Esq., officiating Chief Judge in Calcut-
ta, in a minute relative to the Suttee, of considerable length
and interest, written June, 1823, and which was forwarded
to the Court of Directors by the Governor General, Dec.
1824, declares I am desirous of putting upon reco"d
some considerations which appear to merit attention in any
future deliberation upon this important question, and which,
I acknowledge, have produced in my own mind a strong
belief, if not a full conviction, that whenever it may be
judged expedient to suppress this barbarous practice by
legal prohibition, instead of restricting it to what is sanc-
tioned bv the shastra, as at present, it will not be found
impracticable , nor , as far as 1 can judge , attended with
any political danger. On a deliberate view of all those
instances in which the laws, customs, and prejudices of the
Hindoos, when found to be at variance with the principles
of justice and good society, have been necessarily superseded
and abrogated by the laws and regulations of the British
Government^ and the whole of which supercession has

* Vol. ii. p. 101. f Vol. iii. p. 4. See p. 51.

J Such as the execution of the Brahmuns; suppressing the sacrifice of
children at Saugur; preventing women and children, in the provinces of
Benares, from burning in a koorh, or circular inclosure, on the approach
of a public officer to serve any judicial process on Brahmuns ; abolish-
ing Dhurna; Infanticide among the Rajkoomars ; burying widows alive;
cruel ordeals, &c. The late Bishop Heber thus describes the custom of
Dhurna. “ How little a female death is cared for may appear by a cir-
cumstance which occurred a short time ago at a small distance from
Ghazeepore. In consequence of a dispute which had taken place between
two small freeholders about some land, one of the contending parties, an
old man of seventy and upwards, brought his wife ot the same age to the
field, forced her, with the assistance of their children and relations, into

British Humanity.

(>7

been quietly submitted to, as obviously and exclusively ori-
ginating in motives of equity and h umanity , unconnected
with any degree of religious intolerance, we may, I think,
safely conclude that a similar result will attend the enactment
of a legislative provision to prevent the yearly sacrifice of
several hundreds of deluded unoffending females, born and
living under the protection of the British Govenment/’ This
document thus closes. Referring to certain probable excesses
in the perpetration of Suttees, it is added, “ In such a state
of things I could not hesitate to adopt the opinion expressed
by the second Judge of the Court of the Nizamut Adawlut,
that the toleration of the practice of Suttees is a reproach
to our Government ; and even now I am disposed to agree
with him, ‘ that the entire and immediate abolition of it
would be attended with no sort of danger.' "*

Among the papers forwarded to the Hon. Court of Di-
rectors is one containing, says Mr. Haringtou, “ An extract
from a well-written paper, * On female Immolation,’ pub-
lished in the valuable periodical work entitled ‘ The Friend
of India,’ which the late Sir Henry Blossett and myself
read on our voyage to India, and which appeared to both
of us a powerful and convincing statement of the real facts
and circumstances ol the case.’’’t- A few paragraphs only
are given.

“We are confident that the continuance of the practice
stands on the doctrine of expediency alone. This is its
only prop ; of which could it once be deprived it would fall
beneatli the weight of justice and humanity. It cannot
therefore be improper to weigh the question of expediency,
and to collect into one focus all the light which can be ob-
tained on the subject from our preceding transactions in

a little straw hut, built for the purpose, and burned her and the hut to-
gether : in order that her death might bring a curse on the soil and her
spirit haunt it after death, so that his successful antagonist might never
derive any advantage from it. On some horror and surprise being ex-
pressed by the gentleman who told me the case, one of the officers of
his court, (the same indeed who had reported it to him, not as a horrible
occurrence but as a proof how spiteful the parties had been against
each other), said very coolly : “WAfnott-she was a very old woman, -
, use was site . The old murderer was in prison ; but mv friend said

wJ’ rerarddedUbt i"lerference ,n such cas*, between man and wife,

was regarded as singularly vexatious and oppressive.”_See Asiatic

parches, vol. .. p. 268-9. Vol. iv. p. 330. Evan. Mag. 1816. p.
• Par. Papers, vol. iv. p. 8 — 18.

t p- 13.

India s Cries to

India. And if it should appear that we have not been ar-
rested in our career of justice by the prejudices of the
natives, that on the contrary the Hindoos have already gone
hand in hand with us, without discovering any hostility to
our authority ; there can be no reason to apprehend that,
in the abolition of female immolation, we' shall experience
the least interruption. To prove this we will adduce three
examples : —

“ In the province of Guzerat the deluded parents had
been for a long series of years in the habit of destroying
their female infants as soon as they were born. Whether
the custom was sanctioned by the shastras or not is irrele-
vant ; it was enough that it was deeply rooted in the prac-
tice and prejudices of the natives. These unnatural murders
at length attracted the attention of Government, and they
were abolished by an order of the supreme power*

“ From time immemorial it was the custom of mothers to
sacrifice their children to the Ganges at the annual festival
held at Gunga Saugur. The British Government regarded
the practice with those feelings of horror which such unna-
tural murders are calculated to inspire; as persuasion would
have been unavailing with those who had parted with every
parental feeling, the practice was prohibited by a public
regulation, and the prohibition enforced by public au-
thority. This order was promulgated in the presence of
thousands assembled at a public festival, in the highest ex-
citement of superstitious frenzy. What was the conse-
quence? Not one instance of resistance was attempted
by that immense crowd! The mothers who had brought
their children to this funeral sacrifice were constrained to
carry them back unhurt ; and many, perhaps, to whom the
heinousness of the crime had never appeared, were, by this
interposition, awakened to a sense oi its enormity.

“The Hindoo laws absolutely prohibit the execution of
a Brahman; they forbid the Magistrate even to imagine
evil against him. Thus fenced by the laws, and extolled by
their sacred books, they are still more powerfully guarded
by the respect and veneration of the people. When our
Government commenced in the East, we were reduced to
the most serious dilemma. To have inflicted punishment
on Brahmuns would have been to violate the most awful
sanctions of Hindoo law, and the dearest prejudices of the

+ See “ Infanticide in India,” Book ii.

British Humanity.

(>!)

people to liave exempted them from punishment would
have been to deliver over the country to desolation, ravage,
and murder. The reign of equity which we were about to
introduce was stopped at the threshold ; the destiny of
millions hung in suspense, llow did we act on this oc-

casion

u i — ^

Did we lay the laws of justice at the feet of the
sacred tribe Did we abrogate our code of jurisprudence,
and adopt the Vedas for our guide ? Did we deprive the
country of our protection, because the Hindoo shastras for-
bid the punishment of the aggressors, if they happen to be
Brahmuns? We boldly stepped forward in vindication of
the rights of society ; and in spite of a formidable phalanx
ol Hindoo juris-consults, and of the strongest prejudices,
caused these delinquent.-, to pay the forfeit of their lives to
the laws ol offended justice. Have the natives complained
ol this outrage on the sanctity of their priesthood, or con-
sidered it as an infringement of our toleration t Have they,
in any one instance, petitioned us to disregard their welfare
and exempt their spiritual guides from death ! or have they
not on the contrary tacitly sanctioned every act of punish-
ment, and applauded the inflexible tenor ot our proceed-
ings.’’*

The opinion ol J. II . Harington, Esq., officiating chief
.Judge in the N'izumut Adaw lut, Calcutta, on the expediency
ol abolishing the Suttee, has been given. The second
Judge, C. Smith, Esq., declares : — “ The practice of Suttee
oUciit TO m-; ABOMSHED, and it may be abolished with
[\H R v «CT SAFKT Y .” The third J udge, J . T. Shakespear,
Dsq., likewise states : — “ 1 am prepared to concur in a re-
commendation to Government, that a regulation be pro-
mulgated prohibiting Suttees throughout the country.” The
J1/;**. \\ . B. Martin, Esq., at. the same time stated : —

the toleration of the practice by our Government, and
its disposition to interfere no further than was necessary to
guard it from abuse, has been misconstrued into a tacit re-
cognition ot the principle of a usage, the legality of
winch, within certain limits, it has formally acknowledged.”
the minute of the officiating Judge, J. Alimuty, Esq., is as
o.lows : “ I feel satisfied that it would be far preferable

o enact a regulation prohibit ing the practice of Suttees at
once, and rendering it punishable by laic, than having re-
< nurse to any partiaj or indirect means to repress it gra-

I'ar. Papers, vol. iv. p. 2% — 2-1.

70 India’s C vies to

dually, if even such a result could be reasonably expected to
ensue.”*

The Magistrate of Poona, under the Bombay Presidency
(Captain H. D. Robertson), thus states the nature of the
popular feeling relative to the Suttees : — “ The feeling, I
might almost say, is general to stop them ; it was hinted to
me, through various respectable channels, that although a
show of discontent would be exhibited, an order of Govern-
ment to prevent their continuance would be a palatable
measure.”*!-

Another Magistrate in Bombay (J. Barnard, Esq.) ob-
serves:— “ The circumstances under which Suttees prevail,
the classes interested therein, the number of instances, and
the conduct of the community in their communications
both with the Magistrate and with each other, on such oc-
casions, as well as the impressions generally entertained by
those not concerned, convince me that there are few cases
in which evil would ensue from prohibition and coercive
prevention." X

“ All religions,” says Colonel Dow, in his History of
Hindostan, “ must be tolerated in Bengal, except the
practice of some inhuman customs which the Mahomedans
have already, in a great measure, destroyed. There are
particular usages, established by time into a law, which
our humanity must destroy. Let no women burn them-
selves with their husbands, no dying person be exposed by
his friends. To leave the natives entirely to their own
laws would be to consign them to anarchv and confusion. ”§
Vol. iii.p. 128, 143.

The Commentaries of Bras de Albuquerque, the son of
the Great Albuquerque, one of those extraordinary men
who, nearly three hundred years ago, raised to the highest
pitch of glory the Portuguese name in India, contains the
following passage : — “ When Alf. de Albuquerque took
the kingdom of Goa he would not permit that any woman
thenceforward should burn herself ; and, although to change
their custom is equal to death, nevertheless they rejoiced
in life, and said great good of him, because he commanded
that they should not burn themselves. Long after his
death, when a Moor or Hindoo had received wrong and

* Par Papers, vol. iv. p. 148, 149, 153. f p. 167. t P- 209.

^ <l Collection of Facts and Opinions relative to the Burning of Hindoo
vidows,”by Dr. Johns, p. 89.

British Humanity.

could obtain no redress from the Governor, the aggrieved
person would go to Goa, to Albuquerque’s tomb, and make
an offering of oil at the lamp which burned before it, and
call upon him for justice.”* Wilberforce’s Speech, 1813
8vo. p. 93, 94.

The Rev. T. S. Grimshawe, in his valuable pamphlet,
“ An earnest Appeal to British Humanity in behalf of
Hiudoo W idows (1825, Hatchard), refers to the suppres-
sion of Suttees bv other powers : — “ The Mogul Govern-
ment has uniformly discountenanced the practice of burning-
widows alive; and the extent of the benefits thus conferred
may be estimated bv the remarkable fact that in no part of'
Hindustan ts the rite less known than under this sway ;
and in none is it more common than in that which is the
centre of British power and ascendency ! This example
was humanely followed by the Portuguese. The Dutch,
the Danish, and the French Governments, uniformly re-
fused to sanction the custom. Why is the name of B'ritain
alone excluded from this honourable list of competitors !
Is it that policy and duty in our case are irreconcilable,
however blended in that of others ! The conviction is most
humiliating that the British Government is the only Eu-
ropean power in India that tolerates the practice of burn-
ing widows alive on the funeral pile ! /” pp. 17, IS.

In the Par. Papers on the Suttees, printed in 1827, are
some proposed paragraphs for Bengal in the judicial de-
partment (pp. 2—31), containing a verv lucid and powerful
representation of the facility of abolishing Suttees. This
important document was, on March 19, 1824, referred to
the consideration of the Committee of Correspondence, but
it does not appear, from the Papers now published, that it
has been approved and sent to India. This copious and
interesting document contains a comprehensive statement
ot the facts and correspondence contained iu the Papers
on Suttees, printed by the Honourable House of Com
mons. Its general publicity in Britain, and the adoption
of its principles in India, are very desirable. The follow-
ing recapitulation gives a distinct and connected view of
its contents, and of the position established by it:—

1. That the practice of Suttee is not founded in Hindoo law and
only recommended, but not enjoined in the shastras. ’ “

“ Collection of Facts and Opinions relative to the Burning of
-- Hindoo Widows, by Dr. Johns, p. 10J, 10-1.

India's Cries lu

2. “ That every other inhuman Hindoo practice has been prohibited
under severe penalties under your Government, not only without resist-
ance, but apparently without exciting disapprobation; although those
practices had their support in what is certainly the main support of the
practice of Suttee, namely, superstitious custom and prejudice.

3. “ That your Government having contravened a fundamental prin-
ciple of Hindoo law, held sacred by all Hindoos, by abolishing the
impunity of Brahmuns, and making them amenable to the British laws,
without its having b(5en followed by any evil consequence, there can be
no serious grounds for apprehending that prohibiting a practice which
is not founded in Hindoo law, nor recognized by Hindoos in general, and
prevailing only among certain tribes or castes of Hindoos, few in number
compared with llte mass of the population, and the only object of which
prohibition would be the protection of the wives arid daughters of
I lindoos from perishing in flames, would produce any serious opposi-
tion to British rule, or even a permanent dissatisfaction.

4. “ That there is a great and acknowledged diversity of sentiment
among the Hindoos on the subject of Suttees; that the practice chiefly,
if not exclusively, prevails among the lowest and most ignorant, and
is discountenanced by the upper and educated classes; that even in
Bengal, though prevalent in the vicinity of Calcutta, the practice is far
front general, and in the extensive territories on the Madras side of
India, reaching from Cape Comorin to Orissa, it is by no means general.
That in some districts it is unknown, and in others of rare occurrence;
and that in the territories subject to the Bombay Government the preva-
lence of it is far from being general ; in some of its districts, particularly
in Guzerat, scarcely known; and that in the Concan, comprising the
Mahratta countries conquered from the Peishwa, in which it was very
prevalent, the people, on becoming subject to the British rule, volun-
tarily discontinued the practice, in consequence of understanding that it
was repugnant to the British laics, a fact which proves at least that in
their attachment to the practice enthusiasm bad no share, and obvi-
ously points to the conclusion, that a public declaration confirming
that impression, and announcing the punishment of death in whomso-
ever should assist at any of those ceremonies, would have been implicitly

and quietly acquiesced in. . ,

5. “ That the practice was not permitted by the Foreign States when

they had power and territory in India. . , ,

(3. “And which we think conclusive of the practicability of abolish-
ing the practice, or at least of the safety with which it might be pro-
hibited, that in many instances it has been prevented from taking place
without exciting even a murmur, by either direct interference on the
part of the local authority, by refusal of permission, or by a procedure
similar to that which was adopted by the criminal Judge of the /.lMah

of Masalipatam.'* , . i

“ The officers who acted in these instances ot prevention, it was wen
known, acted in virtue of the authority they held under Government.
It might be considered .that, in each instance, an experiment was maile
ils to the consequence of a prevention, and as not one ot them appisus
to have been resisted, or even to have excited any feelings of dissatislac-

' Threatening to commit as accomplices in the murdei a.l
who should any way assist to destroy the woman.

persons

British Humanity.

tion, we find it difficult to imagine that a general prohibition by the
Government itself would be less efficacious, or produce any serious opposition
or discontent. The very utmost we should apprehend from it would be
temporary clamour or agitation among the lowest 'and most ignorant of
the people in insulated districts, where the practice prevails, and where
venal Brahmuns may have influence, but would be discountenanced and
reprobated by the higher and more educated classes of the community.

7. u And lastly, is the equally satisfactory and important fact, that a
great ‘number of the most able dnd experienced servants of the Company,
employed under the immediate authority of your Government, and the
Presidencies of Fort St. George and Bombay, in the stations which
afford the best means of forming a correct judgment on the subject, in-
cluding members of your court of Nizam ut Adawlut and superintendents
of police, have voluntarily, and some of them nearly in the same terms,
recommended the abolition of the horrid practice, and recorded their
confident opinions and belief, that it might be abolished without any evil
consequence whatever.”*

John 1 1 milestone and William Taylor Money, Esqrs.,
signed a dissent to the motion which referred the proposed
paragraphs for Bengal to the Committee of Correspondence,
stating — “ As they could not possibly he productive of harm,
we regret the indefinite delay of any yood which the im-
mediate adoption of them might eventually have produced,
reflecting that probably no day passes on which some vic-
tims are not sacrifced to the horrid practice in India, and
more especially in the Bengal provinces." They further
observe, — “ However necessary the toleration of the horrid
enormity alluded to in Mr. C. Grant's work (written in 1792)
might have been, when he so ardently deprecated its conti-
nuance, we think ample grounds are laid (in the proposed
dispatch) for doubting if that necessity any longer exists,
and whether the British Government in India, with the
power it now possesses, would find greater difficulty or dan-
ger in putting down the most revolting of all the Hindoo
practices, than it experienced in prohibiting all their other,
but less cruel practices, and especially in annulling the
Hindoo law which gave impunity to Brahmuns, and making
them, in common with the inferior casts, amenable to the
British laws.”f — (East India House, March, 31, 1824).

I he late Rev. T. Thomason, chaplain in Calcutta, ex-
presses his convictions of the propriety and safety of the
abolition of Suttees, Feb. 1827:— “ Of the practicability of

the abolition ot these sacrifices with the most perfect safety

without the interception of the peace of the country for a
moment— and even with the thanks of multitudes, I have not.

' Par. Papers, vol. v. p. 20, 30. t See 33, 3-1. See p. 111. 130.

India's Cries to

the least doubt. It is a great mistake to say that this is one of
the deep-rooted general customs of the country, which on that
account it would be dangerous to meddle with. It has been
voluntarily discontinued over u very large part o( India.
As to the pract icability of abolishing the custom, there is,

I believe, but one opinion with well-informed persons.
Nothing would be easier. The Government has only to
frame a regulation prohibiting the practice under proper
penalties— the highest penalties— and the local magistrate
would then be empowered to act. 1 do not apprehend the
smallest political risk, and this I know to be the opinion of
some of the ablest and most experienced magistrates in
Bengal. I could have wished the odious practice were
abolished by the Government there ; but, as this is hopeless,
it will rejoice my heart to find it done by authority from

home."* . . „

“ I cannot refrain from giving it as my decided opinion,
says the Rev. W. Ward, in a letter to the Earl of Claren-
don, “ that this dreadful practice might easily be abridged,
and dually abolished by the British Government, without
creating any alarm among the Hindoos.”

Dr. Marshman expresses the same opinion : It is only

for the British Government to say — the murder of your
widows is contrary to reason and revolting to humanity
We forbid it, — aud the practice will cease without giving
birth to the slightest tumult. Forty years after the prohi-
bition our Indian empire will be lound, as lar as this inter-
ference could effect it, equally unimpaired in its vigour and
more deeply fixed iu the enlightened attachment of its sub-
1

In reviewing the annual statement of Suttees, presented
to the Indian Government, while it is distressing to see
with what frequency, and brutality the widow is hurried to
the Tide, it is grateful to see humanity sometimes triumph,
and the infatuated victim rescued ; affording demonstration
how easily —

“ One mild effort of the conqu ring hand

Might free the earth from this detested blot,

And lead in blest religion to withstand,

By her meek precepts, what has dimmed the lot _

Of man, and wrought such deeds as cannot be forgot.

The success of efforts to discountenance the perpetra-
tion of this practice under the Presidencies ot Madras and

* l’oynder's Speech, pp. 182 — 185. f P*

Bril ish H union i ty .

Bombay, has been very considerable, and shows the facility
of entirely suppressing this unnatural rite. The return of
Suttees for the Madras Presidency, from 1817 to 1819
was 183; in 1820, 66; 1821, 50; 1822, 47; 1823, 38;
total in seven years, 384; average per annum, 56. Under
the Bombay Presidency, from 1819 to 1823, 245; average
per annum 49. Who can doubt whether these few indivi-
duals, sacrificed every year, could not have been saved in
those extensive territories without exciting the least com-
motion ? Nor is the evil under the Bengal Presidency
(containing probably a population of 50,000,000) so great
as to deter exertions for its suppression ; the number of
Suttees being, from 1815 to 1826, 7154; average per annum
596.* Might not British humanity and magnanimity have
rescued these poor widows without the least danger to the
state? The multitude of counsellors reply in the affirmative.

In the Bareilly division it is reported that, in 1815, three
women were prevented from becoming Suttees. In the
Patna division, in 1817, twenty-five Suttees took place, but
five women were prevented who “ were saved from burning
by the interference of the people of the village, or by the ar-
rival of the police-officers.” In the same vear five’Suttees
are stated to have been prevented in the city of Benares.
In the following year three other Suttees were prevented
in the same city, and “ one woman, cast a Brahmun, ran
away from the pile after it was set fire to, and is still living.”
Four widows were saved at Cuddapah iu 1620.f

I he magistrate ot the Patna division, in his returns of
Suttees for 1822, writes,—” It is with satisfaction that 1
have noted that twem k widows have been either pre-
vented or dissuaded from becoming Suttees ; in nine of
which they were dissuaded by the police officers ; in one
the widow was prevented by a police officer, on account of
a legal impediment, and in the two remaining cases the
widows were dissuaded, one by the zemindar of the village
and the other by her friends.” In the returns from the same

division for 1823 is the follow ing interesting statement :

‘‘ It will probably be considered the most remarkable feature
ot the present report that, on nine occasions of intended Sut-
tees, at which alone the police-officers had an opportunity of

; s'wr“>i» ■ * s""-> j“-
1 Par. Papers, vol. i. p. 167, 173 ; vol. iv. and v. p. 22—24.

India's Cries to

being; present, they succeeded , without difficult)/ or opposi-
tion, in dissuading the widows from sacrificing themselves.
From the enquiries that I have been able to make on the
subject of Suttees during the last two years, I do not hesi-
tate to offer an opinion that, in this district, it would not be
attended w ith any dissatisfaction of a dangerous nature, if
the Government should deem it proper to prohibit this la-
mentable custom altogether ; it even appears to me that the
inhabitants of the district generally are prepared to hear of
such a prohibition. ”f When shall suffering humanity in
India hear the voice of mercy saying, kindle these horrid

fires no more !

In some parts of Orissa a pit is used for this dreadful sa-
crifice, and the woman, after circumambulating it three or
seven times, throws herself into the fire. The author saw
one of these pits at Juggernaut’s temple, in May 1824, but
did not hear of the Suttee in time to be present. Even
from this pit the victim sometimes escapes. In the Par.
Papers of 1825, p. 109 and 150, is the following account : —
<< Pahang, in the thannah of Pooree (Juggernaut), died
Aug. 25, 1823, and his widow, Mussumut Munee, aged
fifty declared her intention of becoming a Suttee, and re-
peated the declaration in the presence of the police oflicers.
In pursuance of this intention, the day following she went
through the usual ceremonies, and threw herself into a
burning pit, tihere the body of her husband was consuming,
but almost immediately leapt out and made her escape.
She was severely but not dangerously burnt, and an engage-
ment was taken' from the managers of the village binding
themselves that she should be taken care of and proper re-
medies applied. She returned to her family and was re-
ceived bv them as usual. . . ^Qn ,. .

W Brooke Esq., collector at Shahabad, in I / oil, refused
his consent to ’a widow’s burning herself on application made
to him ; but no bad consequences followed. In lbOo, J . K.
Elphinstone, Esq., magistrate of Behar, prevented a Suttee,
* girl of twelve years of age ! He was afterwards “ given
to understand that the girl and her friends were extremely
grateful for his interposition.” J. Hodgson Esq., magis-
trate of Midnapore, and the magistrate of Goruckpore, in
1817, prevented Suttees; and it is added. ‘ in both cases
the intended Suttees were eighteen years of age. \\ .

| Par. papers, vol. iv. p

P2'J. See also Par. Papers, 1828, p. 18.

BURYING ALIVE A HINDOO WIDOW. Paye 7\

British Humanity.

/ /

Bird, Esq. magistrate of Benares, in 1815, prevented two
women from destroying themselves. He observes: “ both
these Suttees were prevented by means of force ; and by
this means no less than Jive Suttees have been prevented
within the space of two years at this place, without the
slightest inconvenience resulting from it." J. Haig, Esq.,
acting judge in the Zillah Tinnevellv, in 1819, writes: “ I
am confident that the people are aware that the practice
will never be sanctioned by the magistrate, and am happy
that the accompanying documents enable me to afford a
proof of the successful interposition of authority on a late
occasion, in preventing the immolation of two females ol
high rank.”*

A regulation, prohibiting widows of the Jogee tribe bury-
ing themselves alive, was promulgated Sep. 1817, which ap-
pears interesting, as indicating the influence of the British
Government in India. It is as follows : —

1. “It having been ascertained that the shastra contains no authority
for a practice which has prevailed amongst the Jogee tribe in some parts
of the country, especially in the district of Tipperah, of burying alive the
widows of persons of that tribe who desire to be interred with the bodies
of their deceased husbands, such practice must necessarily be regarded
as a criminal offence uuder the general laws and regulations of Govern-
ment.

2. “ The magistrates and police-officers, in every district where the
practice above-mentioned has been known to exist, shall be careful to
make the present prohibition as publicly known as possible ; and if any
person, after being advised of it, shall appear to have been concerned in
burying a woman alive in opposition thereto, he shall be apprehended
and brought to trial for the offence before the Court of Circuit.

3. “ The magistrates and police-officers are farther directed to use all
practicable means for preventing any such illegal act : and an attempt to
commit the same, after the promulgation of these rules, though not car-
ried completely into effect, will, on conviction, be punishable by the city
magistrate, or by the Court of Circuit, according to the degree of crimi-
nality and circumstance of the case.”f

Burying alive appears still to be permitted ! The magis-
trate of Burdwan, in March, 1820, is commended for not
using his authority to save the widow of a jogee.J The
Somachar Durpun, a newspaper in Bengalee, contains
the following account: — “ A certain jogee, or weaver, in-
habitant of Somrah, died; his wife, according to the custom

* Far. Papers, vol. v. p. 18, 19, 28. For an interesting account of the
rescue of a Suttee at Juggernaut, see the Gen. Baptist Missionary Re-
port for 1826.

f Par. Papers, vol. i. p. HI. Mis. Reg. Dec. 1824.

t Par. Papers, vol. ii. p. 27.

India's Cries to

ol her own caste, went down to the grave with her de-
ceased husband. Her friends and relatives instantly co-
vered the victim and the corpse with earth, and in this
inhuman manner made an end of her existence.” (Asi.
Journ. Feb. 1827.)

“ Human sacrifices, as of children, (says the late Bishop
Heber, when at Ghazeepore, Aug. 1824), are never heard
of now in these provinces, but it still sometimes happens
that a leper is burnt or buried alive ; and as these murders
are somewhat blended with religious feeling, a leper being
supposed to be accursed of the gods, the Sudder Dewan-
nee, acting on the same principle, discourages, as I am
told, all interference with the practice. The best way
to abolish it would be to establish Lazar houses, where
these poor wretches should be maintained, and, if possible,
cured ; or at all events kept separate from the rest of the
people, a policy * by which more than any thing else this
hideous disease has been extirpated in Europe.”* Why
is Britain so timid to prevent the ravages of this murderous
superstition ?

Before the late Marquis of Hastings left India, in Jan.
1823, the following “ Supplicatory Lines ” were addressed
to him in a Calcutta Paper. They are expressive of the
public opinion in India upon the subject of Suttees: —

“ Ere thy benignant power retires

From India, bless’d beneath thy care,

O quench those foul unhallow’d fires,

Which hell’s own flame has kindled here,

The stain of earth and upper air!

Then o’er the sea,

The orphan’s blessing and the widow’s prayer
Shall follow thee.

O ne’er to man has pitying Heaven
A power so blest, so glorious given,

Say })ut a single word and save

Ten thousand mothers from a flaming grave,

And tens of thousands from the source of woe,

; _ That ever must to orphan’d children flow !

Save from the flame the infant’s place of rest,

The couch by nature given — a mother’s breast ;

O bid the mother live— the babe caress her,

And sweeter still its hoping accents bless her.

India with tearful eye and bended knee,

Hastings, her lord and judge, presents her plaint to thee.’

Jour. vol. i. p- 269.

British Humanity.

O Britain, “ plead for the widow !”— Let petitions pour
into Parliament from every quarter, which, like the streams
of the east, may quench these dreadful fires. Let the
rulers of India, who hold its destinies in their hands, hear
the appeal of a writer in that country Let us treely
look at the practicability of its abolition, and uumber both
its friends and its foes. We may calculate on the support
of all the humane, the wise, and the good throughout
India. We may depend on the great majority of the
people who have prevented every village in India from
being lighted up monthly with these infernal fires. Those
who have used all their influence to liberate their country
from the stigma of this guilt, by preventing their mothers
and sisters from ascending the funeral pile, will undoubt-
edly support us in discountenancing the practice. We
shall enlist on our side all those tender feelings which,
though now dormant, will then be roused into new vigour,
but above all, wre shall surround ourselves with the protec-
tion of that Almighty Power, whose command is, * Thou
shalt do no murder who defends the weak and succours
the injured; who, when the cries of oppressed India had
pierced his throne, selected us of all other nations to break
its chains and restore it to happiuess.”*

CHAP. VII.

A collection of European and Native testimony to the
position that the Suttee is not absolutely enjoined by
the Hindoo shastras, and hence should be suppressed —
methods proposed for its abolition — objections an-
swered— concluding appeal.

Sir W. Jones, in his translation of the Institutes of
Menu, the great Indian legislator, thus describes the work :
— “ This system of duties, religious and civil, and of law in
all its branches, the Hindoos firmly believe to have been
promulgated in the beginning of time by Menu, son or
grandson of Brahma, or in plain language the first of
created beings, and not the oldest only, but the holiest

* Par. Papers, vol. iv. p. 26.

India's Cries to

oi legislators.” His high character is described in the
following terms: — “ Menu sat reclined with his attention
fixed on one object, the Supreme God; when the divine
sages approached him, and after mutual salutations, in dne
form, delivered the following address; — ‘ Deign sovereign
ruler to apprize us of the sacred laws in their order, as
they must be followed by all the classes, and by each of
them, in their several degrees, together with the duties of
every mixed class; for thou, lord, and thou only among
mortals, knowest the true sense, the first principle, and the
prescribed ceremonies of this universal, supernatural Veda,
unlimited in extent, and unequalled in authority.’ ” After
a careful perusal of this work, not the slightest reference
to the custom of the Suttee has been found. It contains
various laws relative to females ; a few extracts, in addition
to what has been already quoted, may be interesting : —
“ In his passage to the next world, neither his father, nor
his mother, nor his wife, nor his son, nor his kinsmen, will
remain in his company; his virtue alone will adhere to
him. When he leaves his corse, like a log or a lump of
clay on the ground, his kindred retire with averted faces:
but his virtue accompanies his soul. Equal care must be
taken of barren women, of women without sons, of women
without kindred, of widows true to their lords, &c. A
widow, who, from a wish to bear children, slights her
deceased husband, by marrying again, brings disgrace on
herself here below, and shall be excluded from the seat of
her lord. Like those abstemious men (unmarried I3rah-
muns) a virtuous wife ascends to heaven, though she have
no child, if after the decease of her lord she devote herself
to pious austerity.”* The duty of Hindoo widows is
evidently a life of austere devotion till death, and the
custom of Suttee is unknown in the institutes of this great
legislator.

The following extracts from the Parliamentary Papers,
stating that the Suttee is not positively enjoined by the
Hindoo shastras, and may therefore be suppressed, accord-
ing to the opinion of many Europeans high in office in
India, appear very important : —

“ We really think (say the judge and registrar of Ally-
pore, Ap. 1818) there is as little justification for a woman
to burn herself with the remains of her deceased husband,

* Sir W. Jones’ Works, vol. vii. p. 240. 334. 271.

British Humanity.

as for a rajkoomor to destroy his daughters at their birth ;
burying alive for the leprosy where the party is desirous to
die ; human sacrifices at Saugur ; putting sorcerers to
death, or killing a human creature by any other means,
without justification or excuse: all of which are made
capital offences by the regulations. The killing in all
these instances has quite as much in its favour (on the
score of prejudice and superstition) as the practice of
Suttee : but we do not find the punishment of death,
denounced against these crimes, has at all been considered
by the people as an infringement of that complete tolera-
tion, in matters of religion, which it has been a funda-
mental principle of the British Government to allow. And
there can be no doubt that the practice of Suttee might be
as easily prevented throughout the British territories at
any of the murderous practices above referred to."*

“ The suicide in these cases is not indeed a religious
act, nor has it the sanction of Menu and other ancient
legislators revered by the Hindoos. On the contrary,
Menu declares that a virtuous wife ascends to heaven,
though she have no child, if after the decease of her lord
she devote herself to pious austerity. f The texts of Yama
and Catvavana, quoted in the 'Vivada Bhangarnana
(digest of Hindoo law), “ on the duties of widows choosing
to survive their husbands,” are also to the same effect and
Vrihaspate adds,& “ whether she ascends the pile, or sur-
vive for the beneht of her husband, she is a faithful wife.”
Some authors have condemned the suicide of widows alto-
gether, as coming within a general prohibition against the
wilful abridgement of human life ; and proceeding from a
desire of future sensual enjoyment, in preference to the
more pure and perfect state of beatitude promised for a life
of virtue and pietv.” || (Govt. Regulations relative to
Suttees).

“ I submit,” says W. Ewer, Esq., Sup. of Police, Calcut-
ta, Jan. 1819, “ that it has little or no connexion with their
religion, lhe practice is strongly recommended by the
shastras, but nothing more, and Menu (with other authori-
ties of great respectability) prescribes the duties of a widow.

* Par. Papers, vol. i. p. 99.
f Text, 141, “ Digest of Hindoo Law,” book iv.
t 144, 145, “ Digest of Hindoo Law ”

II P- 126.

ch. 3, sec. 2.
§ Text, 130.

India’s Cries to

without hinting that burning herself is one of the most im-
portant. In permitting, or indeed authorizing Suttees, we
are by no means showing a proper forbearance to the re-
ligious customs, or long established prejudices of the Hin-
doos ; an act no where enjoined by any of the shastras ; on
the contrary a crime which their own laws would punish
with death ; and only tolerated by our Government because
we overlook, the impudent imposition which has transformed
a recommendation to the widow to accompany her husband,
into an order, which the relations must carry into effect if
she should evince symptoms of disobedience. I cannot at-
tempt to account for the great prevalence of Suttees in
some districts and the rarity of them in others ; but it is a
proof that it is a custom seldom thought of in the greater
proportion of our dominions.”*

“ I feel emboldened, in the cause of humanity, to state,
that the practice (of Suttee) is neither prescribed by the
shastra, nor encouraged by persons of education or in-
fluence. I can spfcak, from positive authority, that his
Highness the Rajah of Tanjore has ever discouraged it;
and I feel assured that, with the exception of a few Brah-
muns, who derive a nefarious reward for presiding at this
infernal rite, the prohibition of the practice would give uni-
versal satisfaction. ”f (C. M. Lushington, Esq., Mag. at
Combaconum, Sept, 1813.)

C. Smith, Esq., second Judge in Calcutta, thus expresses
his convictions of the necessity of suppressing this custom: —
“ My opinion is that the toleration ofthd practice of Suttee
is a reproach to our Government, and that the entire and
immediate abolition of it would be attended with no sort of
danger. I would suggest a short regulation on the subject,
somewhat in the style of the regulation against the sacrifice of
children at Saugur:— Whereas the practice of Suttee is shock-
ing to humanity and contrary to nature ; and whereas the Bri-
tish Government, after the most careful inquiry, and the most
mature consideration, feels it impossible to be satisfied that
this commission of self-murder can ever be in truth the
voluntary and unbiassed act of the female who is sacrificed ;
and whereas to interfere with a vigorous baud for the pro-
tection of the weak against the strong, of the simple against
the artful classes of its subjects, is one of the most impe-

* Par. Papers, vol. i. p. 228. f p.J270. 258. — Account of

York Meeting, p. 26.

British Humanity.

rious and paramount duties of every civilized state ; a duty
from which it cannot shrink without a manifest diminution
of its dignity, and an essential degradation of its character
among nations, &C; &c.”* (May, 1821.)

“The ordinances of Menu,” says S. Newuham, Esq.,
Cuddapah, April, 1820, “which are one of the principal
law authorities in this part of India, do not encourage the
sacrifice in the same manner as others quoted in the Vivade
Changamana, translated by Mr. Colebrook. ‘ Let him not
wish for death ! Let him not wish for life ! Let him ex-
pect his appointed time, as a hired servant expects his
wages,’ are doctrines more agreeable to the Institutes of
the oldest Hindoo legislator, who mentions doctrines very
averse from self-immolation of widows ; such as the raising
up a son to the deceased by the widow. Here the marriage
of widows is now deemed illegal, but not so in some of the
most southern parts of the Peninsula. The Hindoo shastra
lays down rules for securing proper provision for the
widow, and confidence ou the uninterrupted validity of such
claims has probably proved, as a solace to their afflictions,
one of the most efficacious considerations to the prevention
of the practice ; while the persuasion which the priesthood
use to widows, to induce them to devote their bodies to this
sacrifice, have the greatest influence on those, who, being
without future protection and maintenance, regard a
future sojourn in this world with despair." +

The Hon. Court of Directors, in a letter addressed to
the Governor General in Council, at Fort William, June,
1823, thus express their views of the obligatory nature of
Suttee, and the means of its abolition : — “ Connected with
the opinions expressed by many intelligent men, that the
practice of Suttee is not a tenet of religion to which the
people are enthusiastically attached, but rather an abuse,
fostered by interested priests and relations, these instances
of partial success lead us to regard the notiou of prohibi-
tion, modified according to circumstances, of this barbarous
custom, with rather less apprehension than it has generally
produced. Assuredly the most acceptable form of success
would be that which would be brought about by such an
increase of intelligence among the people as should show
them the wickedness and absurdity of the practice ; next to
this, we should rejoice to see the abolition effected by the

* Par. Papers, vol.ii. p. 03. f p. 93. See p. 103, 104.

G 2

India's Cries to

influence and the co-operation of the higher order of na-
tives.”* It is gratifying to see this interesting subject dis-
cussed by different classes of society, and there can be no
doubt that the abolition of the Suttee would be hailed in
India as an act expected from the British Government, and
reflecting lustre upon its administration.

“ Whatever opinion may be entertained,’’ says J. H.
Harington, Esq., in a paper addressed to the Right Hon.
the President of the Board of Control, in May, 1822, “on
the policy which has hitherto induced the British Govern-
ment to tolerate the immolation of Hindoo widows, as con-
sidered to be in some degree a religious observance, al-
though it is not a prescribed duly, as may be seen in Mr.
II . Colebrook’s Translation of Original Texts on the sub-
ject (Vol. iv. of the Transactions of the Asiatic Society),
there can be no sufficient or legitimate reason for permitting
a practice so repugnant to every feeling and principle of
humanity, in opposition to the only laws which can be
pleaded in justification of it''' f

“ It is worthy of remark,” says the Asiatic Journal,
“ that the practice seems to prevail most in particular dis-
tricts. In so considerable a degree is it of a local character,
that there is just ground for regarding it as a rite not
considered by the Hindoos in general as enforced by any
positive obligatory rule (which is not the fact), but owing its
prevalence to local prejudices, to the effect of example, and
perhaps to the disingenuous efforts of interested individuals.
Were such the fact, the danger of resolute interference
would be materially lessened.” Asiat. Jour., Dec., 1825.

R. Jackson, Esq., in the debate on the subject of the
Suttees, at the General Court of Proprietors, March, 1827,
said, “ He relied upon the opinion of near sixty of their
•most eminent servants, such as residents, judges, and ma-
gistrates, that it might easily be subdued by a mixture of
firm and conciliatory measures, who founded their opinions
upon at least as many instances in which such conduct had
been successful. Should it now fail, he would not hesitate
at coercion — they must obey God rather than man !” Asiatic
Journal, May, 1827, p. 732.

“ The Suttee,” says Charles Marsh, Esq., in the House
of Commons, in 1813, “ is enjoined by no positive precept

* Par. Papers, vol. iii. p. 45. -f Vol. iv. p. 20. See p. 155, 156.

Also p. 181, 182.

British Humanity.

of the Hindoo religion. It is a species of overstrained in-
terpretation of its duties : and the offspring of that fanaticism
■which will inevitably grow up, and has more or less grown
up, under every system of religion.”* Ought not such
fanaticism to be corrected ?

The late C. Grant, Esq., in his “ Observations on the
manners of the natives of British India,” adverts to this
custom, and intimates that to say we should continue to
allow of these great disorders in “ all time to come would
be too daring a conclusion.” “ It may indeed appear sur-
prising that in the long period during which we have held
these territories, we have made no serious attempt to recal
the Hindoos to the dictates of truth and morality. This is
a mortifying truth how little it has been considered that the
ends of Government and the good of Society have an inse-
parable connexion with right principles. We have been
satisfied with the apparent submissiveness of these people,
and have attended chiefly to the maintenance of our au-
thority over the country, and the augmentation of our com-
merce and revenue ; but have never, with a view to the
promotion of their happiness, looked thoroughly into their
internal state. ”f

The philanthropic and eloquent Wilberforce thus pleaded
the cause of benighted India, in the British Senate, in 1813 :
— “ Oh, Sir, if we lived nearer these unfortunate people,
their distressed situation would exact from us more prompt
relief. It was formerly my task to plead the cause of a
people whose woes affected every heart, who were finally
rescued from the situation in which they groaned bv the
abolition of the Slave Trade. That cause was doubtless the
cause of suffering humanity ; but I declare that, even if we
exclude the consideration of religion, humanity appears to
me to he still more concerned in the cause lam note plead-
ing, than in that of which I was formerly the advocate .”

The Rev. T. Scott of Aston Sandford, in his valuable
Commentary, has the following remarks on Numbers xxxv.
33: — “ So ye shall not pollute the land wherein ye are;
tor blood it defileth the land : and the land cannot be
cleansed of the blood tbat is shed therein but by the blood
of him that shed it.” “ The connivance of our Government
in the burning of widows, and in human sacrifices, and in
other species of murder committed in our East Indian do-

Dr. Johns s Pamphlet respecting the Sutlee, p. 96. -f- Par. Papers

vol. v. p. 33. Townley’s Answer to the Abbey Dubois, p. 109. *

8 G

India's Cries to

minions, under the pretext of an idolatrous religion, is
wholly unjustifiable, and burdens our land, and all connected
with those distant regions , with the guilt of blood not ex-
piated by that of those who shed it." — The blood of Suttees
cries to Britain. O may she soon “ make inquisition for
blood,” that “ the blood of the souls of the poor innocents”
may not be “ found upon her skirts!”

The Rev. H. Shepherd, late senior chaplain in Calcutta,
in a pamphlet “ On the Inefficiency of the Ecclesiastical
Establishment of India,” justly remarks, — “ These dread-
ful sacrifices (Suttees) form no essential part of the Hindoo
system of religion ; and that these burnings alive, amidst
the horrid din of discordant instruments and the unhallowed

shouts of enthusiastic thousands, proceed from the force of
education, or perhaps from an organised system ot an into-
lerant priesthood. If it were a system of religion, as shed-
ding of human blood, it would have no claim to toleration
from any Government; but, as a system of priestcraft, it
may more consistently be considered as a system of murder,
and as such it ought, even by the strong arm of power, to
be suppressed.” — p. GG, G7.

The editor of the Missionary Register (Feb. 1828), re-
ferring to the Suttee and the pilgrim tax in India, very
justly observes,— “ There are two topics of a very distress-
ing nature, because they are putting to hazard the fidelity
of this country in the discharge of that high trust which has
been committed to it in its delegated stewardship in India.”
On the suppression of the Suttee, it is said, “ opinions are
circulated, in the face of the overwhelming weight of autho-
rities to the contrary, that it would not be safe (to abolish
it), and that, therefore, it. is not the duty of Government to
put an end to the practice. We are painfully convinced, in
reading the declarations and arguments of almost all those
who make these assertions, whether persons in office in In-
dia or such as attempt to influence the public opinion at
home, that they understand and feel neither the real nature
nor the exclusive obligation of Christianity It will be
nothing short of odious hypocrisy in the sight of Almighty
God to refrain, under the notion of danger, to carry into
effect a solemn resolution which has in view the advance-
ment of his glorv and of the acknowledged good of the
natives placed under our charge, when no such apprehen-
sion of danger prevents the attainment, even by force, of any
object deemed important to political welfare.”— p.

British Humanity.

It appears very important to ascertain the opinion of the
Hindoos themselves upon the obligation of the rite of Sut-
tee. In the Bewasta, received from Mutoonjoy, pundit of
the Supreme Court, in 1817, respecting the burning of
Hindoo widows and other sacrifices among the Hindoos,
Menu is not mentioned among the various authorities quoted ;
and it is acknowledged “ on the subject of anoogamuu
(Suttee) the shastras exhibit a great variety of opinions; but
no difference prevails with regard to the propriety of leading
a life of austerity.”*

“ The judge of the Southern Concau, V. Hale, Esq., in
Oct. 1811), says, — ‘ In the neighbouring state of Sawunt
Warree these restrictions (adopted by the Peishwa) were
carried at one time to much greater length than mere per-
suasion, since we find during the reign of Kem Sawunt u
positive prohibition against the practice, which existed
for ten or twelve years, and that too without creating any
disturbance or any outward marks of discontent, afford-
ing (if the tradition be not greatly exaggerated), a most
favourable instance of what might be done, and to what the
people would submit without considering their religious pre-
judices too much shocked.”-|-

“ I can speak from positive authority,” says C. 31. Lusli-
ington, Esq., acting magistrate of Combaconum, in 1813,
“ that his highness the Rajah of Tanjore has ever dis-
couraged it.” Mr. Lushington alludes to Serlagee, the
present rajah, who had succeeded his uncle Ameer Sing,
and we understand that the late Rajah Tuljajee, of whom
the present Rajah is the adopted sou, discouraged the
practice ; and, as a proof of his disapprobation of it, a verv
few- hours before his death, gave positive orders to his wives
not to burn on his funeral pile, and to his principal officer
not to permit them, and the orders were obeyed without
opposition and apparently without exciting any dissatisfac-
tion. ”+

W. Chaplin, Esq., Commissioner in the Deccan, in 1825,
observes, — “ The Brahmans appear to be far from satis-
fied with the mode of our interposition, and some have sug-
gested to me, that in preference to continuing it, the com-
munity would be infinitely better jjleased were Government
absolutely to prohibit women altogether from becoming
Suttee Upon which F. Warden, Esq., member of coun-

India’s Cries to

cil, Bombay, justly observes, — “ The remark contained in
the Commissioner’s letter affords an opening for considering
the expediency of exercising a more decided interference
by absolutely prohibiting the practice of Suttee : I have
already recorded an opinion that all the sanguinary cus-
toms of the Hindoos might be prohibited, without affecting
either the security or popularity of our supremacy. Many
of the most intelligent Brahmuns view the custom with ab-
horrence; from the Mahrattas, I conclude, we need appre-
hend no opposition, nor from the Mahomedans ; and we
may safely calculate on the forbearance of a majority of
those who possess influence over the minds of the Brah-
munee females.”*

The late Rev. W. Ward, in a letter to the Earl of Cla-
rendon, relates the following remarkable facts : — “ In 1817
I was riding near Serampore, where there had been a
Suttee: after making inquiries respecting the family and
rank of the widow, I addressed a few individuals on the
crime in which they had been assisting. One of these men
answered, — Sir, whatever the act now committed may be,
we have nothing to fear. You (the English Government)
must see to that ; for the police magistrate has been here
and given the order, and according to that order the woman
has been burnt.” +

The judge of Chittor, in 1823, declares — “ The best in-
formed and most respectable part of the natives would
themselves have often prevented this ceremony, if they had
had the power.”!

In Malabar a summary of the laws of the shastra was
drawn up by the natives, from which they actually conclude
against the practice in the following terms : — “ From these
texts it is clear that the rules relative to the observance of
Anuganianum (Suttee) does not extend to the Keroola,
and cannot be admitted to be performed there, even if a
person is willing to do so.”§

Bruja Mohun, in his Strictures on the present system of
Hindoo Polytheism, written in the Bengalee language and
printed in Calcutta, 1818, reprobates the practice of Suttee.
“ Promising heaven to your elder or younger sister— to
your mother or grandmother — or daughter or friend you
bind them down with ropes and bamboos, and burn them on

* Par. Papers, vol. v. p. 149.

+ Poynder's Speech on Hurrur Sacrifices iu India, p. 65. Sec 114
{ p. 216. § p. 217.

British Humanity. 89

the funeral pile. When we witness the perpetration of
these murders, does not nature itself move us to forbid
them t Some of you consider the drinking of wine, and
the extinction of life, and the shedding of blood, as condu-
cive to salvation — we do not. To burn defenceless women,
to murder an aged father and mother, by immersing them
in water, you esteem holy — we esteem these deeds unholy. *

In 1819 a petition was presented to the late Marquis of
Hastings, from the Hindoo inhabitants ot Calcutta, praying
for the abolition of Suttees. An extract only is given : —
“ Your petitioners beg leave to submit, to the benevolent
attention of your Lordship’s Government, that in the opinion
of many of the most learned Brahmuns, founded upon the
shastras, all kinds of voluntary death are prohibited; that
Menu, whose authority is admitted to be equal to that of
the Vedas, positively enjoins widows to lead a life of virtue
and abstinence from sensual gratifications; that the Vedaut
which contains the essence of the Vedas, as well as the
Geeta, forbids all acts done with the view of future tempo-
rary reward; and that amongst the inferior authorities,
while some, as the Smritee shastras, actually prohibit all
violent death : others, Mitakshura, declare the leading of a
virtuous life preferable to dying on the pile of the husband ;
and a few only insist on the superior merit of concrematiou.”'t

“ When the meeting was held by the Hindoo gentlemen
of Calcutta to vote an address of thanks to Lord Hastings
on his leaving Bengal, in 1823, Rhadacant Deb proposed,
as an amendment, that Lord Hastings should be particularly
thanked for ‘ the protection aud encouragement which he
had afforded to the ancient and orthodox practice of widows
burning themselves with their husbands' bodies:’ a proposal
which was seconded by Hurree Mohun Thakoor, another
wealthy baboo. It was lost, however ; the cry of the meet-
ing, though all Hindoos, being decidedly against it. —
(Heber’s Journ. vol. i. p. 72.)

Ram Mohun Roy, in his pamphlet entitled “ A Confer-
ence between an advocate and an opponent of the practice
of burning widows,” states the sentiments of the humane
and enlightened among the Hindoos on this subject: —
The Veda declares, — ‘ By living in the practice of regular
and occasional duties the mind may be purified. By hear-

* Friend of India, Dec. 1818.

f Poynder’s Speech, p. 220. See p. 222—224. __

India's Cries lo

ing and reflecting and constantly meditating on the Su-
preme Being, absorption in Brumhu may be attained.
Therefore, from a desire during life of future fruition, life
ought not to be destroyed!’ Menu, YagnyuvuJkyu, and
others, have, in their respective codes of law, prescribed to
widows the duties of ascetics only. The ancient saints and
holy teachers and their commentators and yourselves (ad-
vocates of the Suttee), as well as we and all others, agree
that Menu is better acquainted than any other lawgivers
with the spirit of the Vedas. He has directed widows to
spend their lives as ascetics.” It is thus closed: — “ It is
to me a source of great satisfaction that you (the advocates)
are now ready to take this matter into your serious consi-
deration. By forsaking prejudice, and reflecting on the
shastra, what is really conformable to its precepts may be
perceived, and the evil and disgrace brought on this com-
munity, by the crime of female murder, will cease."

“ I have heard,” says the Rev. H. Townley, in his
“ Answer to the Abbe Dubois,” of the reply being repeat-
edly given to the expostulations of Europeans: — “ If there
is any blame in our proceedings, it belongs to yourselves ;
for ice are acting under British sanction." He adds,
“ The native who instructed me in the Bengalee language
(who was a Brahmun of more than ordinary intelligence),
frequently expressed his surprise to me that Government
did not issue an order that no more Suttees should be per-
mitted ; intimating his conviction that no commotion what-
ever would ensue.”*

The Rev. E. Carey, late missionary in Calcutta, at a
public meeting at Manchester, in Aug. 1828, observed, —
“ As the subject of Suttees had been mentioned, he would
state his conviction that all the real obstacles to the prac-
tice of burning widows existed at home. He did not
mean to say that obstacles were to be found in the wishes
of any party, but in their misconception of the case. He
had conversed with a Brahmun and pundit on the subject,
who said. ‘ If the practice is so heinous, why not suppress
it T They fear (Mr. C. observed) to hurt their religious
scruples. “ What! (replied the Brahmun). We have com-
pulsory taxes on the brahminical lands, and will it go
nearer to our consciences to save our daughters from the
flames 1”

* Townley ’s Answer to the Abbe Dubois, p. 180. 190.

British Humanity.

ill

Wheu Dr. Johns was in India (in 1812), the principal
Brahmuns at the jVlissiou Press, Seranipore, were asked,
whether the interference of the Government to suppress so
horrid a custom would be objected to by the natives.
Thev promptly apswered “ that it would not, and encou-
raged the idea of suph an interference.”* “It ought to be
considered, that some of the most respectable puudits do
not approve the practice, and would be happy it it were
abolished: while many others reproach us for permitting
it to exist- +

Why is Britain afraid to do justice upon those who shed
innocent blood ! — W here are the bowels oi our mercy !
— Where our fears of the retributive justice of heaven ?—
How long shall this scourge continue to desolate India,
and dishonour Britain ? We may answer in the memorable
language of a Brahmuu, ‘ till the British Government
shall think proper to abolish it-’ |

While some of the authorities in India hesitate relative
to the propriety of suppressing Suttees, it must be interest-
ing to know the methods proposed for the abolition of this
horrid rile.

In 1805 the Court of Nizamut Adawlut, Calcutta, ex-
pressed themselves as follows: — “ After information has
been obtained of the extent to which the practice prevails,
and of the districts in which it has fallen into disuse, or in
which it is discountenanced by the most respectable classes,
it may be immediatelg abolished in particular districts,
and be checked and ultimately prohibited in the other
parts of these provinces.” But “ since this time the in-
human practice, instead of its abolition being effected or
any prohibition of it issued, appears to have gradually
increased !”§

The late J. H. Harington, Esq., member of council, Cal-
cutta, in a very important minute on the Suttee, June,
1823, states, — “ W ith respect to the impracticability of
putting a stop to the immolation of Hindoo widows by a
iegal prohibition and penal enactments, if the assistance
of Brahmuns and others be requisite to enable the widow
to devote herself in the prescribed mode, it would surely
be possible to prevent such aid being given by a public

* See Dr. Johns's pamphlet, p. 92. — Account of York Meeting,
p. 23, 24.

t Asiatic Observer, No. viii. Oct. 1824, p. 371.’

j Grimshaw’s Appeal, p. 24. § Par. Papers, vol. v. 1827, p. 6.

India’s Cries to

interdiction, with a declaration that any person hereafter
promoting a female sacrifice shall be liable to a criminal
prosecution, as principals or accomplices, for homicide ; and
that, on conviction, it will not be held any justification that
the person was desired by the deceased to cause, aid, or in
any manner to promote her death ; or that the deceased
became a Suttee by a voluntary act of self-devotion. This,
in fact, is already in force (Sec. 3, regula. viii. 1799),
although the intention of the regulation has not been con-
sidered applicable to Suttees. It would I conceive be
sufficient to issue a proclamation through the country, de-
claring the section applicable to all persons convicted as
principals or accomplices in wilful homicide, in the instance
of a woman sacrificed by sahamaran or anoomaran.* It
is probable that a proclamation to this effect would not at
once prove completely effectual ; secret immolations would
still take place occasionally, and in some instances the
widow, under a paroxysm of grief and the delusion of
superstition, might be expected to devote herself on her
husband’s pile, or otherwise even without brahminical
assistance ; but such cases would be rare ; and, after a few
examples of wilful deviation from the rule, I have no
doubt the practice would be soon abandoned , as unsanc-
tioned by Government, and subjecting the abettors to
punishment in our criminal courts." f It is deeply to be
regretted that this judicious plan has not been adopted.
The author has heard of a magistrate at Ganjam preventing
a Suttee by prohibiting the sale of the materials requisite
for the dreadful sacrifice.

The magistrate at Gazeepore, W. L. Melville, Esq.,
addressed a letter to the judges of the provincial court
circuit, Benares, in J uly, 1823, in which he says, — “ I wish to
obtain the sanction of' the superior authorities to a plan for
checking the practice of Suttee. It appears to me de-
sirable to attempt to carry this object, in the first instance,
in particular districts, and not simultaneously throughout
the country. | I do not think any new regulations upon

* Burning with or without the body of her husband.

+ Vol. iv. 1825, p. 10.

j In a discussion respecting Suttees in the House of Commons, June
6, 1825, C. W. Wynne, Esq., M. P., said, « he would give his consent to
its being wholly prohibited in those districts where it had already fa lien
into disuse ; but he thought that going any farther would not be attended
with the effect the friends of humanity anticipated.”

British Humanity.

the subject are requisite. Under the Mahometan law I
conceive any person aiding or abetting another in commit-
ting suicide would be punishable : all I wish for is permis-
sion to carry into execution laws which have been dor-
mant. I would begin by endeavouring to induce the
principal people in the district to unite among themselves
to abandon and discourage the practice; should they
consent to this, little further difficulty would, I hope, be
experienced ; should I be mistaken, and meet with decided
opposition, I doubt whether it would be expedient to
proceed farther at present; from what I have heard I am
inclined to think the people would be very well pleased to
have so good a reason as an order of Government would
afford for entirely giving up the performance of the rite.”
On this communication it is remarked: — “ The court have
no observations, in addition to what has been already
advanced, to offer on the present occasion.”* Fort Wil-
liam, July 25, 1823.

It is to be deeply regretted that these judicious measures
have not been tried.

Captain II. Pottinger, collector of Ahmednauger, speak-
ing of a Suttee that occurred in that city in Aug. 1818,
says, — “I tacitly consented to the sacrifice, but at the
same time positively refused any assistance towards defray-
ing the expenses for the requisite clothes for the woman
or for the wood to form the pyre , and likewise declined
to sanction the proceeding by my presence or that of any
person on my part. 1 have little doubt of the success of
my interposition, in the majority of cases that may occur,
when I have it in my power to assure the woman of the
means of subsistence." f A former volume of the papers
(vol. iii. p. 47) remarks : — “ An encouragement seems at
one time to have been held out to Suttees, by granting to
the family of the victim a portion of free land, similar to
the provisions of the descendants of sepoys killed on service.
'1 he instances are far from numerous.” Chandgurgh,
Bombay Presidency, July, 1821. It is to be hoped that
such instances of the encouragement of this custom are not
numerous !

In the Par. Papers, vol. i, p. 2G4— 268, relative to the
Bombay Presidency, reference is made to making provision
for the widow who was prevailed upon to decline innno-

* Par. Papers, vol. iv. p. 84, 8.5. + Vol. v. p. 20. Vol. i. p. 244.

!)4

India’s Cries tv

lating herself. But this plan, like every other, short of
entire prohibition, is defective, as it may have (to use the
language of W. Chaplin, Escp, Commissioner of the Dec-
can) “ the injurious effect of leading persons to feign a
resolution to burn themselves in the hope of being paid for
desisting.”

J. H. Hariugton, Escj., suggested that magistrates should
be authorized “ to hold out some public encouragement, as
an honorary dress, title, or other rewards, to any landholder
or other person of local influence, who should distinguish
himself by active and successful endeavours to discourage
and suppress the sacrifice of Hindoo widows.” The chief
secretary to Government replied under date, Ap. 14,
182o : — “ His lordship in council will be happy to notice
by a suitable mark of his approbation any Zemindar, or
other native of rank or respectability, who may have caused
or may cause the discontinuance of the practice where it
was before prevalent among his own relations and con-
nexions, and may have successfully exerted himself in
procuring the general relinquishment of it in his own
estate, or to any considerable extent within the sphere
of his influence.” *

The nature of the system of discountenancing Suttees
pursued on the Madras side of India is as follows: —
“ Where (says the writer of the following article in a Cal-
cutta paper) the immolation of w idows, thoiiyk once fre-
quent, is note seldom known. Before any woman can
destroy herself by burning, permission most be obtained of
the magistrate. On the request being preferred the appli-
cant is directed to wait a little for an answer; the magis-
trate in the mean time sends for his cutwal and instructs
him to proclaim that a certain woman intends burning her-
self, but should any Banian or Bukall be discovered selling
any article required for the purpose to the said woman, or
any cooly offering his assistance by carrying oil, wood, &c.,
to the spot appointed, the former shall be turned out of the
bazar, and the latter otherwise punished. It is also pro-
claimed that, should any crowd collect, the police peons
are to disperse it, and to confine to the Cutwal’s Choultry
all persons resisting the police authority ; should any Brah-
man belonging to anv public offices be seen in the crowd,
or any of his relations be found aiding the ceremony, such

* Par. Papers, vol. i. p.51.

British Humanity .

iVo

servant shall be discharged from his situation. The
whole of this being proclaimed, the applicant is desired to
take leave. As may he expected, it has been observed,
that with these restrictions no burning has taken place ! —
Prevent a crowd from collecting to uitness the immolation,
and rest assured no such ceremony proceeds ! Mark the
disappointment of the Brahman when he discovers that a
crowd cannot be collected ; mortified, he abandons the
victim of his persuasion to shift for herself. His zeal is
exerted in proportion to his expected popularity, or to the
worldly advantage lie is to derive. So it is with the poor
deluded widows; harassed into assent to they know not
what, ninety-nine out of a hundred of them secretly rejoice
that their attempt at self-destruction has been, by the
above means, frustrated. As the remedy can hardly be
said to be attended with coercion, it appears no difficult
undertaking to introduce the practice of it in Bengal,
and hereby render an essential service to the Hindoo com-
munity.” (11. S. Moligaipore, March, 1823.)

The Rev. H. Shepherd, late of Calcutta, in his pamphlet

On the inefficiency of the Ecclesiastical Establishment of
India, suggests the following steps to suppress Suttees: —
that “ An edict be published, declarator}’ that Suttees
shall continue to be allowed to take place under the regula-
tions now in force, but that, as the Government cannot re-
frain lrom expressing their utter abhorrence of such pro-
ceedings, they do for the future determine that no son,
brother, or cousin, of the frst or second degree, of any
female so burning, shall be permitted to hold any situation
or renew any leases under Government. Such a decree
Mould so effectually operate in deterring many from their
atrocious practices, who employ artifice to entrap the widow
into the fatal declaration which consigns her to death ; that
thousands in after-times will live to bless the Government
who have had the power and the will to deliver them from
the despotic dominion of a sanguinary priesthood.”* This
measure would doubtless save many widows, but would not
annihilate the cruel custom.

“ Were second marriages,” says the editor of the ‘ Friend
of India,’ esteemed honourable, and the children born of
them permitted to inherit equally with those of a first mar-
riage ; a practice sanctioned not merely by the laws of all

Shepherd’s Inef. of Ecc. F.sta. of India, 2d edition (London), p. 67, 68.

India's Cries to

Christian countries, but even those of Greece and Rome
notwithstanding their idolatry ; many think that this alone
would gradually extinguish the practice. ”* The importance
of such a change in the circumstances of Hindoo widows
must be self-evident.

In the debate at the India House, on the subject of Sut-
tees, March 1827, Captain Maxfield suggested “ that a
woman applying to burn herself with the body of her hus-
band should be obliged to wait three months ; and that in
all cases the application for such license should be made in
person ; this he had no doubt would, in a vast majority of
cases, be an effectual prevention, as it would afford time for
reflection.” Dr. Gilchrist said— “ He thought there was a
way by which the abolition of the practice might be effected
without danger to the Company’s interest. That way, as an
author, he had pointed out to their governor-general in
India forty years ayo. His plan was that any Hindoo
in any way connected with a Suttee, not merely instru-
mental to ' the burning, but any relation or connexion of
a woman who had burned herself, should be declaied
for ever incapable of holding any place of office, autho-
rity, or emolument, in the Company's service. It would be
a stain upon their character, as sovereigns, as legislators,
and as men, if they did not take some steps to check a
practice repugnant to the laws of nature and of civil so-
ciety. ”+ , .

In the Asiatic Journal for July, 1820, are three letters in

English, written by Bengalees, on the subject of Suttees,
extracted from a Calcutta Newspaper, which are very curious
compositions, and show the sentiments of sensible natives
on the nature of this appalling rite. We can give but a
short extract or two.— “ Her brother Roopnarain Gosaul,
who is supposed to be a wealthy man, and being so long in
the Honourable Company’s service ought to be discharged
from his place, and prosecuted in the Supreme Court for
giving countenance to such an inhuman act. No body anger
could be minded when a life is concerned ; she ought to be
prevented to burn. If Governor General gives orders to
remove the woman from her relations, at her pronouncing
that she will burn', and allow her to remain one day in a
comfortable place with English Ladies that understand

* Vol. ii. 332.

f Asi. .Tourn. May, 1827.

British Humanity.

the country's language , there is not doubt her mind shall
be ‘ 'purified , and her foolish thoughts shall be removed, and
will not be anxious to do such a bane act as to burn icith
the dead person.” (Muddunmohun Mullick, Calcutta, Jan.
27, 1827.)

“ I fully agree with the sentiments contained in Muddnn-
mohun’s letter. If the Government in Council give orders
to remove all the women on pronouncing that they will
burn, to be placed with an intelligent English person to per-
suade them to the contrary, and not allow any of the rela-
tions to converse, or make them take intoxicating drugs,
they will never die in such an inhuman manner. 1 have
lost my wife these six years, and have not married again
for fear she may burn with my body at my death. — The
Hindoo women have no sense ; they hear from their supe-
riors the cremation is an holy act, and they are fools enough
to listen to it, which only induces them to express their sen-
timents that they will burn ; and as soon as such a declara-
tion is obtained, all the unfeeling relations use all their ex-
ertions to induce the poor unfortunate widows to suffer such
a cruel death. I hope you will not refuse to have this ap-
peared in your interesting Paper, and oblige me.” (Sunchurn
Sill, Calcutta, Jan. 31, 18215.)

A writer in the Asiatic Observer, No. 8 (published in
Calcutta, Oct. 1824), very forcibly remarks upon this sub-
ject,— ‘ Let one man of influence in society take the object
into consideration, deliberately, and with a determination
to find out some plan to which he can solicit the attention
of the public, and we have as little doubt of his success as
we have of the disposition of the public to assist him. It
has been thought that it would be advisable for the in-
habitants of Calcutta to present a petition to the Supreme
Government, or through them to our own Legislators at.
home. It would certainly be an honourable thing to those
who made it, and entitle them to a place among the friends
of India to the latest age. It has been suggested that it
would be very honourable to the ladies in Calcutta, were
they all to unite in presenting a petition and soliciting the
Lady of the Governor General, to do them the honour of
putting her name first. This would display the humanity
and sympathy of the Calcutta Ladies, and have a great
practical effect, by leading many to impress on their hus-
bands the importance of rescuing a degraded part of the

India a Cries to

female sex.* If all the Knights of the present day could
be persuaded to undertake the rescuing of Bengalee widows
from the flames, they would attempt a nobler deed than
was ever achieved since the order was instituted; and,
should they be successful, would transmit to posterity a
name more honourable than any or all of their brethren.
Another plan that has been proposed, and acted upon in
part, is, that houses of agency, mercantile houses, &c.,
would set ther faces against this practice, by dismissing from
their employment any person who has been brutal enough
to burn his own mother. This would teach the natives the
abhorrence that Europeans have of the crime, and would,
in many instances, prevent it from being committed. We
are encouraged, from the spirit of the British Nation, and
the prophecies of Scripture, confidently to anticipate an
end of the miseries we now deplore. That a Parliament
which has abolished the Slave Trade will for ever permit
the burning of widows, we can never believe. Slavery did
not receive its death-blow at once ; many blows were aimed
at the monster before its head was broken ; and its carcase
is not even yet all consumed. So it may be in the case
under discussion : it may be brought forward several times
before all objections to it, real and fictitious, are answered ;
but, unless humanity and wisdom perish from the British
Senate , we are certain that sooner or later they will put
an end to this horrid practice .”

The nature and extent of human sacrifices in British In-
dia present ‘ a tale whose lightest word might harrow up
the soul.’f What objections to the abolition of these sa~
orifices (particularly to the Suttee) can be urged sufficient,
to justify a Christian Government in the permission of
such sanguinary practices ? “The importance of this inquiry,
eithe.r with reference to the sacrifice of human life, or to the

* Would not petitions to the British parliament, signed by females
from the principal cities and towns in Great Britain and Ireland, have
a similar effect? Should it be objected — this is an unprecedented
method of expressing public opinion; it may be replied, “Is not the
destruction' of so many hundred unhappy widows annually in British
India, a sufficient justification of it?” In the session of 1829 three fe-
male petitions were presented and were favourably received. Acth.

f See Address of the Society for the Abolition of Human Sacrifices in
Tndia. Evan., Bap., and Cong. Magazine, January, 1829. And alsir
Meth. Mag. and Month. Bepos.

British Humanity.

character of British rule in India, cannot be overrated.”*
The following appear to be the principal objections to the
immediate suppression of the burning of Hindoo loidou-s.

It is considered an ancient custom or religious rite, and
its abolition intolerance to the Hindoo religion. “Those
who deny,” says the Asiatic Journal, “ that it is expressly
enjoined by ancient law, admit that it is countenanced and
commended by its expositors; and custom itself, as of so
long- standing as can be. pleaded in favour of this kind of
sacrifice, is, perhaps, of superior weight as an authority,
than any positive law, where no absolute prohibition can be
shown. ”j- “ I should consider,” says the magistrate of Zil-

lah Behar, Dec. 1818, “ the prohibition by law of a cere-
mony which is encouraged by the shastra as an infringe-
ment of that system of complete toleration in matters of re-
ligion declared to be a fundamental principle of the Biitish
Government in India.”;}; That this custom is ancient can-
not be denied, but probably its antiquity has been overrated.
Menu makes no mention of Suttee, and among the numer-
ous Hindoo authors whose names are mentioned by Muton-
joy, the pundit of the Supreme court in his Bewasta respect-
ing the Suttee, this great legislator is not named.§

J. Adam, Esq., secretary to the governor-general, in
Oct. 1817, referring to the regulations respecting the Sut-
tee, observed— “ If is trusted they will have a beneficial in-
fluence, by lessening a senSe of obligation under which there
is reason to believe many are induced to make this sacrifice
of their lives, and showing that the practice is far from be-
ing inculcated as such by the most approved authorities of
the Hindoo law." |j

“ I look upon this inhuman custom,” says C. M. Lush-
ington, Esq., magistrate of Trichinopoly, “ as one tolerated
to the disgrace of the British Government; it is ever abo-
minated by the better sort of natives themselves, and no
where is it enjoined by Hindoo law. The authorities
against self-immolation are Menu, Bhooraspattee, and seve-
ral others. The weight of authority is in favour of a rigid
practice of austerities, because it is that prescribed by Menu,
revered by the Hindoos as the first and greatest law of au-
thority. Custom can only be legally upheld when it does

* Par. Papers, vol. v. p. 31 . -j- Oct. 1827.

J Par. Papers, vol. i. p.240. § p. 119.

|| Digest of Hindoo Law; Text, Par. Papers, vol. i. p. 147,

H 2

100

India's Cries lo

not militate against law ; ‘ consuetudn pro lege servator,’
will only extend to cases where no specific law exists. In
the present instance there is a specific law, sanctioned by
Menu, in direct opposition to authorities of inlerior weight.
I apprehend, the obvious absurdity of the law (exempting
Brahmuns from death) and the impossibility of reconciling it
with our notions of justice induced its abolition. If, then,
a law can be repealed from its inconsonancy with reason,
the same arguments exist in a stronger degree against an
inhuman, barbarous, and unjust custom.” *

From the numerous extracts given of the sentiments of
the great majority of the European functionaries of Govern-
ment in India, and even of the uatives, when writing in de-
fence of the practice, it appears evident that the Suttee is
not an integral part of the religion of the Hindoos, but a
cruel rite, subversive of its principles and of the natural dic-
tates of humanity.

A second objection to its abolition is, the rite being sup-
posed a voluntary act, and an attempt to suppress it cal-
culated to increase its reputation ■ That these unhappy
women are frequently involuntary sacrifices to this horrid
custom numerous facts abundantly testify. The dispatch,
hurry, and confusion, by which the rite is characterised, are
opposed to the calm exercise of miud requisite in a volun-
tary sufferer. The husband frequently dies in the morning,
sometimes at noon, and, before the evening shades are
closed, the dreadful rite is consummated. Where delay is
occasioned, the woman not unfrequently takes stupifying
and intoxicating drugs, and remains without food, generally
sitting near the body. In the instance witnessed by the
author the woman appeared so stupid that one of the lunc-
tionaries of Government declared her intoxicated. Her
husband died that morning at day-break, and she was burnt
in the evening. “ No fair judgment,” says L. Warner,
Esq., magistrate of 24 Pergunnahs, Calcutta, in 1818, “ can
be passed upon a person non compos mentis, assenting to
the performance of this act; for can a person be called ac-
tually in a sound state of mind under the agitation of grief?
Would a person’s deposition, under this state of mind, be re-
ceived in a court of justice in a cause where life and death are
at stake ?”+ “ The act,” says C. M. Lushington, Esq., Ma-

gistrate at Trichinopoly, “ I apprehend is always voluntary,

* Par. Papers, vol. ii. p. 103, 104. Vol. v. p. 4. J ^ ol. i. p. 147.

British Humanity.

101

provided a being in a state of stupefaction and delusion can
be said to possess the power of volition \ \”* A magistrate
at Bhooj, Guzerat, in Oct. 1819, writes,—" There has
been only one instance of a woman desiring to burn herselt
in our district, in Cutch, since 1816. In that instance I
proceeded to her house; and, as she appeared firm in her
resolution, I could only persuade her to delay the ceremony
for a few days, promising that at the expiration of that time,
if she persisted in her wish, she should meet with no hin-
drance. As might he expected, twentg-J'our hours pro-
duced a total change! Instead of the hysterical grief with
which she was affected, tears came to her relief, and she de-
clared her resolution not to burn. Her friends were very
anxious that she should be dissuaded from burning. ”*f-

On the latter part of this very common objection it is stated,
in the late Bishop Heber’s Journal, — “ Some members of
Government conceive that the likeliest method to make
the custom more popular than it is, would he to forbid
it, and make it a point of honour with the natives: and that,
if we desire to convert the Hindoos, we must above all
things be careful to keep Government entirely out of sight
in all the means which we employ, and to be even, if pos-
sible, over scrupulous in not meddling with or impeding
those customs which, however horrid, are become sacred in
their estimation ; and are only to be destroyed hy convincing
and changing the public mind.” — (Yol. i. p. 58.) To this
it may be replied — the experience of the British Govern-
ment in India for the last fifty years is directly opposed to
these sentiments. Have not the Hindoo and Mahomedan
laws been changed in several important parts — cruel ordeals
abolished — infanticide at Saugur and Guzerat suppressed —
the Brahmun, though esteemed an incarnation of Brumha,
every year executed, like the degraded Soodra, &c. f
Have the absurd, cruel, and sanguinary customs thus sup-
pressed been held in higher estimation by the people — or
the popularity of the Government decreased? Bishop
Heber here gives the opinions of others ; his own opinion
we have in the following words : — “All these stories (respect-
ing the Suttee, dhurna, and burying alive of lepers) have
made a very painful impression on me. If I live to return
to Calcutta, it is possible that, by conversation with such of
iny friends as have influence, and bv the help of what addi-

"* l‘ar- Papers, vol. i. p. 239. Vol. v. p. 2<i. f vol. i. p. 2G0.

102

India's Cries to

tional knowledge I may have acquired, J may obtain a re-
medy for some of them.”*

A third objection is, that its abolition might promote
disaffection in the Native army and insurrection in the
country. This objection lias been well met by Sir C.
Forbes, on the discussion of the subject of Suttees, Mar.
1827 : — “ If the British Government,” says this eloquent
gentleman, “ did all in their power to put down this prac-
tice, it would soon disappear. They could not view it in
nny other light but as a horrible rite that ought not to be
tolerated; and in his opinion it might be put down, and
could be put down, without delay and without dunger.”

“ He was sorry to hear, on a question of this kind, insi-
nuations thrown out, that, if an attempt were made to
remove this evil, it would be attended with danger from
the army. He viewed such insinuations as a libel on that
army. He had no doubt that the army of India would
rather feel themselves called on to support all just and
lawful commands issued by the Government, for putting
down such abominable rites. He would ask, did they ever
hear of one sacrifice in a British camp in India ? Never ;
and he would contend that the suppression of this practice
did not involve the feelings of the native army in India.
They every day heard of Brahmuns brought to punish-
ment for different crimes. If, on their behalf, an ap-
peal was made to the army, they would at once be told,
‘ You do not deserve to be assisted; you may thank your
own crimes for your punishment.’ Why should not their
native army, who were just in other affairs, be just also
with reference to this ! For his own part he had not the
least apprehension of their tried fidelity.

“ It has been said that the point which appeared to bo
of more importance and delicacy than any other, — the pro-
bable effect of our interference on our native army, had not
been touched on in any of the opinions given by the Go-
vernment abroad. It was very true that the judges, ma-
gistrates, residents, collectors, and all the various persons
he had quoted, never touched on such an argument; and
they had abstained from doing so, because such an idea
never entered their minds. Living, as they did, in the
country, and having every opportunity for observing the
conduct of the army, it was wholly impossible that they

Journal, vol. i. p. '269.

f Asiat. Jonm. May, 18'29.

British Humanity.

108

could anticipate danger. * The time had been,’ said Mr.
Burke, ‘ when 10,000 swords would have leaped from their
scabbards to avenge a threatening look against a royal
female and were they to suppose that their whole army
would be weak and wicked enough simultaneously to un-
sheath their swords for the very opposite purpose ! W ould
that army array itself against the British power, because
that power humanely attempted to prevent mothers and
sisters (persons united to this very soldiery bv the ties of
blood) from sacrificing themselves on the funeral pile.”*

The late J. II. Harington, Esq., refers to this subject, and
states: — “ The register has, at my request, carefully exa-
mined the Suttee reports for 182*1 (the first in which the
possessions of the deceased husband has been generally
stated), and can find only one instance of a native sol-
dier's wife having sacrificed herself in the year. The
case occurred in the district of Shahabad, which furnishes
many recruits to our native army; but in Bengal and
Orissa, where so large a proportion of the total number of
Suttees annually take place, very few of our sepoys are
raised, insomuch that I have good reason to believe, on
inquiry, that there are not at present in our whole regular
army (gun Lascars excepted) above 1000 men wrho are
natives of those provinces.-)- (Feb. 1825.) The fallacy of
this objection appears very evident.

Another objection to the suppression of these atrocities
is the supposition that ice are bound by treaty not to in-
terfere in the abolition of this custom. The Marquis
Wellesley, in 1805, stated the principles of our Govern-
ment in India: — “ It is,” said the Governor General, “ one
of the fundamental maxims of the British Government to
consult the religions opinions, customs, and prejudices of
the natives in all cases in which it has been practicable,
consistently with the principles of morality, reason , and
humanity." Locke very justly observes, “ Mo opinions
contrary to human society, or to those moral rules which
are necessary to the preservation of civil society, are to be
tolerated by the magistrate.” Upon this principle is the
letter of Lord Wellesley and his council founded, — a prin-
ciple only to be shaken when the elements of society shall

* Asiat. Journ. May, 1827, p. 703. See also Jacksou’s Speech, as
above, p. 23—25.

t Par. Papers, vol. v. p. 47.

10-1

India's Cries to

sustain an overthrow, but not before; for according to the
principle of all natural law, and of our own in particular,

“ Jura natural immutabi/ia sunt." The letter recognizes
the amplest toleration, so far as is consistent with “ the
principles of morality, reason, and humanity,” but no
further; and it affords a complete answer to all those
who argue that we cannot act as we are required, because
we haye made a treaty or compact with India, to respect
her religion. I contend we are not bound hand and
foot by any supposed compact, which is at variance with
principles as old as the creation, and the obligation of
which principles had force long antecedent even to the
moral law. “ When,” says Colonel Walker, “ the custom
and rites of any people are harmless, whatever form they
assume, and from whatever source they may be derived,
they are entitled to toleration and protection ; but they
ought to be punished or amended, when their evident
tendency is to diminish population, and to alienate the
natural affections of mankind.”* To the same effect are
the remarks of the late C. Grant, Dsq., in 1/92, see Par.
Papers, vol. v. p. 33.

“ Neglect ,” by some, “ is thought better than imme-
diate abolition , and the annihilation of the practice by
the progress of knowledge and establishment of Chris-
tianity preferable to coercion To this it may be replied,
in the language of Dr. Johnson, — “ He that voluntarily
continues in ignorance is guilty of all the crimes which
ignorance produces ; as to him that should extinguish the
tapers of a light-house might justly be imputed the calami-
ties of shipwreck. Christianity is the highest perfection of
humanity; and, as no man is good but as he wishes the
good of others; no man can be good, in the highest degree,
who wishes not to others the largest measure of the greatest
good. To omit for a year or a day the most efficacious
method of advancing Christianity (and consequently the
amelioration of society), in compliance with any purpose
that terminates on this side the grave, is a crime of which
1 know not that the world has an example, except in the
planters of America, a race of mortals whom I suppose no
other man wishes to resemble.”+ “ The argument that we
may ultimately look for the cure of this evil in the gradual

* Poynder’s Speech, p. 14, 15.

| Cormack’s Infanticide, p- 3-13.

lint ink Humanity.

105

increase of intelligence, which is beginning to develope
itself in India, might have some weight, if the progress of
intelligence were of a more accelerated character than
circumstances allow us to suppose, or if the immediate
abolition of the rite were not proved to be both safe and
practicable. But, this fact once satisfactorily established, to
delay the enjoyment of an acknowledged good, because at
some future time we anticipate its attainment by the ope-
ration of other causes, — what is this but to procrastinate a
happiness already within our reach, and to be justly re-
sponsible for all the misery of the intervening period of a
long and criminal delay?”*

What shall arouse British humanity, magnanimity, justice,
and piety, to abolish without delay the bloody rite of Sut-
tee ? Behold the maynitude of the evil. The official re-
turns of the widows buried or burnt alive in the Bengal
Presidency, from 1815 to 182(5, inclusive, were 7154, w hich
with the returns from the other Presidencies of Madras and
Bombay, where the custom is much less frequent than in
Bengal, would amount to 7789. (p. 13.) Here is a sacrifice
in twelve years, to the Moloch of superstition in India, be-
fore whom Britain is seen to tremble, and her arm become
nerveless in the protection of the unhappy widow. Oh
Britain, I blush for thee ! Will it be believed a century
hence that, “ We the British people — the advocates of
every thing humane — the natural opponents of every thing
cruel and oppressive— we the protectors of innocence, the
avengers of wrong ! that we the British people sanctioned
by our own authority this diabolical custom ! nay, that we
went further ; for by our neglect we permitted the practice,
in many cases which, even according to the barbarous
doctrines of the shastra itself, were illegal! Was it pos-
sible that the Court would not make some effort to wipe out
this stain upon our country?’’ (Jackson’s Speech, p. 13.)
How injurious must be our influence upon the tributary,
allied, and independent princes, in whose territories this
most unnatural custom exists ?+ Are there a thousand

* Grimshawe’s Appeal on behalf of Hindoo Widows, p. 26, 28.
f “ By accounts lately received from the Hill country twenty-eight
Jemales were burnt with the remains of one of the Rajahs ; there appear
to have been two other women who escaped ; one was pregnant the
other resisted all importunity to be burnt. How can we expect’ that
these horrid practices will cease among the neighbouring heathen princes,
wtule they are countenanced bv the British Government !” Proceedings

India s Cries to

100

widows unuually sacrificed in British India' how many
thousands must have perished since the rise of the British
power after the decisive battle of Plassey in I75G.* Seventy
thousand widows thus cruelly murdered! “Murder most
foul, strange, and unnatural.” What a tragic history would
a comple detail of these burnings make ! Imagination fails
in attempting to describe the horrors of these ravages of
superstition ; the mind recoils from the subject : but as the
philanthropic Wilberforce pleaded for India in the British
Parliament, in 1813: — “True humanity does not consist
in a squeamish ear, but in a humane heart ; it consists in
feeling for the miseries of our fellow creatures and en-
deavouring to put an end to them — not in turning away
from the view of them, or denying their existence when
they are feelingly stated.”

The responsibility of Britain to exert her influence in
abolishiny this practice should be seriously considered.
Britain delays to speak the decisive word that shall save
ten thousand widows from death, but (how important the
inquiry!) “ On whom will the blood of the many thousand
victims that are destined to perish be visited ? This is a
solemn question, before which we may well pause and
weigh all the present and the future consequences. It
cannot be dissembled, that the charge of guilt attaches pri-
marily to the Government of India, who are the conscious
spectators of the act, and, possessing the means, are yet de-
terred from employing those means for its suppression. It
next attaches to the British Government at home, who
acquiesce in the motives that influence this reluctance.

of Manchester Meeting for the Abolition of Suttees, May, 1827. “ Gene-
ral Bheem Syre’s eldest nephew, Vizier Singh, arrived at Nepal in No-
vember, and died on the 3d of December. The following day the body
was burned and along with it two of his wives and three stave girls ! the
latter had not the honour of being burned on the same pile, but had one to
themselves. The brother of the deceased, with his nephew in his arms,
lighted the funeral fires— such being the custom ! Suttees are not unfre-
quent in the valley. A curious one' took place some months ago, of a
woman burning herself with her seducer, who had been killed by her
husband. So much for religious ordinances !" Cal. John Bull, Jan. 19,
1824.

♦ It is a fact worthy of being generally known, as demonstrating even
in the infancy of British power in the East, the practicability and success
of humane exertions on behalf of Hindoos, that, Mr. Job Carnock, who
founded Calcutta, in 1694, rescued a native woman from the funeral
pile, and made her his wife. Ought not Calcutta thus founded in metcy
to promulgate the law which shall abolish the Suttee t

tirilish Humanity .

107

And finally, the whole British people become parties lo
this moral guilt , if, knowing as they do, the existence of
the crime, they do not consider themselves pledged to use
all lawful means for abolishing a rite, derogatory to the
British character, forming an anomaly in the administration
of civil law, and involving a flagrant breach of the law of
God.’’* May those in whose hands are the lives of these
myriads of helpless females, “ accounted as sheep for the
slaughter,” and the destinies of the millions of Hindostau,
consider the impressive language of the Word of God : “ If
thou forbear to deliver them that are drawn unto death and
ready to be slain : if thou sayest, behold we knew it not ;
doth not He that pondereth the heart consider ? and He
that keepeth thy soul doth not He know ? and shall not
He render to man according to his works ?” Prov. xxiv.
U, 12.

The general expression of public opinion by petitions to
Parliament for the abolition of the burning of widows
is important . The attention of the Legislature will be
awakened and directed to the subject, and encouraged to
act worthy of their high character. “ In an account of the
\ ork Meeting, for petitioning Parliament on the subject of
the Immolation of Hindoo w idows, held in Jan. 1827,” it is
stated, “ the importance of petitioning Parliament will be
duly appreciated, w hen it is understood that the late Mar-
quis of Hastings said he wonhl at once have put down the
atrocious practice , if he could have relied upon the popular
feeling being in his favour in our own country , and that
THF, DANGER WAS FELT — NOT IN INDIA BUT ONLY IN
England!” — Why has not Britain long since removed
this unaccountable suspicion of her abhorrence of sheddin<>-
inuocent blood ? Let the inhabitants of Great Britain and
Ireland speak, and supplicate, that no more of these horrid
murders defile our country. And shall this cause want advo-
cates in the British Senate? “Every question brought before
a British House of Parliament seems to require, to a certain
degree, to be supported and urged by some distinguished
advocate, and blessings be upon the head of him who shall
step boldly forward in this cause. Let some glorious Hero
come forward to this voluntary martyrdom, and like another
Curtins plunge, if necessary, into the gulf of personal de-
struction for the general good ! But no, he will invest his

* Grirnshawc’s Appeal, p. 20, 26.

108

India's Cries to

brow with immortal laurels ! a million of mothers and
mother’s sons will celebrate his name; the records of history
will perpetuate it; but above all God and his own con-
science will approve his efforts ! Still, we venture to pre-
dict, whether with or without a popular advocate, in con-
currence with or in defiance of political parties and pre-
judices, the deed will be done ! There is a voice that must
be heard, that will require it, — the voice of an enlightened
and Christian people : — a voice that will be heard by the
Parliament and the Prince: that voice (Oh, let it be loud
and solemn !) must, we are confident, awaken a power and
move an arm that, sooner or later, will extinguish the Suttee
fires of India !"*

Bedford, in 1823, and Crail, near Edinburgh, in J825,
took the lead in this work of justice and mercy. In the
year 1827 the author heard of petitions to Parliament rela-
tive to this object from

Ashbourn

East Retford

Newark

Belper

Hinckley

Newbury

Belfast

Hinton

Northampton

Chester

Loughborough

Reading

Colchester

Manchester

Rochdale

Derby

Melbourn

Salisbury

Sutton Ashfield

Staines

York

ill Uie IWU auuuccuillg

pears to be directed to this subject, as fewer petitions were
presented. “ We are astonished (says a writer in the
Evangelical Magazine, Aug., 1828) that Britain, so justly
famed for humanity, does not more powerfully plead for the
widow, and that petitions more numerous than those against
the sacramental test do not flow into Parliament from all
quarters.” Since the important discussions on the Suttee,
in the Court of Proprietors, in March, 1827, the subject
has been brought forward again, but little progress appears
to be made. R. Jackson, Esq., in a letter to the author,
in Oct., 1828, declares — “ With regard to the Suttee ques-
tion, I believe I expressed to you, some time back, my
despair of any material alteration for many years to
come ! unless the religious part of the public shall come
forward in a manner so decided as to inouce attention from
His Majesty’s Government, and from the House of Com-
mons. They seem ignorant, notwithstanding the Papers
printed by Parliament, and other publications, that the
average of these murders has been for many years from

* See Review of “ India’s Cries,” 1st edit., in The World, July, 29, 1829.

British Humanity.

10D

forty to fifty per month!! I fear litle more can be done in
the General Court.” When will the friends of humanity
and religion, in a manner becoming the importance of the
object, “plead for the widow,’’ and thus deliver the land
“ from blood guiltiness ?”

The following petition, which may serve as a specimen,
was adopted at a very respectable meeting at Manches-
ter : —

To the Right Honourable the Lords Spiritual and Temporal of the

United Kingdom of Great Britain and Ireland, in Parliament as-
sembled.

The humble Petition of the Inhabitants of Manchester and its Vi-
cinity, adopted at a Public Meeting, convened by the Borough-
reeve and Constables of Manchester, and held in lire Town Hall,
on the 9th of May, 1827.

Showeth, — That yonr Petitioners have learned with the greatest regret
that the Burning of Widows with the dead Bodies of their Husbands, and
other customs by which human life is wantonly sacrificed, continue to be
practised in various parts of British India, with undiminished frequency,
in gross violation of the Law of God, and of the rights and feelings of
humanity.

That it further appears to your Petitioners that the existing regulations
of the Suttee, circulated by the Bengal Government, in one thousand
eight hundred and fifteen, have rather tended to increase than to di-
minish the number of human sacrifices, it being understood by the Na-
tives, that by those regulations the sanction of the ruling power is now
added to the recommendation of the shastra.

That it appears from documents submitted to your Right Honourable
House, and since laid before the public, that the practice of Burning
Hindoo Women alive, if prohibited by Government, might be effectually
suppressed, without any ground for apprehension of evil consequences.

That your Petitioners deeply impressed with the obligation of the In-
habitants of Britain to promote the civilization and improvement of
their fellow-subjects in India, as expressed by a resolution of your Right
Honourable House, in the year one thousand eight hundred and thirteen,
most earnestly implore your Right Honourable House to adopt such
measures as may be deemed most expedient and effectual for the sup-
pression of customs so abhorrent from the British character, and so op-
posed to the welfare of our Indian possessions, and thus to remove the
stigma which at present attaches to our national character, and relieve the
Inhabitants of British India from this cruel scourge.

And your Petitioners will ever pray.

A similar one was presented to the Hon. House of Com-
mons.

The degraded state of India, is most apparent, and the
consequent duty of Britain to promote its melioration and.
evangelization. Its Suttees, Infanticides, Pilgrimages,
swinging festivals, murder of the sick by the Ganges, in-

1 10

India's Cries' to

numerable destructive austerities, show that as it respects
its intellectual and moral condition the people are “ sit-
ting' in darkness and the region of the shadow of death.”
The appalling description of Job appears almost literally
applicable to it : — “ A land of darkness, as darkness itself ;
and o( the shadow ol death, without any order, and where
the light is as darkness.” Job, x. 22. Bible, Missionary,
and Education Societies are dispelling the darkness.

“ The day has broke which never more shall close.”

rl he author has seen a Bengalee Christian and a Preacher,
who, when a boy, set lire to the pile that consumed the body
of his father and his living mother to ashes! Behold the tri-
umph ol Christianity. In humble dependence on the Divine
blessing, let means adequate to the great work of the illu-
mination of India and the East be applied, and all the atrocity
of heathenism — its idols — its temples, will ere long be seen
no more. Let the friends of humanity and religion prose-
cute their arduous work ; for their “ labour is not in vain
in the Lord,”

It is not unfrequently asked by some — -Has not Britain
formed a connexion with India, and agreed to govern it
upon such terms as to admit the perpetration of these
evils ? Does not such a contract with India exist ? The
late C. Grant, Esq., in his “ Observations on the state of
Society among the Asiatic Subjects of Great Britain.”
written in 1792, and submitted to the Hon. Court of Di-
rectors in 1797, thus answers these enquiries: — “ Are we
bound for ever to preserve all the enormities in the Hindoo
system ? Have we become the guardians of every mon-
strous principle and practice which it contains ! Are we
pledged to support for all generations by the authority of
our Government, and the power of our arms, the miseries
which ignorance and knavery have so long entailed upon a
large portion of the human race ? Ts this the part which
a free, a humane, and ari enlightened people, a nation itself
professing principles diametrically opposite to those in
question, has engaged to act towards its own subjects. It
would be too absurd to maintain that any engagement of
this kind exists ; — that Great Britain is under any obligation,
direct or implied, to uphold errors and usages, gross and
fundamentally subversive of the first principles of reason,
morality , and religion. In Hindostan, mothers of fami-
lies are taken from the midst of their children , who ht/re

lint is! I Humanity.

Ill

just lost their father also , and by a most diabolical com-
plication of force and fraud are driven into the flaihes !
Shall ice be in all time to come as we hare hitherto been ,
passive spectators of this unnatural wickedness ?* In the
suppression of infanticide at Saugur ; sitting Dhurna ; ex-
empting Brahmuns from the penalty of the law, & c., we
have acted according to just sentiments, and the abolition
of Suttees may be accomplished with equal facility and
safety. This has been shown from the concurrent testimony
of many Europeans resident in India, and from the Natives
themselves. The rite is not an integral part of Hindoism,
but an abuse fostered by the ignorant, superstitious, and un-
principled. It is the evident and imperious duty of Britain
to spread her protecting shield over these defenceless
widows and orphans.

“ Who that sees Great Britain yet upon her throne,
after a conflict in which she has survived the united assaults
of the European nations, and has equally triumphed over the
arts and arms of her oriental enemies — who that beholds her
4 sitting as a queen,’ and, after having humbled the Tyrant
of Europe and raised the nations he had oppressed, now
legislating in peace, lor her own remote empire in the East ;
— who that beholds her enriched by commerce, and ennobled
by conquest, will hesitate to pronounce that this is peculiarly
the time to interpose for the deliverance of her own subjects
from the oppression of a sanguinary superstition, and to
prove to the world that she has herself been preserved
amidst surrounding ruin, for no ordinary purposes.”-)- And
what are those purposes, but being the eminently honoured
means of promoting the universal diffusion of the principles
of that Gospel, bv which the language of prophecy shall he
fulfilled: — “ All the ends of the world shall remember and
turn unto the Lord : and all the kindreds of the nations shall
worship before Thee, They shall not hurt nor destroy in
all my holy mountain : for the earth shall be full of the
knowledge of the Lord, as the waters cover the sea.”

* far. Papers, vol.v. 1827, p. 33. f PoyndePs Speech, p. 214.

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India's Cries to

A VOICE FROM INDIA;

THE HORRORS OF A SUTTEE.

What means that gloomy funeral pyre,

On Ganges’ banks its tall head raising,

And those red gleams of murky fire,

E’en now around its broad base blazing ?

What mean those wild and frantic yells,

As from a thousand throats resounding,

With drums and trumpet’s awful peals,

From distant hills and woods reboundiug?

Ah 1 ’tis a dark and murd’rous deed,

Which cruel Brahmuns there are doing,

Well may the heart turn sick, and bleed,

While such a dreadful theme pursuing!

For see 1 on that detested pile,

< By her lord’s corpse the widow lying,

While Moloch, with a fiendish smile.

Looks on, and views his victim dying.

See how she writhes ! hark to her screams,

As now the lurid flames enfold her !

But all is vain, no pity gleams
In the stern face of one beholder 1
ller kindred stand with hearts of stone,

Cased by the demon Superstition ;

Hear her last agonizing groan,

Nor heave a sigh at her condition !

Ye British matrons, husbands, sires,

Your souls with soft compassion glowing,

O 1 haste to quench the horrid fires
Whence human blood is daily flowing!

With your loved King and Country plead,

Implore the Senate of your nation,

That British India may be freed
From scenes of such abomination.

And send, O! send the Gospel forth
To the dark haunts of superstition!

That they may learn a Saviour’s worth,

And find in him sin’s true remission, i]

Arise, thou Sun of Righteousness !

On heathen lands pour forth thy splendour;

Then love and peace their homes shall bless,

And their steeled hearts grow soft and tender.

Matlock Bath. Ellen.

DESTRUCTION AND PRESERVATION OF INFANTS IN INDIA. Page 113.

BOOK II.

1 N F A N T I C I D E.

CHAP. I.

Introductory remarks — sketch of the early and extensive
prevalence of Infanticide and Human Sacrifices in
various countries.

The abolition of Infanticide in India has been the triumph
ol the philanthropist and the subject of history. “ Moor's
Hindoo Infanticide” was published in 1811, and in 1815
appeared “ Gormack’s Account ot the Abolition of Female
Infanticide in Guzerat, with Considerations on the question
ot promoting’ the Gospel in India. ’ Through the circulation
ot these publications, the well-known suppression of the
destruction of children at Saugur by the Marquis of Wel-
lesley in 1802, and the little that is known in this country
respecting the Peninsula of Guzerat, a very general im-
pression prevails that Infanticide is abolished in India. It
is a painful but necessary task to remove this impression —
to show' that the evil still exists to a considerable extent, and
r°?St|- tlle fr‘e,K.ls ot humanity and religion to prosecute
the abolition ot this and every sanguinary custom in British
India, lhe Parliamentary Papers on Hindoo Infanticide,
printed by order of the Honourable House of Commons
June 18~4, and July 1828, fully substantiate the fact, that,
notw ithstanding the philanthropic and successful efforts of
olonel >\ alker and Governor Duncan to abolish this un-
natural custom, it has revived ; and that the most decisive
measures are requisite to effect its entire and speedy abo-
miop. W heu shall every cruel custom in India be abolished,
ms t t' pi ogress of Christianity in that country be fa-

1L4

India's Cries to

cilitated ? Let the sentiments of the eloquent Burke be
known and considered : — “ The blood of man should never
be shed but to redeem the blood of man. It is well shed
for our family, for our friends, for our God, for our kind.
The rest is vanity — the rest is crime.”

“ The prevalence of Human Sacrifices, and the continu*
ance of such in human customs in the nineteenth century of
the Christian era, and in the British Dominions, is a fact
deeply interesting to every philanthropic mind. The learned
Jacob Bryant has given a comprehensive view of the na-
ture and extent of these sacrilices in different ages and
countries. “ One would think it scarcely possible,” says
he, “ that so unnatural a custom as that of human sacrifices
could have existed in the world ; but it is very certain that
it not only existed, but almost universally prevailed. The
Egyptians of old brought no victims to their temples,
nor shed any blood at their altars. But human victims,
and the blood of men, must here be excepted, which at one
period they certainly offered to their gods. The Cretans
liad the same custom, and adhered to it a much longer
time. The nations of Arabia did the same. The people
of Duma in particular sacrificed every year a child, and
buried it beneath an altar, which they made use of instead
of an idol ; for they did not admit of images. The Persians
buried people alive. Amestris, the wife of Xerxes, en-
tombed twelve persons alive, under ground for the good of
her soul. It would be endless to enumerate every city, or
every province, where these practices obtained. The
Cyprians, the Rhodians, the Phoecians, those of Chios,
Lesbos, Tenedos, all had human sacrifices. The natives
of the Tauric Chersonesus offered to Diana every stranger
whom chance threw upon their coasts. Hence arose that
just expostulation in Euripides, upon the inconsistency of
the proceeding wherein much good reasoning is impbed.
Iphigenia wonders, as the goddess delighted in the blood
of men, that every villain and murderer should be privileged
to escape ; nay be driven from the threshold of the temple ;
whereas, if an honest man chanced to stray thither, he was
seized and put to death. The Pelasgi in a time of scarcity
vowed that they would give the tenth of all that should
be born to them for a sacrifice, in order to procure plenty !
Aristomenes, the Messenian, slew three hundred noble
Lacedemonians, among whom was Theopompus, the king
of Sparta, at the altar of Jupiter, at Ithome; without doubt

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115

the Lacedemonians did not fail to make ample returns, for
♦hey were a severe and revengeful people, and offered the
like victims to Mars. Their festival of the Deamastigosis
is well known, when the Spartan boys were whipped, in
the sight of their parents, with such severity before the
altar of Diana Orthia that they often expired under the
torture. Phylarchus affirms, as he is quoted by Porphyry,
that of old every Grecian state made it a rule, before they
marched towards an enemy, to solicit a blessing on their
undertakings by the sacrifice of human victims.

“ The Romans were accustomed to the like sacrifices.
They devoted themselves to the infernal gods, and con-
strained others to submit to the same horrid doom. Hence
we read in Titus Livius that in the consulate of Omilius
Paulus and Terentius Varro, two Gauls, a man and woman,
and two in like manner of Greece, were buried alive at
Rome, in the ox-market, where was a place under ground
walled round to receive them, which had before been made
use of for such cruel purposes. He says it was a sacrifice
not properly Roman, that is, not originally of Roman in
stilutfon, yet it was frequently practised there, and that too
by public authority ! Plutarch makes mention of a like
instance a few years before in the consulship of Flaininius
and Furius. There is reason to think that all the principal
captives who graced the triumphs of the Romans were, at
the close of that cruel pageantry, put to death at the altar
of Jupiter Capitolinas ! Cains Marius offered up his own
daughter for a victim to the Dii Aversunce, to procure
success in a battle against the Cimbri, as we are informed
by Dorotheus, quoted by Clemens ; it is likewise attested
by Plutarch, who says her name was Calpurnia. Cicero,
making mention of this custom being common in Gaul,
adds, that it prevailed among that people even at the time
he was speaking; whence we may be led to infer that
it was then discontinued among the Romans; and we are
told by Pliny that it had then and not very long been dis-
couraged. There was a law enacted, when Lentulus and
Crassus were consuls, so late as the 057th year of Rome, that
there should he no more human sacrifices ; for till that time
these horrid rites had been celebrated in open day, without
any mask or control, which, had we not the best evidence
for the fact, would appear scarcely credible. And, however
discontinued they may have been for a time, we find that
they were again renewed, though they became not so public,

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nor so general; for, not very long after this, it is reported
of Augustus Caesar, when Persia surrendered in the time of
the second triumvirate, that besides multitudes executed in
a military manner, he offered up upon the Ides of March
three hundred chosen persons, both of the equestrian and
senatorian order, at an altar dedicated to the manes of his
uncle Julius. Even at Rome itself this custom was re-
vived ; and Porphyry assures us that in his time a man was
everv year sacrificed at the shrine of Jupiter Latiaris. He-
liogabalus offered the like victims to the Syrian deity, which
he introduced among the Romans. The same is said of
Aurelian.*

“ The Gauls and the Germans were so devoted to this
shocking custom that no business of any moment was trans-
acted among them without being prefaced by the blood of
men. They were offered to various gods, but particularly
to Hesus, Taranis, and Shautates. These deities are men-
tioned by Lucan, where he enumerates the various nations
who followed the fortunes of Caesar. The altars of these
gods were far removed from the common resort of men, be-
ing generally situated in the depth ot woods, that the gloom
might add to the horror of the operation, and give a reve-
rence to the place and proceeding. The persons devoted
were led thither by the Druids, who presided at the solem-
nity, and performed the cruel offices of the sacrifice. Ta-
citus takes notice of the cruelty of the Hermunduri in a
war with the Catti, wherein they had greatly the advantages,
at the close of which they made one general sacrifice of all
that were taken in battle. The poor remains of the legions
under Varrus suffered, in some degree, the same fate.
There were many places destined for this purpose all over
Gaul and Germany, but especially in the mighty woods of
Arduenna, and the greater Hercinian forest, a wild that ex-
tended above thirty days’ journey in length. The places
set apart for this solemnity were held in the utmost re-
verence, and only approached at particular seasons. Lucan
mentions a grove of this sort near Masselea, which even

* “ In Homer and Virgil, we have accounts of human sacrifices, com-
municated in such la way as indicates no abhorrence in the poet, and
was meant to inspire none on the part of the reader. Ca:sar informs us
that it was a prevalent maxim among the Gauls, that the deity could not
be appeased unless the life of one man, which had been forfeited >y
guilt, were atoned by the life of another who was innocent. (De pel.
Gal. I.. vi. c. 15.)

British Humanity.

117

the Roman soldiers were afraid to violate, though com-
manded by Crnsar. Claudian compliments Stillico that,
among other advantages accruing to the Roman armies
through his conduct, they could now venture into the awful
forest of Hercinia, and follow the chase in those so much
dreaded woods, and otherwise make use of them.

“ These practices prevailed among all the people of the
North, of whatever denomination. The Massageta, the
Scythians, the Getes, the Sarmatians, all the various nations
upon the Baltic, particularly the Suevi and Scandinavians,
held it as a fixed principle that their happiness and security
could not be obtained but at the expense of the lives of
others. Their chief gods were Thor and Woden, whom
they thought they could never sufficiently glut with blood.
They had many celebrated places of worship, especially in
the island of Rugen, near the mouth of the Oder, and in
Zealand. Some, too, very famous among the Sumnones
and Nahanvalli. But the most reverenced, and the most
frequented, was at Upsal, where there was every year a
grand celebrity, which continued for nine days . During
this term they sacrificed animals of all sorts, but the most
acceptable victims, and the most numerous, mere men!

Of these sacrifices none were esteemed so auspicious
and salutary' as a sacrifice ot the prince of the country.

hen the lot fell for the king to die it was received with
universal acclamations and every expression of jov; this
once happened in the time of a famine, when they cast lots,
and it fell to the king Domalder to be the people’s victim,
and he was accordingly put to death. Oiaus Triiiger, another
prince, wras burnt alive to W oden. They did not spare
their own children! Harold, the son of Gunild, the first
of that name, slew two of his children to obtain a storm of
wind. ‘ He did not let,’ says Verstegan, * to sacrifice two
of his sons unto these idols, to the end he might obtain such
a tempest at sea as should break and disperse the shipping-
ot Harold, king of Denmark.’ Saxo Grammaticus men”
tions a like fact; he calls the king Haquin, and speaks of
the persons put to death as two hopeful young princes.
Another king slew- nine sons in order to prolong his own
/{/e, in hopes, probably, that what they were abridged of
would, in a great measure, be added to himself; such in-
stances did not often occur ; but the common victims were
nay numerous. Adam Bremensis, speaking of the awful
grove of Upsal, where these horrid rites were celebrated,
says, that there was not a single tree but what was reve-

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renced, as if it were gifted with some portion of divinity.
And all this because they were stained with gore, and foul
with human putrefaction ! The same is observed by Schef-
fer in his account of this place.

“ The manner in which the victims were slaughtered was
diverse in different places. Some of the Gaulish nations
chined them with the stroke of an axe. The Celts placed
the man who was to be offered for a sacrifice upon a block
or an altar, with his breast upwards, and with a sword struck
him forcibly across the sternum ; then, tumbling him to the
ground, from his agonies and convulsions, as well as from
the effusion of blood, they formed a judgment of future
events. The Cimbri ripped open the bowels, and from them
they pretended to divine. In Norway they beat men’s
brains out with an ox-yoke. The same operation was per-
formed in Iceland by dashing them against an altar of stone.
In many places they transfixed them with arrows. After
they were dead they suspended them upon the trees, and
left them to putrefy. One of the writers above quoted men-
tions that in his time seventy carcases of this sort were found
in the wood of the Suevi ! Dithmar, of Mursburgh, an
author of nearly the same age, speaks of a place called
Sedu, in Zealand, where there were every year ninety and
nine persons sacrificed to the god Swantowite. During
these bloody festivals a general joy prevailed, and banquets
were most royally served. They fed, and gave a loose to
indulgence, which at other times was not permitted !

“ They imagined that there was something mysterious in
the number nine, for which reason these feasts were in some
places celebrated every ninth year, in others every ninth
month, and continued for nine days; when all was ended
they washed the image of the deity in a pool, on account,
it is supposed, of its being stained with blood, and then
dismissed the assembly. Their servants were numerous,
who attended during the term of their feasting, and partook
of the banquet. At the close of all they were smothered in
the same pool, or otherwise made away with! On which
Tacitus remarks, how great an awe this circumstance must
necessarily infuse into those who were not admitted to these
mysteries. These accounts are handed down from a va-
riety of authors, in different ages. Many of whom were
natives of the countries which they describe, and to which
they seem strongly attached. They wrould not, there-
fore, have brought so foul an imputation on the part of
the world of which each were writing ; nor coidd there

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be that concurrence of testimony were not the history in
general true.

“ The like custom prevailed in a great degree in Mexico,
and even under the mild government of the Peruvians,
and in most parts of America. In Africa it is still kept up,
where, in the inland parts, they sacrifice some of the cap-
tives taken in war to their fetiches, in order to secure their
favour. Snelgrave was in the king of Dahoomi’s camp,
after his inroad into the countries of Adra and Wliidnw,
and was a witness to the cruelty of this prince, whom he
saw sacrifice multitudes to the deity of his nation. The
sacrifices, if we except some few instances, consisted of
persons doomed by the chance of war, or assigned by lot to
be offered. But, among the nations of Canaan, the victims
were peculiarly chosen. Their own children, and whatever
was nearest and dearest to them, were deemed the most
worthy offering to their god.

“ The Carthaginians, a colony from Tyre, carried with
them the religion of their mother country, and instituted the
same worship in the parts where they settled. It consisted
in the adoration of several deities, but particularly of
Kronus ; to whom they offered human sacrifices, and espe-
cially the blood of children ! If the parents were not at
hand to make an immediate offer, the magistrates did not
fail to make choice of what was most fair and promising,
that fhe god might not be defrauded of his dues! Upon a
check, being received in Sicily, and some other alarming
circumstances happening, Hamilcar, without any hesitation,
laid hold of a boy and offered him on the spot to Kronus,
and at the same time drowned a number of priests to ap-
pease. the deity of the sea. The Carthaginians, upon a
great defeat of their army by Agathocles, imputed the mis-
carriage to the anger of this god, whose services had been
neglected. Touched with this, and seeing the enemy at
their gates, they seized at once tiro hundred children of
the chief nobility , and offered them in public for a sacri-
fice. Three hundred, persons , who icere somehow obno.vi-
ous, offered themselves voluntarily, and were put to death
with the others! The neglect of which they accused them-
selves, consisted in sacrificing children purchased of parents
among the poorer sort, who reared them for that purpose !
and not selecting the most promising and the most honour-
able, as had been the custom of old. In short, there were
particular children brought up for the altar, as sheep are

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fattened for the shambles; and they were brought and
butchered in the same manner; but this indiscriminate way
of’ proceeding was thought to have given offence. It is
remarkable that the Egyptians looked for the most hand-
some person to be sacrificed. The Albanians pitched upon
the 'best man of the community, and made him pay for the
wickedness of the rest. The Carthaginians chose what they
thought the most excellent, and at the same time most dear
to them, which made the lot fall heavy upon their children.
This is taken notice of by Silius Italius in his fourth book.
Kronus, to whom those sacrifices were exhibited, was an
oriental deity, the god of light and fire; and therefore
always worshipped with some reference to that element.
The Carthaginians first introduced him into Africa; he was
the same as the Orus of the Egyptians, and the Alorus of
the eastern nations.

“ He was universally adored in Cyprus, but particularly
in this part, which Porphyry supposes to have been Salamis.
This deity was the Moloch of the Tyrians and Canaanites,
and the Melech of the east; that is, the great and princi-
pal god, the god of light, of whom fire was esteemed a
symbol ; and at whose shrine, instead of viler victims, they
offered the blood of men.

“ Such was the Kronus of the Greeks, and the Moloch
of the Phoenicians, and nothing can appear more shocking
than the sacrifices of the Tyrians and Carthaginians which
they performed to the idol. In all emergencies of state,
and times of general calamity, they devoted that which was
most necessary and valuable to them for an offering to the
gods, particularly to Moloch. Besides these undetermined
times of bloodshed, they had particular and prescribed sea-
sons every year, when children were chosen out of the most
noble and reputable families. If a person had an only
child, it was the more liable to be put to death, as being es-
teemed more acceptable to the deity, and more efficacious
of the general good. Those who were sacrificed to Kronus
were thrown into the arms of a molten idol which stood in
the midst of a large fire, and was red with heat. The
arms of it were stretched out with the hands turned up-
wards, as it were to receive them, yet sloping downwards,
so that they dropt from thence into a glowing furnace
below. To other gods they were otherwise slaughtered,
and, as it is implied, by the very hands of their parents.
What can be more horrid to the imagination than to sup-

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121

pose a father leading the dearest of all his sons to such an
infernal shrine? Or a mother, the most engaging and
affectionate of her daughters, just rising to maturity, to be
slaughtered at the altar of Ashtaroth, or Baal? Justin
describes this unnatural custom very pathetically. Such
was their blind zeal, that this was continually practised,
and so much of natural affection still left unextinguished,
as to render the scene ten times more shocking from the
tenderness which they seemed to express. They embraced
their children with great fondness, and encouraged them in
the gentlest terms that they might not be appalled at the
sight of the hellish process; begging of them to submit
with cheerfulness to this fearful operation. If there was
any appearance of a tear rising, or a cry unawares escap-
ing, the mother smothered it with her kisses, that there
might not be any show of backwardness or constraint, but
that the whole might be a free-will offering! These cruel
endearments over, they stabbed them to the heart, or
otherwise opened the sluices of life, and with the blood,
warm as it ran, besmeared the altar and the grim visage of
the idol. These were the customs which the Israelites
learned of the people of Canaan, and for which they are
upbraided by the Psalmist : ‘ They did not destroy the na-
tions concerning whom the Lord commanded them, but
were mingled among the heathen, and learned their works ;
yea, they sacrificed their sons and their daughters unto
devils, and shed innocent blood, even the blood of their
sons and of their daughters, whom they sacrificed unto the
idols of Canaan, and the land was polluted with blood :
thus were they defiled with their own works, and went a
whoring with their own inventions.’

“These cruel rites, practised in so many nations, made
Plutarch debate with himself, ‘ Whether it would not have
been better for the Galato, or for the Scythians, to have
had no tradition or conception of any superior beings, than
to have formed to themselves notions of gods who delighted
in the blood of men ; — of gods who esteemed human vic-
tims the most acceptable and perfect sacrifice? Would it
not,’ says he, ‘ have been more eligible for the Cartha-
ginians to have had the atheist Critias, or Diagoras, their
lawgiver at the commencement of their polity, and to have
been taught that there was neither God nor demon, than
to have sacrificed in the manner they were wont to the >rod
which they adored ? Wherein they acted not as the per-

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soil did whom Empedocles describes in some poetry, where
he exposes this unnatural custom. The father, with many
idle vows, offers up unwillingly his son for a sacrifice, but
the youth was so changed in feature and figure that his
father did not know him. These people used wilfully to go
through this bloody work, and slaughter their own off-
spring. Even they w ho were childless would not be ex-
empted from this cursed tribute, but purchased children at
a price, of the poorer sort, and put them to death. The
mother who sacrificed her child stood by, without any seem-
ing sense of what she was losing, and without uttering a
groan. If a sigh did by chance escape, she lost all the
honour which she proposed to herself in the offering, and
the child was notwithstanding slain. All the time of this
celebrity, while the children were murdering, there was a
noise of clarions and tambors sounding before the idol, that
the cries and shrieks of the victims might not be heard.’

‘ Tell me,’ said Plutarch, ‘ if the monsters of old, the Ty-
phons and the Giants, were to expel the gods, and to rule
the world in their stead, could they require a service more
horrid than these infernal rites and sacrifices.’ ”*

“ Mr. Bryant,” says Colonel Walker, “ does not appear
to be aware of the existence of human sacrifices among-
the Hindoos ; and it is melancholy to add to the list of
human infirmity by citing the translation of the Rudher-
adhyaya from the Calican Puran, by Mr. Blaquiere, as an
evidence of this barbarous rite being sanctioned by the
Hindoo Legislature. It was not only enjoined, but in the
ancient rites of the Hindoos was frequently practised,
under the denomination of Mer Med, or Wud, the sacrifice
of a man. There is at this day a numerous class of Brah-
muns who are accused of this practice. They are called
Kurrada, and are inhabitants of the Conkan. The object
of their worship is Maha Lukshmee, to whom human sacri-
fices are acceptable ; and the more so il the victim is a
Brahmun, learned in the shastras.

“ The public performance of this sacrifice has long since
fallen into disuse ; but a sect of the Kurrada Brahmans are
accused of effecting, by the secret operation of poison,
that object which they dare not avow. * I know several
Kurrada Brahmuns in respectable public situations, intel-

* Annual Register, vol. x. 1767. Par. Papers on Hindoo Infan-
ticide, June 1824, p. 53 — 58.

British Humanity.

12 3

ligent, charitable, and humane, who would abhor the com-
mission of this detestable crime, and who, though they
admit the former existence, most strongly deny its present
practice; but the power of prejudice is sometimes stronger
than the most complete evidence of moral conduct; and
many people, under the influence ot this passion, would
decline to eat of food prepared by a Brahmun of this tribe,
of which he himself should not at the same time par-
take.’ ”*

“ However shocking,” says the late Rev. W. Ward, “it
may be, it is generally reported among the natives, that,
human sacrifices are to this day ofi'ered in some places in
Bengal. At a village called hsheeru, near the town of
Burdwan, it is positively aflirmed that human sacrifices are
still offered to the goddess Yoogadva, a form of Doorga ;
at Kireetukona, near Moorshedabad, to Kalee ; and at
many other places. The discovery of these murders in the
name of religion is made by finding the bodies with the
heads cut off near these images ; and, though no one ac-
knowledges the act, yet the natives well know that these
people have been offered in sacrifice. About seven years
ago, at the village of Serampore, near Cutwa, before the
temple of the goddess Tara, a human body was found
without a head ; and in the inside of the temple different
offerings, as ornaments, food, flowers, spirituous liquors,
&c. All who saw it knew that a human victim had been
slaughtered in the night; and search was made after the
murderers, but in vain. At Brumha-neetula, near Nu-
deeya, is an image of Munusa, before which the worship
of Doorga is performed. It is currently reported, that at
this place human victims are occasionally offered as deca-
pitated bodies are found there. Ram-naut Vachusputee,
the second Sunskrit pundit in the College of Fort William,
assured me that about the year 1770, at the village of Soo-
mura, near Gooptipara, he saw the head of a man, with a
lamp placed on it, lying in the temple before the image of
the goddess Sidheshwuree, and the body lying in the road
opposite the temple. A similar fact is related respecting
an image of Bhurga-Bheema at Tumlook, where a deca-
pitated body was found. At Chit-poor, and at Kalee-
ghaut, near Calcutta, it is said that human sacrifices have

* Par. Papers on Hindoo Infanticide, 1824, p. 52. On this subject
see Asiatic Journal, May 1823,‘p. 680. '

India’s Cries to

rj4

been occasionally offered. A respectable native assured
me that at Chit-poor, near the image of Chittreshwuree,
about the year 1788, a decapitated body was found ; which,
in the opinion of the spectators, had been evidently offered
on the preceding night to this goddess.

The following story respecting Rajah Krishnu-chundru-
ray is believed by many respectable natives of Bengal :
— A Brumhucharee of Kritukona, after repeating the name
of his guardian deity for a long time, till he had established
a great name as a religious devotee, at length had a dream,
in which he supposed that his guardian deity told him to
make a number of offerings to her, which he understood
to mean human sacrifices ; ‘and that then she wouldjtecome
visible to him, and grant him all his desires. He was now
very much perplexed about obtaining the necessary vic-
tims ; and, as the only resource, he applied to Krishnu-
chundru-ray, and promised that, if he would supply the
victims, he should share in the benefits to be derived from
this great act of holiness ! • The llajah consented to this,
and built a house in the midst of a large plain, where he
placed this brumhucharee ; and directed some chosen ser-
vants to seize persons of such and such a description, and
forward them to the brumhucharee. This was done for a
considerable time (some say for two or three years), till at
length the brumhucharee became weak and emaciated
through the perpetration of so many murders; and the
Rajah began to suspect that there must be some mistake in
the business ! He consulted a learned man or two near
him, who declared that the brumhucharee had very likely
mistaken the words spoken to him in his dream ; for that
these words might mean simple offerings of food, &c. A
thousand victims are said to have been thus butchered.”*

* View of the Hindoos, vol. ii. pp. 49 — 52. The late Bishop Ueber
having visited a temple at Umeer, in Jeypore, observes, “The guide told
us in our way back that the tradition was that in ancient times, a man
was sacrificed here every day; that the custom had been laid aside till
Jye Singh had a frightful' dream, in which the destroying power ap-
peared to him, and asked- him whyher image was suffered to be dry?
The Itaja, afraid to disobey, and reluctant to fulfil the requisition to its
ancient extent of horror, took counsel and substituted a goat for the human
victim, with which the

“ Dark goddess of the azure flood,

Whose robes are wet with infant tears,

Scull-chaplet wearer, whom the blood
Of man delights three thousand years,

Was pleased to be contented.”

British Humanity .

125

The Preliminary Discourse of Sale’s Koran (p. 174)
affords information of the existence of these sacrifices in
Arabia. “ The law of Mahomed put a stop to the inhuman
custom which had been long practised by Pagan Arabs, ot
burying their daughters alive, lest they should be reduced
to poverty by providing for them, or else to avoid the
displeasure and disgrace which would follow, if they should
be made captives, or become scandalous by their behaviour ;
the birth of a daughter being, for these reasons, reckoned a
great misfortune, and the death of one as great a happiness!
The manner of their doing this is differently related some
say that, when an Arab had a daughter born, if he intended
to bring her up, he sent her clothed in a garment of wool
or hair, to keep camels or sheep in the desert ; but, if he
designed to put her to death, he let her live till she became
six years old, and then said to her mother, ‘ Perfume her
and adorn her, that I may carry her to her mothers !’
which being done, the father led her to a well, or a pit dug
for that purpose, and, having bid her to look down into it,
pushed her in headlong as he stood behind; and then, filling
up the pit, levelled it with the rest of the ground. But
others sav that, when a woman was ready to fall in labour,
they dug a pit, on the brink whereof she was to be.delivered ;
and, if the child happened to be a daughter, they threw it
into the pit; but if a son they saved it alive. This custom,
though not observed by all the Arabs in general, was yet
very common among several of their tribes ; and particu-
larly those of Ivoreith and Kendeh ; the former using to
bury their daughters alive in Mount Abu Dalama, near
Mecca. In the time of ignorance, while they used this
method to get rid of their daughters, Sasaa, grandfather to
the celebrated poet A1 Farazdak, frequently redeemed
female children from death, giving for every one two she-
camels big with young, and a he-camel; and hereto A1 Fa-
razdak alluded, when, vaunting himself before one .of the
Kalifs of the family of Meya, be said, ‘ I am the son of the
giver of life to the dead!' For which expression, being

“ It is not generally known that persons now alive remember human
sacrifices in the holy places near Calcutta. A very respectable man of
my acquaintance, himself by accident, and without the means of inter-
fering, witnessed one of a '.boy of fourteen or fifteen, in which nothing
was so terrible as the perfect indifference with which (the tears, prayers,
and caresses, which the poor victim lavished, even on his murderers,
were regarded.” Journ. vol. ii. p. 150. 315.

126

India’s Cries to

censured, he excused himself by alleging the words of the
Koran, ‘ He who saved a soul alive shall be as if he had
saved the lives of all mankind.’ The Arabs, in murdering
their children, were far from being singular, the practice of
exposing infants and putting them to death being so common
among the ancients, that it is remarked as a thing very ex-
traordinary in the Egyptians that they brought up all their
children ; and by the laws of Lycurgus no child was allowed
to be brought up without the approbation of public oflicers.
At this day, it is said, in China the poorer sort of people
frecpiently put their children, the females especially, to death
with impunity.”*

Colonel Walker, in a highly interesting document repect-
ing Infanticide, of considerable length, addressed to the
Bombay Government, March, 1808, states upon this sub-
ject,— “ However extraordinary the practice of Female In-
fanticide among the Jahreja Rajpoots may appear, it is not
confined to the Jahrejas. The practice of female Infanti-
cide prevails with the Rajkoomars and other tribes in
Bengal. The custom of putting their infant daughters to
death has also been discovered to exist with the Rhatore
Rajpoots of Jevpore and Jhoodpoor; but this fact, when re-
ported in Europe, was doubted and denied to be possible.
It is confirmed, however, by every intelligent and well
informed native of that country ; nor does there appear any
ground whatever for questioning its existence. The exist-
tence of the custom is traced to other tribes of Hindostan,
and in particular to the Jauts and Mewats, which latter are
a sect of Mussulmans. It would be interesting to trace
and develope the laws and customs of the most distinguished
people of antiquity which sanctioned Infanticide. If we
except the fabulous history of the Amazons, I am not aware
that we have any account of a positive law or custom for
the regular and invariable destruction of children of either
sex. The Amazons are said to have formed a state from
which thev excluded men. They held a commerce only
with strangers, and for the purpose merely of having
daughters. They killed their male children, and cut of!
the right breast of their females, to render them more fit for
war. The method of the ancients in exposing their children
was a very general practice, and they do not appear to have
considered it as either cruel or barbarous. Romulus is said

* Par. Papers, as above, pp. 58, 59.

British Humanity.

127

to have laid the citizens under an obligation to educate all
their male children, and the eldest of their daughters!
The requiring of this obligation from the citizens must have
been suggested by the necessity of restraining the practice
of Infanticide; and Romulus probably trusted in procuring
wives for his males from the other tribes in his neighbour-
hood, with as little difficulty as the Jabrejas do at present.

“ Montesquieu proves that the same motives prevailed
Avith the Roman fathers for exposing their children as with
the nations of India, who commit Infanticide. ‘ W e find
not any Roman law that permitted the exposing of chil-
dren. This was, without doubt, an abuse introduced to-
wards the decline of the Republic, when luxury robbed
them of their freedom ; when wealth divided was called
poverty; when the father believed all was lost which he
gave to hfs family and when the family was distinct from his
property.’ It appears that infants newly born were placed
on the ground; those who were agreeable to the father he
took up, or educated ; but those who were displeasing to
him he neglected and exposed. In Greece, Infanticide,
or the exposure of children, appears to have formed a part
of the policy of those states. Solon gave permission by the
law to parents to kill their children ! Aristotle appears an
advocate for the exposing of children ; and conceives, w here
this is not the case, that the number of those brought forth
ought to be limited. He proposes expedients for this pur-
pose more barbarous than any usage of the Jabrejas! The
Greeks appear to have been led to expose their offspring
from the sterility of their territory, and the apprehension of
wrant, excited by a redundant population. The same motive,
arising from a fear of famine, has induced the government
of China, if not to permit, at least to tolerate, parents to
sell and expose their children.

“ In Robertson’s historv of America we are informed that

•r

the difficulty of training up an infant to maturity, amidst
the hardships of savage life, often stifles the voice of nature
among the Americans, and suppresses the strong emotions
of parental tenderness. Some of these women are stated,
in particular, to destroy their female children in their in-
fancy. At Otaheite, and other islands of the Pacific, a
peculiar society exists who destroy their children ;* and

* This has been happily abolished: see Ellis’s Tour in Hawaii, pp.
303 — 305. The Rev. Mr- Knott, a missionary in the South Sea Islands,

128

India 4 Cries to

other nations in a ruile state have been found, who do not
suffer those to live who are born with any natural defect or
deformity. However disgusting it may be to human na-
ture, we find that many nations have tolerated or permitted
parents to destroy their own offspring, and we are certain
that parents have deprived their children of life by availing
themselves, of this privilege ; but the custom of exclusively
murdering females (although the regulations of Romulus
evidently point to their destruction in preference to that of
the males), and a systematical Infanticide, seem to be con-
fined to the Rajpoots of India.”* *

“ The missionaries in New Zealand had repeatedly
heard that female infanticide was practised among its in-
habitants; and one day in August, 1824, the melancholy
fact was confirmed by a chief, who a short time previously
had saved his own child from this fate, out of the hands of
its inhuman mother ! She had twice attempted to put it to
death soon after it was born. The brethren entered into a
free conversation with the natives on the subject, and they
spoke of it with pleasure rather than otherwise, and referred
them to several of the most respectable females with whom
they were acquainted, who had thus destroyed their children.
The manner of putting them to death is, by what they call
ro-mea, or squeezing the nose, as soon as they are born ;
then the hypocritical mother cuts herself with shells, and
makes a great outcry about her dead child. The reasons
which they assigned for this practice were two : — The first,
and perhaps the principal one, was that they were no good
to them in war; for they would only shout and make a
noise, but not fight. The other was, that where the offspring
is numerous, they make the mother too much work, &c.,
therefore she kills' the girls, but saves the boys. We en-
deavoured to show them the impolicy and wickedness of
such proceedings, telling them that it was murder, in the
sight of God ; but they said it was not, it was only ro-mea, or
jqueezing the nose. Oh when will the bright rays of the
gospel chase away their gloom, and deliver them from their
wickedness. *

“ The Jahrejas,” says Colonel Walker in a letter to the

stated that a female presented to him a child, and said that it was in-
debted to him for its life : she had had five childrenand murdered themaU!

* Par. Papers, vol. i. p- 44, 45.
f Smith’s History of Missions, vol. ii. p. 748.

129

British Humanity.

Court of Directors in August, 1819, “ are aware that the
custom of Infanticide is followed by other tribes besides
their own. Although we have not discovered the motive
that has led so many people to adopt this unnatural and
remarkable custom, it is probably among them all to be
ascribed to the same event, and to the same origin. The
sacrifice is confined, it would appear, to females, and to
Rajpoots, or such as claim their descent from that military
race. Among a people devoted to war, and peculiarly ex-
posed to danger, the rearing of their daughters may often
have been an object of great difficulty, and in some situa-
tions they may have proved an impediment to the profes-
sion of arms. They may therefore have made this sacrifice
on some emergency, to their convenience and even to
their safety ; or, if we choose to ascribe it to a dreadful
superstition very prevalent in ancient times, as the means
of appeasing the wrath or of propitiating the favour of the
gods. We are told that the ancient nations assigned this
as their reason for having recourse to similar sacrifices :
‘ They thought nothing,’ says Polybius, * sordid or dis-
honourable that is employed in that design.’ The senate
of Carthage proposed to sacrifice the infant son of Hannibal,
after he had gained the battles of Teeinus and Trebia.

We may assume it is an unquestionable fact, that the
existence of female Infanticide prevails to a greater ex-
tent in India than has yet come under the observation of
the British Government. The knowledge of this fact
would, until lately, have been productive of little more than
to gratify a melancholy and speculative curiosity. It might
have added to the list of those offences which are contrary
to the common course of nature, without affording an op-
portunity of correcting this particular departure from duty
and affection. The case is now very much altered ; and
the same inquiry at this moment might be attended, not
merely with the discovery of the existence of the fact, but
enable us, by the means we possess at present, to suppress
every where this revolting crime within the region of Hin-
dustan. Many of the Districts in which the practice is
supposed to prevail have either fallen under the influence
or the actual Government of Great Britain. Many of those
people are become our subjects, and we are bound in
duty, as well as honour , to reclaim them from the reproach
of killing their own children ! I am certain that the Com-
pany’s Government requires no other excitement nor en-

130

India’s Cries (u

couragement for undertaking this humane work, than would
result from the probability of their success.”*

Who does not blush for the degradation and depravity
of human nature ? In civilized countries these well au-
thenticated statements appear almost beyond credibility ;
but the ancient prevalence of human sacrifices may dispose
the reader to receive with paiuful credence the affecting
accounts of the present state of Infanticide in India con -
tained in this book.

CHAP. II.

Infanticide in India.— Origin — nature— crime— extent—
present state — demoralizing influence.

Infanticide appears principally to exist at the present
period in Tndia and China. Of its prevalence in China a
Missionary writes : — “A man came to me for medicine, with
whom I conversed awhile privately. I asked him bow long
he had left China, and whether he ever thought upon his
family there ? He said he frequently thought on them, and
intended next year to return and visit them, for he had
three sons, and "one daughter who was married. * I had an-
other daughter,’ he added, ‘but I did not bring her up.’ ‘Not
bring her up,’ said I ; ‘ what then did you do with her?’ ‘ 1
smothered her,’ said he. ‘ This year also, I beard by let-
ter, that another daughter was born : I sent word to have
that smothered also, but the mother has preserved her
alive.’ I was shocked at this speech ; and still more at
the indifference with which he uttered it. * What 1’ said
I, ‘ murder your own children ! Do you not shudder at
such an act?’ ‘Oh no,’ said he; ‘ it is a very common
thing in China; we put the female children out of the way
to save the trouble of bringing them up: some people

* Par. Papers, 1324, p. 127, 128. For farther information upon this
subject, see Grotius’ lie Satisfi Christi, c. x. Dr- J- Owen, tic fat.
Vera Tkeol. c. viii. p. 33 — 41. Magee’s work on Atonement and Sacri-
fice, Dis. v. p. 3. /

131

British Humanity.

have smothered five or six daughters !’ Mv horror was in-
creased by his continued indifference, and the lightness
with which such crimes are perpetrated in China with im-
punity. What an awful view does this present of the
* Celestial Empire, loaded with crime, deluged with blood,
and ripe for destruction ! ”

Of the internal state of China, little is known in Europe,
but the paramount influence of Great Britain in Hindostan,
renders the subject, under discussion, peculiarly interesting
in this country.

“ The people in some parts of India,' says the late Rev.
W. Ward, “particularly the inhabitants of Orissa, and of
the eastern parts of Bengal, frequently offer their children
to the goddess Gunga. The following reason is assigned for
this practice : — When a woman has been long married, and
has no children, it is common for the man, or his wife, or
both of them, to make a vow to the goddess Gunga, that, if
she will bestow the blessing of children upon them, they
will devote the first-born to her. Il after this vow' they
have children, the eldest is nourished till a proper .age,
which may be three, four, or more years, according to cir-
cumstances, when, on a particular day appointed for bathing
in any holv part of the river, they take the child with them,
aud offer it to this goddess : the child is encouraged to go
farther and farther into the water till it is carried away by
the stream, or is pushed of!' by its inhuman parents. Some-
times a stranger seizes the child, and brings it up ; but it is
abandoned by its parents from the moment it floats in the
water, and, if no one be found more humane than they, it
infallibly perishes ! The principal places in Bengal where
this species of murder is practised are, Gunga, Saugur,
where the river Hoogbly disembogues itself into the sea ;
Voidyuvatee, a town about fourteen miles to the north of
Calcutta; Trivinee, Nudeeya, Chakduh, and Prayag or
Allahabad.*

“ The following shocking custom appears to prevail
principally in the northern Districts of Bengal. If an in-
fant refuse the mother’s breast, and decline in health, it is
said to be under the influence of some malignant spirit.
Such a child is sometimes put into a basket, and hung up in
a tree where the evil spirit is supposed to reside. It is

* See the proceedings of the British Government with regard to In-
fanticide at these places in the latter part of this book.

K 2

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India’s Cries to

generally destroyed by ants, or birds of prey ; but some-
times perishes by neglect, though fed and clothed daily. If
it should not be dead at the expiration of three days, the
mother receives it home again and nurses it: but this sel-
dom happens. The late Mr. Thomas, a Missionary, once
saved and restored to its mother an infant which had fallen
out of a basket, at Bholahat, near Malda, at the moment a
jackal was running away with it. As this gentleman and
Mr. Carey were afterwards passing under the same tree,
they found a basket banging in the branches containing the
skeleton of another infant, which had been devoured by
ants. The custom is unknown in many places, but, it is to
be feared, is too common in others.

“ In the north-western parts of Hindostan, the horrid
practice of sacrificing female children as soon as born has
been known from time immemorial. The Hindoos ascribe
this custom to a prophecy delivered by a Brahmun to
Dweep-sing, a Rajpoot king, that his race would lose the
sovereignty through one of his female posterity. Another
opinion is, that this shocking practice has arisen out of the
law of marriage, which obliges the bride’s father to pay
almost divine honours to the bridegroom :* hence persons
of high cast, unwilling thus to humble themselves for the
sake of a daughter, destroy the infant. In the Punjab,
and neighbouring Districts, to a great extent, a cast of
Sikhs, and the Rajpoots, as well as many of the Brahinuns
and other casts, murder their female children as soon as
born, A gentleman, whose information on Indian customs
is very correct, states that this practice was, if it is not at
present, universal among all the Rajpoots, who, he sup-
poses, destroy all their daughters.

“ A friend at Ludhana, in a letter written in the year
1812, says, ‘ The horrible custom of murdering female in-
fants is very common among the Rajpoots.. One of these
fellows had been induced, by the tears ot his wife, to spare
the life of a daughter born to him. The girl grew up, and
had arrived at the age of thirteen ; but, unfortunately for
her, had not been demanded in marriage by any one. The
Rajpoot began to apprehend the danger of her bringing a
disgrace upon the family, and resolved to prevent it by

* At the time of marriage the girl’s father, taking hold of the knee of
the boy, worships him, by presenting offerings^ of rice, flowers, paint,
&e., and promising to give him his danghter. Vol. ii. p. 122 125.

British Humanity.

133

putting the girl to death. Shortly after forming this atro-
cious design, he either overheard, or pretended to have
overheard, some of his neighbours speak of his daughter in
a way that tended to increase his fears , when, becoming
outrageous, he rushed upon the poor girl and cut off her
head ! The native magistrate confined him for a year, and
seized all his property. But this was only because the girl
was marriageable ; infants are murdered with perfect im-
punity.’

“ The Jatus, a people who abound in these parts, ’’ says
a friend, in a letter from Agra, in May, 1812, “ destroy
their female children as soon as born ; but, being now afraid
of the English, they remove their pregnant women before
the time of delivery into the district of the Rajah of Burt-
pore, that they may commit these horrid murders with im-
punity. The dark places of the earth are full of the habita-
tions of cruelty !”*

The origin of Infanticide appears very obscure. The
following extracts from the Par. Papers on the subject,
printed June 1824, cast considerable light upon it. J.
Duncan, Esq., Resident at Benares, first directed the atten-
tion of the Bengal Government to the existence of Infan-
ticide among their subjects, in Oct. 1789. “ It is no un-

frequent practice,” says this gentleman, “ among the
Rajkoomars to put their daughters to death. This horrid
custom is said to exist also among other tribes, more espe-
cially in the Vizier’s dominions ; it is thought to be founded
in the Rajkoomer tribe on the inherent extravagant desire
of independency entertained by this race of men , joined ,
perhaps, to the necessity of procuring a suitable settlement
in marriage for these devoted females were they allowed to
grow up ; and the disgrace which would ensue from any
omission in that respect?'' f

A native of Mandavee, in the country of Cutch, thus
described the origin of the practice:— “ It is notoriouslv
known to be the established practice among those of the
Jahreja tribe in the country of Cutch, and adjoining district
of Kattvwar (in the peninsula of Guzerat), not to brin«- up
their daughters, but to put them to death at their births.
The legend that I have heard, as accounting for this strange
practice, is as follows : in former times it happened that to
one ot the head men of those Jahrejas several female chil-

* V iew of the Hindoos, vol. ii. p. 122-12.5. f Par. Papers, p. 6.

India’s Cries to

134

dren were born; and as, among the Hindoos, it is incum-
bent to provide husbands lor their daughters whilst they are
in their non-age, the Jahreja chieftain applied accordingly
to his family Brahmun to pursue the necessary measures
for getting the said female children contracted in marriage
with the sons of his equals in the tribe, and of like valour
and power. The Brahmun, after making every inquiry,
and going about to every place in quest of suitable matches
for these children, returned without effecting his object;
reporting it to the chieftain that, although he had exerted
all his endeavours to find proper alliances for his female
children, still he had not traced any one who was of com-
petent qualifications to be his son-in-law : wherefore (said
the Brahmun), since to retain these, your female offspring,
in the family house, after their arriving at the age of woman-
hood, is contrary to the rules of religion, I will take them
with me, and will burn them in the fire, on condition that it
be stipulated on your part, to destroy, at their birth, all issue
of the same sex that shall be born in your family. I now
lay my solemn malediction, both here and hereafter, on you
and yours, if you fail to perform the same ; in such manner,
that, if you shall preserve any of your future daughters,
they shall pass their lives in penury and want; nor shall
good attend the father or mother of such children. It is
further reported that the Brahmun took away those in-
nocent girls, and consumed them in the flames ;-and that, in
conformity to the stipulation and denunciation aforesaid,
the people of the Jahreja tribes, dwelling in the country of
Cutch, and in the Pergunnahs of Hallar, and other places
within the Peninsula of Guzerat, have to the present day
continued to adhere to the practice in question ; whereby,
whenever a daughter is born, they put these helpless babes,
without, compassion, to death ; without allowing their sur-
viving for the shortest space.”

Being interrogated respecting Adeeba, the daughter of
Rulakjee, former Rajah of Cutch, who was married to one
of the Guicowar Rajahs, he replied,— “ It is true Adeeba
is still surviving at Booj, the capital of Cutch, yet there are
but few exceptions, such as in this instance, to the general
rule, because, from the effect of the malediction pronounced,
no good ensues from their preservation ; insomuch that
if any daughters of this tribe get married into other houses,
the grain in such houses becomes less plentiful ; nor do such
women produce sons, but are the occasion oi feuds arising

British Humanity.

135

in the families into which they are thus transplanted !
Throughout all the country of Cutch there may be six or
eight houses whereiu the Jahreja masters of families bring
up their daughters ; or otherwise, the practice is general ;
and, besides what happens within the limits of that country,
the Jahreja chieftains of Moorvee, Gooudul, and Jamnagur,
in the Peninsula of Guzerat, also kill their female infants.
Those who occasionally preserve their daughters are in-
duced by the consideration of thereby acquiring the merit
of having sons born to them ; as, for instance, when a man
has a succession of female children in his family, he will, at
the suggestion of any one, be induced to believe that, by
bringing them up, sons will also be born to him; whence
chiefly Jahreja daughters are sometimes met with, of whom
there is within my recollection another instance, in the case
ol the Roe chieftain of Cutch, by name Yijrajee, who has
married a daughter of his to the son of Attabye, the Rajah
ol Bhownaguth; that lady may now be about tw'entv or
twenty-two years of age, but I have not heard that she has
yet had any male issue, but that, on the contrary, her hus-
band and she do not agree.”*

Colonel Walker endeavours to account for the rise of
this singular practice as follows: — “ Before I proceed
to detail its progress and circumstances, I shall endeavour
to ascertain the origin and history of a practice, the most
barbarous that ever owed its existence either to the wick-
cduess or weakness of human nature. The early customs
and history of every people are obscure and fabulous. The
Hindoos, with a facility proportionate to their credulity,
generally ascribe their peculiar institutions to a divine ori-
gin : aud, by connecting their observance with religious
duties, they have passed inviolate through many ages.
This, probably more than any other cause, has maintained
that great distinction which is evident between the Hindoos
and other nations, and also between their own castes.
When the customs or rites of any people are harmless,
w hatever form they assume, and from whatever source they
may he derived, they are entitled to toleration and protec-
tion; but they ought to be punished or amended when
their evident tendency is to diminish population , and to
alienate the natural affections of mankind. Of this de-
scription is the custom of female Infanticide, which prevails
among the tribe of Rajputes, denominated Jahrejas. The

* Par. Papers, 1824, p. 23.

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traditionary and legendary accounts of the Hindoos, although
sometimes ingenious, are often the extravagant fictions of
a rude and superstitious people ;• but the oral accounts of
the atrocious custom of Infanticide are comprised in a
simple narrative, and exhibit under a slight disguise a re-
mote historical event.

“ The Jahrejas relate that a powerful Rajah of their
caste, who had a daughter of singular beauty and accom-
plishments, desired his rajgor, or family Brahmun, to affi-
ance her to a prince of desert and rank equal to her own.
The rajgor travelled over many countries without discover-
ing a chief who possessed the requisite qualities; lor, where
wealth and power were combined, personal accomplish-
ments and virtue were defective ; in like manner, where
the advantages of the mind and the body were united, those
of fortune and rank were wanting. The rajgor returned
and reported to the prince that his mission had not proved
successful. This intelligence gave the Rajah much concern,
as the Hindoos reckon it to be the first duty of parents to
provide suitable husbands for their daughters ; and it is
reproachful that they should pass the age of puberty with-
out having been affianced, and under the necessity of living
in a state of celibacy. The Rajah, however, strongly re-
probated every match for his daughter which he conceived
inferior to her high rank and perfection. In this dilemma
the Rajah consulted his rajgor, and he advised him to avoid
the disgrace which would attend the princess s remaining
unmarried, by having recourse to the desperate expedient
of putting his daughter to death. The Rajah was long
averse to this expedient, and remonstrated against the mur-
der of a woman, w'hich, enormous as it is represented in the
shastras, would be aggravated when committed on his own
offspring. The rajgor at length removed the Rajahs scru-
ples by consenting to load himself with the guilt, am to
become in his own person responsible for all the conse-
quences of the sin. Accordingly the princess was put
to death, and female Infanticide was from that time prac-
tised by the Jahrejas. From this narrative curiosity receives
little gratification. It resembles the tales of infancy, rather
than the grave history of a transaction involving the tate ot
a numerous portion of the human race. This, lowever,
comprises all the information which the Jahrejas possess ot
the origin of a custom so contrary to the dictates ol nature,
and which is justifiable on no plea, as it gratifies no reason-
able passion. Notwithstanding this unsatisfactory account

British Humanity.

137

of the origin of Infanticide, many absurd institutions like
this are dependent less on reason than on particular cir-
cumstances, which in the course of many ages, give them
importance and influence.”*

“ I have met with an account of Infanticide,” the Co-
lonel further observes, “ which ascribes its origin to a cir-
cumstance more probable than the disappointment felt by
the Rajah at not finding a suitable match for his daughter.
It is said that one of the early Mussulman invaders of the
Jahrejas* country, who experienced the determination with
which they defended their liberties, united policy to arms,
and sought to consolidate their interests in the country,
by demanding the daughters of the Rajahs in marriage-
The high-spirited Jahrejas would not brook the disgrace,
and pretended they did not preserve their daughters ; but,
fearful of the consequences, and that force would be re-
sorted to in order to obtain what was refused to entreaty,
they listened to the advice of their Rajgors in this extre-
mity, and, deluded bv the fictitious responsibility which they
accepted, the practice of Infanticide originated, and has
since been confirmed. In consistency with this relation is
an account which I have heard of one of the Rajahs ot
Noanuggur, whose daughter was demanded in marriage by
the Emperor of Delhi, and which also throws some light
upon the doubtful point, whether a grown-up daughter is
ever put to death. It appears that although much dis-
credit would attach to a Jehreja who killed his daughter,
after having preserved her for any time, yet that such oc-
currences, however unfrequent, are not without precedent.
In some period of the history of the Jahrejas, it is said
that one of the Jams was despoiled of his country by the
king of Delhi, who promised to restore it, provided Jam
gave him a daughter, whom he had preserved, in marriage.
This must have been a legitimate daughter, as Jam dis-
dainfully rejected the alliance, and transmitted his refusal
through the governor of Ahmedabad, who was the medium
of the proposal on the part of his sovereign. After some
time was^given to reflection, Jam was counselled by his
friends apparently to comply and to depart for Delhi, ac-
companied by his daughter ; when he might evade the dis-
grace, save his honour, and recover his country, by putting
his daughter to death, and give out that she died of sick-

Par. Papers on Infan., 1824, p. 31, 32.

1 ndia's Cries to

IBS

ness or fatigue during the journey. The plan was put into
execution, and this conduct does not appear to have re-
ceived the disapprobation of the caste ; probably it was
applauded.”*

The nature of Infanticide, or the manner in which the
horrid practice is perpetrated, like its origin, is involved
in considerable obscurity. J. Duncan, Esq., Resident at
Benares, in 1789, in his enquiries upon the subject, was
informed that the Rajkoomars “ killed their infant daugh-
ters, or allowed them to die, by denying them all susten-
ance from their birth. ’’t The same gentleman, when Go-
vernor of Bombay, in a conversation with Gajra Bye,
daughter of one of the Guicowar Princes, of Guzerat, in
February, 1804, incidentally ascertained the existence ot
Infanticide in Cutch. On enquiry from Captain Seton,
stationed at Mandavee, it was stated, — “ The custom men-
tioned in Gajra Bye’s relation is in force to this day. Every
female infant born in the Rajah’s family, if of a Ramie or
lawful wife, is immediately dropped into a hole dug in the
earth and filled with milk, where it is drowned.

“Curiosity,” says Colonel Walker, “will naturally be
excited to learn the methods observed in committing these
Infanticides ; and whether they were attended by any com-
punction and ceremony. The common expressions tor
Infanticide are “ Deekree Marne ne Chal, "‘or “the custom
of killing daughters and “ Naree Deekree Marne ne
Chal," or “the custom of killing young daughters.” In
conversation, and in discussing the subject with the Jah-
rejas, the term used was “ Deekree Babut,” or “ the
article of girls.” The subject is disgusting, and I shall
endeavour to state briefly the result of my enquiries. Al-
though the Jahrejas spoke freely of the custom of putting
their daughters to death, without delicacy, and without
pain, they were more reserved on the mode of their execu-
tion, and appeared at first unwilling to be questioned on the
subject. They usually replied that it was an affair of the
women ; it belonged to the nursery, and made no part of
the business of the men. They at last threw off this re-
serve.

“ The following is the translation of a memorandum (rom
Wassonjee Eswarjee, a Nagur Brahmun, who attended the
camp in the quality of Vakeel trom the Gondul (-hit. .

* Par. Papers, p. 52, 53.

t P- 7‘

t P- 20-

British / Humanity .

• When the wives of the Jahreja Rajputes are deliveied ot
daughters, the women, who may be with the mother, icpnir
to the oldest man in the house; this person desires them to
go to him who is the father of the infant, and do as he di-
rects. On this the women go to the father, who desires
them to do us is customary, and so to inform the mothei.
The women then repair to the mother, and tell her to act
in conformity with their usages. The mother next puts
opium on the nipple of her breast, which the child inh.uing
with its milk, dies ! The above is one custom, and the fol-
lowing is another : W hen the child is born, they place the
navel-string on its mouth, and it expires.’ trom the con-
versations of the Jahrejas, it appears that the opium is put
into the mouth of the child ; but the mode ot administering
this drug, described by Wassongee, may have given rise to
the opinion that the Jahrejas drown their daughters bv
throwing them, as soon as they are born, into a vessel of
milk. From every enquiry, I could not understand that the
Jahrejas ever put their daughters to death after this man-
ner ; but the storv may have had its origin in the idea ot
the infant’s imbibing poisoned milk, or from an expression
which is ascribed to the father, who, when the birth ot a
daughter is announced, with brutal equivocation, says to the
attendants ‘ Dliood Pillana.' This is but a popular story ;
and, independently of the circumstance of tew’ infants
sucking immediately on their birth, the placing of opium
on the nipple would effectually prevent it. The true man-
ner bv which the Jahrejas kill their daughters, as received
from the chieftains of Rajkote and Jallia, is subsequently
related.

“ If a father wishes to preserve a daughter, he previously
apprises his wife and family, und his commands are obeyed.
If a mother entertains a wish of preserving a daughter, and
her husband is averse to it, the infant must be put to death !
There are, however, instances where the blandishments
and influence of the mother have succeeded in saving the
infant, by obtaining the revocation of the decree for its de-
struction, but these instances of maternal solicitude are
either unfrequent or but seldom successful. The father
sometimes expressly orders the infant to be put to death,
probably when he suspects some intention of the mother to
preserve it ; but in general this sanguinary intimation is
unnecessary; a total silence on the part of the husband

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is considered to imply his unalterable resolution that the
child, if a female, should perish !

“To render this deed if possible more horrible, the mother
is commonly the executioner of her own offspring ! Wo-
men of rank may have their slaves and attendants, who
perform this office ; but the far greater number execute it
with their own hands. This compliance of the women
must appear the more extraordinary, as they belong to
castes who rear their females, and are brought up in fami-
lies where their own existence is evidence against the un-
natural practice: but as they are betrothed at an early age
they imbibe the superstition of their husbands, and some of
them appeared even as advocates for this custom. They
have been known to pride themselves like the Jahrejas,
and to consider their murder as an act of duty ; an act
which these females, who are mild, modest, and affectionate,
would, if married into any other caste, hold in detestation.
They appear to have several methods of destroying the in-
fantj but two are prevalent. Immediately after the birth of
a female, they put into its mouth some opium, or draw the
umbilical cord over its face, which prevents its respiration.
But the destruction of so young and tender a subject is not
difficult, and it is probably effected without a struggle.
The natural weakness of the infant, when neglected and
left uncleaned some time, causes its death, without the ne-
cessity of actual violence ; and sometimes it is laid on the
ground, or on a plank, and left to expire ! These accounts
L learned in conversation with Jahrejas, and prefer them to
the information of the translated memorandum. The in-
fant, after it is destroyed, is placed in a small basket en-
tirely naked, and in this state carried out and interred. In
Kattywar any of the female attendants ol the family per-
form this office; but in Cutch it is done by the domestic
Rajgor. The Rajgors who bury the infants that perish
receive a fee of one koree, which is a coin equivalent in
value to one-third of a rupee (about ten pence sterling),
and a meal. In Cutch the female Rajgors are the execu-
tioners of the infant instead of the mother, and this seems
to approach nearer to the origin of the custom.

“ The birth of a daughter is considered by the Hindoos
of every description as an inferior event, and the.y rarely
make it the subject of congratulation ; while the birth ot a
son is celebrated with great ostentation and hilarity. It is

British Humanity.

141

not, therefore, surprising, that on the birth of a daughter,
which they may have even preserved, and predetermined
to bring up, a Jahreja family should discover no demon-
stration of joy. The event is allowed to pass over in si-
lence, as if they were ashamed of it. Should any inqui-
sitive person ask a Jahreja the result of the pregnancy of
his wife, if it were a female, he would answer ‘nothing;’
and this expression, in the idiom of the country, is suffi-
ciently significant. 77 te infant is invariably put to death
immediately on its birth , and it would be considered a
cruel and barbarous action to deprive it of life after it
had been allowed to live a day or two. Although in-
stances of this deliberate murder may be very rare, yet
from the examination of a Jahreja, who was reported to
me as having been guilty of this deed, I have reason to be-
lieve they sometimes occur. The death of a daughter is
generally viewed by a Jahreja as an infallible consequence
after its birth ; and it is considered to be an event of such
insignificance that he is seldom apprized of it ! The occur-
rence excites neither surprise nor enquiry : and is never
made a subject even of conversation. It is attended by no
ceremony, and publicity is avoided. Jussajee, of Jallia,
has had three daughters ; they were all put to death at the
time of their birth. Jussajee attended the camp; he is a
man of intelligence, and served the detachment as a guide.
His character and disposition, both for humanity and pro-
priety, are favourable ; but he has not the least compunc-
tion for the murder of these children, and considers the
deed to be, in every respect, justifiable.”*

The following is the statement of Jahreja Dadajee, chief
of Rajcote; “ Many of the Jahrejas of Cutch preserve
their daughters, and, previous to the birth of a child, the
father, if he wishes to preserve the child, signifies such a
wish, and his will is invariably obeyed ; if the mother
wishes, and the father is averse to preserve his daughter,
it is killed ! Exceptions to this take place now and then,
when the mother has great influence over the father. When
the daughters are killed, they are almost invariably put to
death immediately after their birth. On the birth of a
daughter, the mothers very seldom apprize the father, but put
it to death at once. Daughters, when put to death, are al-
ways buried in the state in which they are born, without any
purification, or being wrapped in any clothes. Dadajee

* Par. Papers, 1824, p. 35—37.

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has a daughter alive. He states that he expressed a wish
to preserve it previously to its birth. Some Jahrejas pre-
serve their daughters that may be born within the space of
six months after the death of a chief : though this is little
observed, it is still reckoned proper ; but he says that ava-
rice, or other passions of the parent, make them disregard
this practice. He says there is no uniform mode of killing
the infants. Sometimes they terminate their life by opium,
sometimes by placing the navel-string on their mouth and
suffocating them. Dadajee, on being interrogated as to
any other mode, said, in reply, ‘ What difficulty is there in
blasting a flower V He observes, there is no impropriety
in Jahrejas’ preserving their daughters. Sometimes the
mothers, if there are no female attendants, kill their infants
themselves ; but, in general, women of station never per-
form this unnatural office. In allusion to this subject, as
descriptive of the motives for Infanticide, he states, that in
Kattywar and Hallaur the rubbaries or goatherds allow
their male kids to die when there are many of them brought
forth ; and the charons follow the same practice with their
male buffaloes, both being reckoned unproductive, in a
country where little flesh is consumed, and the only profit
which arises from these animals is from their milk ! *

In Zillah Furruckabad, Bareilly Division, in Sep. 1806,
a man was tried for the murder of his child. The atrocious
act is thus described by the murderer About twenty
days ago a daughter was born in my house, about a little
time before sun-set. On the same day, in the evening, I,
the deponent, on account of the ancient customs of my
tribe of not contracting our daughters in marriage with any
one, as well as from my ignorance of the regulations of
justice, and the contents of the proclamation made with re-
spect to refraining from murdering of daughters, and like-
wise from my dwelling in the jageer, depending upon the
Nawab of Kburudraund Khan ; on this account I took out
of mv house some of the juice of the Ag tree (a deadly
poison) and caused my new-born child to drink it. At
about ten o’clock at night my daughter expired. I was
not acquainted with the Company’s regulations, if I had, J
should never have committed this crime : now, that i am
acquainted with them, I will never again commit the same
crime.” He was ultimately pardoned on the ground of his

ignorance.f

* Par. Papers, 1824, p. 68.

t Par. Papers on Infan. 1858, p. 33, 34.

British Humanity . 143

The crime of female murder is very great according to
the Hindoo s/uistras. — “ The doctrines of the Hindoo reli-
gion have been singularly careful to protect the female sex
and infants from violence ; and it is unlawful to put a woman
to death for any offence whatever. In support of this
opinion they quote the following sloke or verse : —

Shut gao wudhe vepra
Shut vepra wudhe istreea
Shut istreea wudhe bala
Shut bala w udhe muresha.

* To kill one Brahmun is equal to one hundred cows :

* To kill one woman is equal to one hundred Brahmuns :

* To kill one child is equal to one hundred women:

* To kill one hundred children is an offence too heinous

for comparison.’

The crime therefore of killing a woman is considered as
great a sin as killing a hundred Bralnnuns ; and the sin of
killing a young child of either sex is equal to killing a
hundred women.”*-

J. Duncan, Esq., while Resident at Benares procured
a translation of an extract from a Hindoo shastra, in
which the same sentiments are expressed. — “ Let all the
four castes of Brahmun, Khetry, Bvs, and Sooder, know
that the killing of a woman is the greatest of crimes. The
person guilty of such act, having gone into the nerk or
hill called Kal Sooter, shall remain there without nourish-
ment, and be gnawed by worms for as many years as there
are hairs on the woman’s body, and shall remain there
always in pain and misery ; and afterwards, being born
again in the lesser castes, shall become a leper for the same
number of years; and thereafter, becoming of the cast of
Sooder, shall be afflicted with the zukhma, or vomiting of
blood. Being again born of that cast, he becomes the
servant or valet of a Brahmun, by which he is exonerated.
In the same Pooran it is written, that causing abortion is
equal to killing a Brahmun. It is distinguished by the
name of broon hettea.”+ How ignorant of, or inattentive,
to, their own shastras must these people be, to perpetrate,
these inhuman acts of cruel murder ! Can there be any
impropriety in the British Government abolishing the
Suttee, by which practice hundreds of women are annually
murdered ?

* Par. Papers. 1824, p. 42.

t Par. Papers, 1824, pp. 7, 8.

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The extent and present state of this cruel custom appear
by the following extracts from the Par. Papers on Infanti-
cide of 1824 and 1828. The Papers of 1828 contain the
most recent account of the state of Infanticide in the dis-
tricts of Cutch and Cattywar, in Benares and other parts
of the territories under the Bengal Presidency, and also
under the Presidency of Fort St. George. The Papers of
1824, which contain the most information, are divided into
four parts.

Part the first contains “ Papers relating to Infan-
ticide, practised by the Rajkoomars, Rajevanses, Sfc., in
Benares and other parts of the territories under the
Benqal Presidency, and in the state of Ovde : 1789 to
1820, pp. 5—16.

Of the Rajkoomars, Rajevansees, &c., J. Duncan, Esq.
in April, 1789 (referring to the favourable description of the
country), observes, — “The only very unfavourable instance
of this* kind (hat has come before me has happened in the
Mehal of Juanpoor, and its immediate dependencies, which
comprehend the Purgunnah of Juanpoor proper. The
small ones of Raury and Angle; the Salt Mehal of Zuffer-
abad ; together with two distinct Talooks, called Kereeat
Dowst and Kereeat Mhera, and the independent frontier
Talooka, of Singramow. The people I mean to describe
consist of at least three distinct classes, which it is my duty
in this address to bring to the knowledge of Government,
that they may hereafter be treated as your Lordship in
Council may think fit. The first class is the tribe of Raje-
koomars, who deduce their descent from Rajah Pethawra
(in whom about 600 years ago ended the Chowhan dynasty
of the Princes of Delhi), and from whose stock the present
race of the Rajkoomars (who then assumed this new family
denomination) is believed to be sprung. It is said their
numbers do not altogether exceed 40,000, most of whom
inhabit, in nearly one society, the opposite line of our
boundary, in his Excellency the Vixier’s dominions ; but
unfortunately for the quiet of both countries they possess
lands that pay about 20,000 rupees revenue in Angle and
Rereeat Mhera, on our side. They were originally Raj-
poots • and even exceeded that tribe in the wildness of their
notions, and peculiarity of their manners, sciircely owing
anv allegiance either to the Nabobs or our Government
and always ready to betake themselves to arms, to which
they are inured from infancy, either in resentment of public

British Humanity.

1.45

or private wrongs, real or imaginary; at the same time, I
am assured, they have a point of honour from which they
do not deviate, and are famous for faithfully adhering to
those engagements into which they are pleased to enter.”*
Sir John Shore (now Lord Teignmouth), in a Paper on the
Customs and Practices of the Hindoos, has the following
observations on the subject: — “That the practice of In-
fanticide should ever be so general as to become a custom
with any sect or race of people requires the most unex-
ceptionable evidence to gain belief ; and I am sorry to say
that the general practice, as far as regards female infants,
is fully substantiated with respect to a particular tribe on
the frontiers of Juanpore, a district of the province of Be-
nares, adjoining to the country of Oude. A race of Hin-
doos, called ttajkoomars, reside here; and it was discovered
in 1789 only, that the custom of putting to death the female
offspring, by causing the mothers to starve them, had long
subsisted, and did actually then very generally prevail
among them. I he Resident at Benares, in a circuit which
he made through the country where the Rajkoomars dwell,
had an opportunity of authenticating the existence of the
custom from their own confessions ; he conversed with se-
veral ; all unequivocally admitted it, but all did not fully
acknowledge its atrocity ; and the only reason which thev
assigned for the inhuman practice was the great expense of
procuring suitable matches for their daughters if they allowed
them to grow up ! It is some satisfaction to add that the
custom, though general, was not universal, as natural affec-
tion, or some other motive, had induced the fathers of some
Rajkoomar families to bring up one or more of their female
issue; but the instances where more than one daughter had
been spared were very rare! One village only furnished a
complete exception to the general custom ; and the Raj-
koomar informant, who noticed it, supposed that the inha-
bitants had sworn, or solemnly pledged themselves to each
other, to bring up their females; in proof of his assertion in
favour ot the village in question, he added, that several old
maids of the Rajkoomar tribe then actually existed there,
and that their celibacy proceeded from the difficulty of pro-
curing husbands for them, in consequence of the great ex-
penses attending the marriages of this class of people.’’-^-

* Par. Paper*, 1824, p. 5. f Asi. lies. vol. iv. p. 5.

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E. Smith, Esq., Second Judg'e of the Benares Circuit
Court, Jan. 1813, observes, — “Juanpore is a district which
requires a most vigorous hand ; indeed there is no keeping
it in order, perhaps, but by a vigour somewhat beyond the
law. The most turbnlent of the Pergnunahs is Unglee,
inhabited principally by the Rajkoomar Rajpoots, the
daughter-kUHng-race, who are supposed to carry on that
practice in spite of Regulation XXI. of 1795. Indeed it is
said not to be confined to the Rajkoomar Rajpoots, but to
be common with the Raghoovansee bur, and other Raj-
poots ; it is now of course practised with much more secrecy
than formerly, but it is still, I understand, by no means
at an end.”*

J. Shakspeare, Esq., Acting Superintendent of Police in
the Western Provinces, thus speaks of the state of Infanti-
cide in April, 1S1G: “ Section XI. Regulation III., 1804,
contains provisions for the prevention and punishment of the
inhuman practice prevalent among the tribe of Rajkoomars,
of causing their female infants to be strangled to death.
There is reason to believe that this practice still obtains
among the Rajkoomars to nearly the same extent as for-
merly, though a great degree of caution is observed to pre-
vent detection. In the records of this office I find a few re-
ports from Darogahs in former years of the murder of female
children, by mixing their food with the milky juice of the
plant aselepias giganlica, known in Bengal by the name of
akoiul, and by that of ack in Hindostan. This mode of
destroying their offspring is said to be still commonly prac-
tised. * Some few instances have been reported, during the
last year, of persons destroying their children with the in-
tention of revenging themselves for actual or supposed in-
juries, under the impression that the sin of murder would be
visited on the persons by whom they were aggrieved.’ t
W. Cracroft, Esq., Magistrate of Juanpore, in May,
1819, shows the existence of the practice at that period : —
“ Eight Rajkoomars, married men, w'hom I called before
me, had among them seventeen sons and only one daughter!
another mentioned that he had a wife whom her father had
reared, but that her dowry had ruined the family, kurub-
doween Singh, who is a Rajkoomar, df the Nawab s
country, has a sister twelve years old, whose wedding has
been settled in Bauswarrah ; he has also a daughter three

* Par. Papers, p. 13.

t P- 14.

British Humanity. 147

months old, whom he has promised to rear. Talem Singh,
.his grandfather, also brought up a daughter, who is a widow,
and lives in Busera. Soogreem Singh, his son, has also
reared a daughter, who is eight years old, but her marriage
has not been determined on. There are some families,
therefore, among them who would willingly rear their
daughters, but those are very few; and, if by any misfor-
tune their circumstances should become reduced, they
would not hesitate to have recourse to the practice of the
caste. Should you require farther information respecting
Unglee, or the Rajkoomars, I request you will do me the
favour to state specifically the subjects on which you wish
me to report.”*

The Par. Papers respecting the Burning of Widows (vol.
i. 1821): contain the following confirmation of this lamen-
table state of society : The magistrate of Agra, in the Sut-
tee Report ol 1816, remarks, — “ The practice of burning
women on the funeral piles of their husbands does not ex-
ist in this district in the same degree as in others; the rea-
son of this may be ascribed to the prevalence of female
child murder. It is well known that no Rajpoot allows a
daughter to live : their wives are of other castes, and conse-
quently not obliged to sacrifice themselves.”+ ** The prac-
tice of the Rajkoomars (says W. Ewer, Esq., Act. Sup.
of Police,* 1? Lower Provinces) is, I have reason to think,
hut little checked by the enactment .”J Nov. 1818.

Part the second of the Par. Papers of 1824 relates to
" Infanticide practised by the Rajpoots in the District of
Catch and Kattywar, a District of G me rat, ivithin the
Dominions of the Guikwar : 1800 to 1808.” pp. 17—70.

The subject is first noticed in a report from Kerpa Rama,
minister of the Nawaub of Surat, received by J. Duncan,
Esq., Governor of Bombay in 1800 : — “I have heard people
say, ’ said the Minister, “ that among the tribe of Rajpoots,
and especially among the Rajahs of that class, the birth of a
daughter in their houses was considered as disgraceful ; on
which account their women refuse to let their newly-born
daughters have access to their milk, and do put them in any

* Par. Papers, p. 16.

t The Court of Nizamut Adawlut declare child murder to be con-
trary to the existing law of 1804, and wish to know how this can have
been evaded.

1 Par. Papers relative to Suttees, vol. i. p 104

L 2

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India's Cries to

way to death ; but this practice is not general through all
the subdivisions of their tribe, though in several places they
do thus stony-heartedly kill them.”* The same gentleman
received from Gajra Bye, a daughter of a Guicowar prince
of Guzerat, the following intelligence, Feb. 1804: “ Da-
maji Guikwar carried his arms as far as to Cutch, with the
Rajah of w hich a reconciliation took place, on condition of
one of the princesses, his daughters, being given in marriage
to Daraaji ; which lady, named Dankur Bye, lived among
the Guikwars till after Damaji’s death ; when, at her own
request, the then Rajah Fatteh Sing permitted her to return
to her own family in Cutch.”'f* " This incidental narrative,”
says the Minute to Government, “ from Gajra Bye leading
to the question, Whether Dankur Bye had of this marriage
any children '{ it was answered negatively ; and Gajra Bye
immediately followed up his answer by explaining, that,
among that Lady's caste in Cutch, the daughters are not
brought up, but drowned immediately at their birth in a
vessel of milk. Being next questioned how this caste of
people upheld their families, he observed, that they are only
one of the numerous tribes of Rajpoots among the other
subdivisions of which they lind wives; and that Dankur Bye
was spared in consequence of her extraordinary beauty
having excited a particular affection in the breast of her
mother.”!

The Honourable the Governor of Bombay delivered the
following memorandum on this subject, Dec. 1800 : “ A

person desired to speak to me, saying he was come from
the country of Cutch Boojh, and had something ol a secret
nature to impart from Roy Dhun, the Rajah of that territory.
On this person being admitted he said his name was Slieo-
jee Gooijee ; that he is the confidential servant of Roy
Dhun, the Rajah of Cutch, that he is sent by him to solicit
our aid for his release Irom the restraint under which that
chieftain labours, by being placed in a state of confinement
by Futteh Mahomed, whom he states to have subjected the
whole country to his will, not, however, from the dread of
his power and influence. He admits that his master has
no sons ; but there is a male child of Prethy Rowjee, his
late brother, seven years old, and who is called Luckput.
He confesses they never rear daughters in his master's fa-

* Par. Papers on Infan. p. 19. t p. 19.

{ Par. Papers, 1824, p. 19. See pp. 20, 21.

British Humanity.

149

tnily ; and , being asked the reason, he anstrers, ‘ Where
have they an equal to whom to be bestowed in marriage ?' "*
Colonel Walker in his important document on the sub-
ject, dated Baroda, March 1808, gives a full account of the
extent of this custom among the Jahrejas: — “ The practice
of Infanticide appears to have been discontinued by the
■ descendants of the Jahrejas who inhabit Scind, and who
have become converts to the Mahomedan religion. I was
told, however, of an exception, and that one of these con-
verted tribes, or families, still follows the custom of their
ancestors. A few of the Jahrejah tribes of Cutch have
also discontinued Infanticide, or practice it but occasionally ;
for my information was not clear and positive on this point.
The following Jahreja families in that country were men-
tioned as systematically refraining from Infanticide, and
their names deserve to be recorded. The families of Bu-
lach, Bottan, Sar Cubbur, Kotee, Ubra, Jarria, Guffun,
M urasee, Mokarra, Kuya, Retreea, Mor, Row, Jessa,
Dessa, Danrar, Detteea, Joreea, Adreea, Verac, Kunorde,
and Veeur, are enumerated as rearing their daughters.
Some of these families are of responsibility in Cutch ; but
the Air greater part of the inhabitants foliow the practice
without the least remorse. In the Peninsula, although
some individuals have occasionally preserved their daughters,
it appears to have been the result of accidental circum-
stances and impressions, and not the effect of any steady
resolution or principle. The origin of Infanticide among
the Jahrejas is not supposed to be more remote than 500
years. As no disgrace or stigma is attached to the omission
of this act, we might expect that natural affection would
prevail over a barbarous custom ; but this is overpowered
by the influence of habits and prejudices, strengthened by
little selfish views of economy and of domestic ease. I en-
deavoured to ascertain the motives of the Jahrejas who
preserved their daughters ; and, by their own confession,
this act of humanity did not proceed from parental feel-
ings. It appeared to be inspired, not by motives of affec-
tion for the object, so much as by personal considerations,
arising from the ideas of Metempsychosis, which are so uni-
versally and rigidly observed by the Shavuch Banians, the
followers of Jena. These people consider it a sin to de-
prive any being or creature, however mean or noxious, of

• Par. Papers, p. 27.

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India’s Cries to

life ; and their doctrines are said to have made an impres-
sion on a few of the Jahrejas.

“ It would be an interesting inquiry to ascertain the num-
ber of females who perish annually from this detestable
practice of Infanticide. This could only be effected by a
careful research among the Jahreja families, which might
determine their number, and obtain a tolerably correct es-
timate of the casualties. The result of my information was
too vague and uncertain to afford any data of an accurate
calculation ; but it may be useful to state this information,
as, although defective, it may convey some determinate
notion of the extent of this offence against the first laws of
human nature. I shall begin by stating an account which
has the appearance of exaggeration. According to a loose
computation, the number of Jahreja families inhabiting
Cutch and Kattywar is estimated at 125,000, and the num-
ber of female infants yearly destroyed to amount to 20,000.
Being desirous of reducing this inquiry to a state of greater
certainty, I endeavoured to procure a particular list of the
Jahrejas inhabiting these countries. I found it impractica-
ble to obtain this information respecting Cutch ; but the
following is an account of the names and the nurhber of
Jahreja families inhabiting Hallaur aud Muchoo Khaunta,
furnished by an intelligent native, well acquainted with
that extraordinary race : —

A list of the families of the different tribes of Jahrejas
who inhabit Hallaur and Muchoo Khaunta : —

Jam Zadeh, the descendants
of the Jams -

Bharapee

Bhananee

- 100
- 50

Ilurdols -

•

500

Amrun -

- 500

Doongu ranee

500

Dil ...

- eoo

See Sungeea

- - -

100

IJalla -

- 100

Kubbur -

100

Ilapa ...

- 100

Itevvatiee -

- - -

100

Khumanee

- 100

Weebanee

_ - -

500

Kana ...

- 200

Lakanee -

100

Rao ...

- 400

Moranee -

- - -

500

Batach -

- 100

Kunkerya

100

And other castes

- 500

Ummur -

100

5,390

“It is supposed that the annual number of Infanticides
in the Peninsula of Guzerat amounts to 5000. 1 he

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151

number of Jahrejas in Cutch, on the authority of the na-
tives, is ten times as many as Hallaur and Muchoo Khanta,
and this would give us a population of 150,000 men ; for
all these calculations are exclusive of women and children,
who must, from the nature of the case, either be wives or
boys. As a number of Jahrejas in that country have dis-
used Infanticide, without any formal renunciation, however,
of the practice, the number of deaths may be estimated at
30,000. I shall, lastly, state the lowest estimate that I re-
ceived of those murders ; and, although its moderation may
appear in favour of its truth, I am disposed to think this
accouut as short of the number destroyed as the preceding
is probably an exaggeration. These accounts, it is to be
observed, do not pretend to rest on calculation, but convey
the opinions of persons well-informed respecting the state
of the country. According to thi« authority, the number
of Infanticides annually in Hallaur and Muchoo Khanta
are between 1000 and 1100 ; and in Cutch about 2000 !
The disagreement of these estimates would probably defeat
any attempt to reconcile them, but they are sufficient to
establish the enormity aud magnitude of the crime.

“ Whenever a Jahreja saves his daughter he invariably
exerts every means, sometimes to the impoverishment of
his family, to obtain a respectable settlement for her in life.
It is, perhaps, this strong desire that prevents the lower
orders saving their daughters. The instances that were re-
ported to me of Jahrejas who saved their daughters were
of families of rauk in the country ; but these instances of
humanity are few. I shall begin with stating the most re-
markable of them, us it was the effect of conscience, al-
though operating by a kind of double faculty. The Jahreja,
Mokajee of Anundgur, one of the byaud or brotherhood
of the Goudul chief, after a short period, renounced matri-
monial intercourse with his wife, from the apprehension of
having a daughter. This was persevered in for several
years, and Mokajee during that period patiently resisted
the scoffings and persuasions of his cast aud relations, with-
out being in the least diverted from his purpose. The case
became serious, aud the family assembled to prevent the
misfortune, if possible, of Mokajee dying childless. After
every other expedient had failed of success, Koombajee,
late chief of Gondul, in his capacity of Teelaat, or head of
the family, was obliged to lay a solemn and public injunction
on Mokajee, to preserve his daughters. On receiving the

152

India’s Cries to

order of his superior, Mokajee returned to ln9 wife, and
had born to him in succession four daughters ; a circum-
stance which exposed him again to the taunts of the Jah-
rejas, but which he appears to have supported with philo-
sophical indifference. These daughters are still alive, and
are married to the chiefs of Draugudra, Wudwan, Limree,
and Wancaneer.

“ The motives that led Mokajee to pursue this conduct
deserve to be explained. He had become a Kubeer Punt.
The Kubeer Punts form a sect of Biragees, who follow
the tenets of Kubeer, a holy man who lived about 300
years ago. They deny, in general, the authenticity of the
shastras and vedas ; and assert that God is one and invi-
sible, possessing in himself every attribute ascribed by the
Hindoos to different deities. They deny the debtors or
incarnations, and place no confidence in the efficacy of the
ceremonies of worship and purification by washing in rivers ;
but put their whole trust in the sincerity of devotion, and
in good works. Kubeer himself was a Mahomedau by
cast, and a weaver by profession. His disciples may be
either Mahomedans or Hindoos. On his death the Mabo-
medans claimed a right to bury him ; in consequence of
which they quarrelled, and placed a sheet over the corpse,
which, when they withdrew, they found the upper part of
his body to be metamorphosed into a toolsee plant, the fa-
vorite nymphse of Krishna, the lower part into rehan, an
odoriferous herb of green colour, the colour of the prophet
Mahomed ! As a zealous Jahreja, the honour and custom
of his cast required that Mokajee should kill his daughters.
As a Kubeer Punt, the principles of the sect rendered
Infanticide unlawful and criminal. In this situation Moka-
jee could only avoid disgrace or sin by that course of celi-
bacy which he prescribed for himself, and from which he
was relieved by the commands of his chief.

“The chief of Kersura is the next instance of a Jah-
reja who has brought up his daughter, and who ix now mar-
ried to AVujee Sing, the eldest son of the 1 hakore ot
Bhownuggur. The whole merit of this act of humanity is
due to an Arab Jemadar, who gave up to this sordid and
mercenary chief all the arrears of pay which he had earned
in his service, and which amounted to a considerable sum,
on condition that he would preserve his daughter.

“It is more pleasing to relate the third instance, as i
appears to have proceeded from the natural affections o a

British Humanity.

153

parent. Dadajee, the brother of the present chief of
Rajkote, has preserved his daughter; and, from his con-
versation and manners, I was fully impressed that it was
the effect of principle and duty. A similar instance occurs
in the example of Hootajee, the chieftain of Kotara San-
gani, who has preserved all his female offspring. Hootajee
is a professed robber, to whom sentiment and feeling
might be supposed to be strangers. The profession which
he followed did not prevent me conversing with Hootajee,
nor avoiding a pretty frequent intercourse with him. This
man, with the aspect and manners of a barbarian, pos-
sessed all the feelings of natural affection, which led him
to cherish his daughters in opposition to the usage and
prejudices of his tribe. His daughters are between six
and eight years of age, and he brought them to my camp,
where they were vaccinated. I observed their father ca-
ressing them with pleasure, and exulting in them with true
parental satisfaction. Their persons and manners are very
interesting. It deserves remark, as exhibiting a strong
feature in the character of the Jahrejas, and of their feel-
ing with respect to their daughters, that these girls wore
turbans, and were dressed and habited like boys. As if
afraid or ashamed of acknowledging their sex, they assured
me that they were not girls, and, with infantile simplicity,
appealed to their father if it were not the case !

“ The last instance which I shall mention of a Jahreja
savinghis daughter is the chief of Malia, and I believe this
comprises the whole number of existing cases that came to
my knowledge. The wife of this Thakore prevailed on
him to rear his daughter; but, notwithstanding this, he was
one of the last who subscribed to the instrument for abo-
lishing the practice of Infanticide. My reports for the
settlement of the revenue of this country have occasionally
exhibited a solitary instance, wherein the Jahrejas have
saved as well as destroyed their daughters, but my inter-
course with the Jahrejas brought me acquainted with
several who had caused three or four of their female off-
spring to be put to death ; and they spoke of the circum-
stance with the indifference incident to the most ordinary
transaction.

V Even the poorest and lowest Jahreja feels the utmost
solicitude not to taint his blood by an improper alliance. It
does not appear that the number of their wives is limited
by any rule. 1 be practice of concubinage is common

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India's Cries to

amoug the Jahrejas, and in forming these connexions they
are under little or no restraint with respect to cast. It will
be observed that the settlement of their daughters born of
rackelees, or mistresses, is attended with little expense or
publicity ; and the motives, therefore, which lead the Jah-
rejas to destroy their legitimate daughters, do not in the
former case exist with equal force, it is remarkable that
it is the practice of these rackelees, or mistresses, to per-
form Suttee with deceased Jahrejas, which is but rarely
done by their wives. When Rao Lacka, the grandfather
of Rao Raydim, the present chief of Cutch, died, fifteen
rackelees burnt at his funeral “pile ! two of these women
were Mahomedans of the country, and another a See-
deen ; the rest were Hindoos of different casts, but not
one of Rao Lacka’s wives sacrificed herself on this occa-
sion. This deviation from the general Hindoo practice is
merely the effect of another habit or custom, as there is no
law against a Jahreja wife burning with her husband, and
they sometimes voluntarily devote themselves to the flames.
This ceremony is less expected from the wife than the
rackelee, and these unfortunate females conceive it a point
of honour to consume themselves with their lords, being
often inspired with a dreadful emulation to become the first
victim. The Jahreja frives or rackelees are at liberty to
follow this custom, or i.o abstain from it, and neither dis-
grace nor opprobrium is attached to those who may choose
to survive. It may be mentioned as another extraordinary
deviation from the general custom of Hindoos, that, in the
district of Hulwud, the wives of the lowest casts inva-
riably burn with their husbands, which may be the reason
that the Jahreja women excuse themselves ; and, as it is
only people of rank who keep rackelees, instances of this

nature are not frequent. ...

“ The influence of example and communication is ca-
pable of procuring converts to the most flagitious courses.
The Jaitwa Rajpoots, who rule over the division of Rur-
rudda, have been accused of adopting the barbarous prac-
tice of the Jahrejas in destroying their daughters, lhe
Jaitwas may have thought it no disgrace to follow a custom
cherished by their conquerors ; and, having lost the greater
part of their possessions, they may have been desirous,
like the Jahrejas, of relieving themselves from the burthen
of portioning their daughters. They observe a silence on
the subject, and the deed is performed in secrecy ; but the ,

British Humanity.

155

singular fact, that the Ranas of Poorbunder have had no
yrown up daughters for more than a hundred years,
would be sufficient evidence against them. Their chief
executed the same instrument as the Jahrejas did for re-
nouncing the custom ; an unequivocal proof that it ex-
> isted.”*

The third part of the Parliamentary Papers relates to
“ Infanticide practised by the Ilajpoois in the Districts of
Cutch and Kattywar, within the Dominions of the Guick-
war 1808 to 1820, pp. 71—128.

Colonel Walker, referring to the success of his endea-
vours to abolish Infanticide among the Jahrejas, remarks
in his important document : “ 1 was willing to think that
the example might produce a favourable effect on the Jah-
rejas of Cutch, and in this expectation I addressed myself
again to Futteh Mahomed. The Jemadar’s answer con-
tained a second defence of Infanticide, but in more mode-
rate terms ; and it disclosed a circumstance which is pro-
bably true, that his situation rendered it improper for him
to say any thing on the subject to the Jahrejas. It appears
that the Jahreja Byaud of Cutch could easily overturn the
usurped authority of Futteh Mahomed; and that they only
sanction or submit to it, because they have acquired thereby
an extension of their own authority, and many illegal pos-
sessions. It is generally understood that if this Jemadar
attempts to deprive them of any of their privileges, or to
circumscribe their unjust acquisition, they could, without
much difficulty, deprive him of his own power. Under
these circumstances we cannot probably indulge any strong
hope that the suppression of Infanticide will soon be at-
tained in Cutch ; and, in the actual state of affairs in that
country, they may, perhaps, afford some apology for Futteh
Mahomed’s appearing as a constrained advocate for the un-
natural crime of Infanticide.

J. R. Carnack, Esq., Resident at Baroda, addressed the
Chief Secretary of the Bombay Government, July, 1816,
“ I have the honour to report, in pursuance of the orders
of the Right Honourable the Governor in Council, that
the abolition ot this inhuman practice in Cutch has not
been accomplished. The urgent representations to that
Government during the life of Futteh Mahomed, and our
subsequent intercourse with his Highness Raidhum and his

Par. Papers, 1824, pp. 37—42..

1 p. 50.

166

India's Cries to

ministers, were attended with no effect; in the first case,
from a declaration, that an interference with the religious
prejudices of the country was incompatible with the situa-
tion of Futteh Mahomed; and latterly the impaired power
of the Rao, and the internal revolutions of Cutch, have
been made a pretext for paying no attention to the execu-
tion of our wishes. Circumstances have not enabled us
therefore to carry our views, for the abolition of Female
Infanticide in Cutch, beyond the measure of represen-
tation ; and, considering that the prejudice which tolerates
this atrocious practice is interwoven with the conceived
notions of honour of families of Jahreja origin, it could not
be expected, until our influence was established, that Fe-
male Infanticide could be suppressed. It may require
also considerable exertions and discretion, now that we
have obtained a political establishment in Cutch, before any
progress is made in the success of our object. In the cus-
toms of the natives of India, but especially in their reli-
gious feelings, any spirit of reform must be introduced by
taking advantage of occasional opportunities to offer advice
or gentle remonstrance, and not by inculcating innovations
or changes from the imposing appearance of our power.
I should have been happy to announce that Female Infan-
ticide was entirely eradicated from the Peninsula of Catty-
war. Although there has lately been no evidence afforded
to me, either by my assistant, or the Guicawar local autho-
rity, of any Jahreja having destroyed his offspring since the
accession to the engagements by means of Colonel W alker ;
I have been disappointed in the result of the statement of
those children who have been reported as preserved. The
letter from Captain Ballantine seems to vouch for only fif-
teen, the disparity of which number is very great according
to the ordinary progress of population.”*

The Governor in Council writes to the Honourable
Court of Directors, December, 1817, “ To the last report
from the Assistant to the Resident at Baroda, on this sub-
ject, we particularly wish to draw your attention, as sub-
mitting a register of the Talookas in Cattywar, where the
Jahrejas reside, and showing how many female children
have been saved (with the names and places of abode of
the parents) since the introduction of Colonel Walkers
arrangements, accompanied by his observations on th e

* Par. Papers, p. 97, see p. 106.

British Humanity.

157

register, and in regard to the adoption of measures which
might be calculated to root out the evil. The report of
Captain Ballantine, while it affords satisfactory proof that
sixty-three female children had been preserved by
our interposition, exhibits a .melancholy picture of the
almost universal continuance of the horrid practice, and
that to an extent beyond what we had anticipated. It is
observable that the preservation of no more than the above
small number of children can be established throughout the
' Talookas specified by Captain Ballantine, where it is con-
cluded the number of Jahrejas must be very considerable ;
since Draffa alone contains 400 families ; nor can it escape
your attention that the Jahrejas enumerated as having pre-
served their female children, have saved only one of the
number that must have been born according to the ordi-
nary course of nature.’'*

Colonel Walker having retired from India, but still
deeply interested in this philanthropic design of abolishing
Infanticide, addressed the following letter to the Secretary
of the Court of Directors, in 1819 : — “ In acknowledging
your letter, and the documents to which it gave cover, I beg
to enclose, for the Honourable the Court of Directors, a
memorandum on the subject of Female Infanticide. I have
found it impossible at present to give that important subject
all the consideration which is due to it, and I shall probably
avail myself of a future opportunity of transmitting, for
the notice of the Honourable Court, some additional re-
flections which may occur to me.

“ Although there can be no difference of opinion re-
garding the enormity of the crime of Infanticide, yet it is
not to be considered as peculiar to the natives of India. In
other parts of the earth the same practice has prevailed.
In China it is not uncommon at this day ; where it is per-
mitted by the legislature, and where it is reckoned no dis-
grace nor dishonour to the individual. Every humane person,
however, must agree that such a practice should be stopped
by all the means which a wise Government can command ;
that we have the means in our power there cannot be a
doubt; and I must beg leave to say that my own success is
a proof of this. The means are, persuasion and reason If
these be wisely applied, by the agents of Government, ’they
will be found to be quite sufficient without any inquisitorial

* Par. Papers, p. 106, 107.

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India's Cries to

institution, without any odious system of espionage, which
no remote advantage can make necessary. The foundation
of reform was laid. It Was proved to the natives that this
practice was against their sacred institutions, and it was re-
volting to the best feelings of the human heart. They
agreed to it, and probably did sincerely mean to do so. The
Government, however, and the local authorities, became
remiss, and the people returned by deyrees to habits too
long established. 1 am convinced that it is necessary, by
undeviating attention to the subject, to satisfy them that we
are really sincere in our wish to abolish the crime. All
depends on attention to the subject for a sufficient length
of time, till the inliuence of custom is forgotten, and the
natural affections have sprung up again in the hearts of
parents. They are not wholly lost, although some unhappy
circumstances have been able to cover them for the present.
In attaining this object there cannot be a doubt of our suc-
cess, for nature is working in our favour. All that is re-
quired is attention to the subject, and that for a sufficient
length of time. Naturam repellas furca, tamen usque re-
curret.”*

Part the'fourth, of the Papers of 1824, contains “ Papers
relative to Infanticide, by drowning, practised by the
Hindoos at Sauqur, and other places 1794 to 1820. pp.
129—144.

A case of Infanticide, and the punishment adjudged as
stated in pages 131 — 133, is painfully descriptive of the mo-
ral state of the Hindoos. — “ Mussumaut Jarlee, and Cum-
lee, are charged with murder, but under such circumstances
as urge humanity to soften the rigour of the law. Jarlee’s
daughter was labouring under a loathsome disease, incura-
ble in its nature, and which, by prejudices it were vain to
oppose (but by erecting native hospitals for the reception
of such objects) exposed the unhappy mother to the deser-
tion and contempt of kindred and of friends, who artfully
exhorted her to shorten a life which this growing malady
was slowly and painfully extinguishing, and thus relieve a
suffering child, whose desperate situation admitted no re-
medy, and secure to herself, oppressed by poverty and
shunned as one visited by divine vengeance, an exemption
from misery. Mercy pleads in behalf of a crime committed
under the prevalence of long-established prejudices, and by

* Par. Papers, pp. 118, 119.

British Humanity.

159

one, too, hopeless and deserted: and whom, if it be diffi-
cult, perhaps exceptionable, to defend, it is impossible not
to commiserate. Little can be weighed in excuse for Cum-
lee’s conduct to accompany the unfortunate mother, and
not forcibly : such a deed of hdrror seems unnatural ; and
yet to dissuade her from the commitment of it was more
than could be expected from ignorance and superstition.”*
Jarlee was confined for one year and then dismissed!

The Bombay Judicial Consultation, Jan. 1824, speak of
the trial of Bheeme Mussalin by the magistrate of Poona,
for the wilful murder of Re, female child, for which she was
to be “ imprisoned for, and during the term of, her natural
life.” The Mohthlv Return of Criminal Cases decided by
the Judge, north of the Mahee, Nov. 1826, speak of a
woman, “ after having given birth to a child, exposing it on
a dunghill, where it was destroyed bv hogs. Sentence six
months imprisonment, with such labour as befits her sex !
If this heinous offence (says Mr. Goodwin) be not provided
for by our code, 1 deem it a fit subject for legislation. In
Bengal, such atrocities are, I fancy, punished capitally.
The Honourable Governor of Bombay adds, the new regu-
lation seems to provide for this offence. ”+

The first account of Infanticide at Saugur is introduced
by a letter of the Calcutta magistrates to the Honourable
G. H. Barlow, Vice-President of Council, Feb. 1802.

“ Wc think it our duty to submit to your consideration the enclosed
copy of a deposition delivered at the police-office, by Mr. C. Stir-
ling. The deponent in substance states, that, being at Saugur on the
day of the full moon, in the month of November last, he was a witness
to several inhuman sacrifices, offered, as he represents, to the sharks, and
that the victims consisted of old^men, old women, and children. Other
depositions have been taken, some'on oath, and some without an oath, to
the same effect. Having made the circumstances above-mentioned an
object of our particular attention, it appears that the sacrifices are, as
stated in the depositions, of two descriptions ; of aged persons of both
sexes, which are voluntary, and of children, which of course are involun-
tary ; and that the periods fixed for the performance of them are at the
full moon in November and in January. The custom of sacrificing
children is confined to the people of the eastern districts. The practice
arises from vows made by their parents, who, when apprehensive of not
having issue, had promised, in the event of their having five children, to
devote the fifth in its infancy to the Ganges. It might be supposed that
superstition could not be carried father. The following, however, is an
incident in which the dictates of bigotry appear to be still more strongly

* Par. Papers, p. 131.

t Par. Papers on Infanticide, 182r3, p. 31, 32.

160

India's Cries lo

opposed to the sentiments and feelings of nature. Apprehensions being
entertained lest these sacrifices might, at a future period, be prevented
by the police, a boy of about twelve years of age, who, we have reason to
believe, was not the fifth child, and who, consequently, according to the
strict letter of the vow, was not liable to be sacrificed, was thrown into
the Ganges. The boy having saved himself by swimming, a Gosayn en-
deavoured to extend to him his protection; but, singular and unnatural
as( it may appear, he was again seized, and committed to destruction by
his own parents !

“ We have stated that the above sacrifices took place at Saugur, which
Island is held to be peculiarly sacred from its being considered the ter-
mination of the Ganges, and the junction of that river with the sea. The
spot where these rites are administered is described in Major Ilennell’s
map under the title of ‘ the place of sacrifice.’ Saugur is not the only
place where rites of the above nature are performed ; the same practice
prevails at Allahabad, at Bannsbaria, in the Zillah of Ilooghly, and at
Chogdah, in the Zillah of Nuddea. We have reason to believe, however,
that at those places it is become, for the most part, a mere ceremony,
and that the children, though thrown into the Ganges in conformity to
the vow of their parents, are generally, if not uniformly, rescued from
destruction.

“ It does not appear that sacrifices of this nature are sanctioned by
any tenet of the Hindoo code. What, however, has nearly the force of
a religious dogma is the vow itself, and usage, which, in the opinion of
the Hindoos, is equally binding as a written law. The practice appears
to be little countenanced by the religious orders, or by the great body of
the people, who, on the contrary, think it a pious and meritorious act to
rescue a child from destruction, and afterwards to adopt and maintain it
at their own expense. Not having been in possession of any information
regarding the sacrifices in the month of November last, the sacrifices took
place at that period without any interference on the part of the police,
when the number of victims destroyed amounted to no less than thirty-nine.
In the past month we sent a party to prevent a repetition of these bar-
barous rites, and are happy that the duly was effectually performed with-
out ant/ disturbance or opposition whatever . In considering the means
best adapted for preventing a practice so repugnant to nature and hu-
manity, we observe that it would be consistent with precedents already
established to propose a regulation for the prevention of such sacrifices
in future. But, as we have no reason to suppose that the practice was
authorized under the Mogul government, and as the parties concerned
are liable to be punished according to the established law, we presume
it would be sufficient to issue a proclamation, notifying that any persons
who may be parties in such sacrifice will be tried and punished for the
offence according to the general laws and regulations of the country.
The foregoing remarks and suggestions are applicable only to the invo-
luntary sacrifices of children. With respect to the self-devotion of the
aged and infirm, in the Ganges, the practice prevails so generally, and is
considered by the Hindoos, under certain circumstances, so instrumental
to their happiness in a future state of existence, that we doubt whether
any rules which could be adopted would prevent a practice rooted in the
most remote antiquity, and sanctioned by express tenets in their sacred
books.”*

Par. Papers, pp. 134, 135.

British Humanity.

161

It is deeply to be regretted that the shield of British
humanity and justice has not been thrown over the sick,
the aged, and the infirm, who are frequently murdered by
cruel exposure on the banks of the Ganges, and submer-
sion in its waves.

The nature of these barbarities appears from the informa-
tion and deposition of Charles Starling, a mate in the Pilot
service, taken upon oath, before Charles Martyn, one of
His Majesty’s justices of the peace for the town of Cal-
cutta, in Dec. 1801. He stated “ that on the day of the
full moon, in November last, this deponent, and Edmund
Bartlett, branch pilot, went from the Philip Dundas schooner
on shore to the Pagoda Creek on Saugur Island, where the
people go annually to worship; that, after this deponent and
the said Edmund Bartlett got on shore, they walked up to
the huts of the natives, and after being on shore for an hour
they saw the entrails, as they supposed, of a human body
floating on the water ; and at the same time they also saw
about three thousand natives on the beach. This deponent
further saith, that a fakeer was standing close to him and
the said Edmund Bartlet; this deponent asked him, the
said fakeer, the reason why a number of the natives were
ordered to be put into the water; he answered that the
head fakeer had ordered them to go to the water to be de-
voured by the sharks, for the prosperity of their respective
families. The fakeer also informed this deponent that if
a woman had four children she ought to put one of them
into the water to be devoured by the sharks, with the hope
that the other three children should live. This deponent
further saith, that, while he was on the beach, during the
time that he was in the boat going to the shore, this depo-
nent saw altogether eleven men, women, and lads, destroyed
by the sharks. This deponent further saith, that, while
they were in the boat, they heard that a boy was to be put
into the w ater to be destroyed by the sharks ; they waited
there with an intention to save the boy ; but he was not put
into the water while the boat was there. And this deponent
is informed, and believes, that as soon as thev returned to
the schooner the boy was put into the water’ and was de-
stroyed by the sharks.”*

Infanticide appears to exist in various parts of India.

“ The custom of Infanticide,” says Sir John Malcolm, “ap-

* Par. Papers, p. 136.

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India's Cries to

pears to he confined to some Rajpoot Chiefs of high rank
and small fortune, who resort to it to prevent their daugh-
ters contracting a marriage beneath their rank, and who
despair of obtaining a marriage with their equals. The
petty Thakore of Cherawul, a relation of the Amjerah
family, married a daughter of the Rawul of Banswarrah
thirty-four years ago (in 1821). The tribe of the Thakore’s
family was so inflated by this occurrence, that it was resolved
no female should make an inferior match ; and, in despair
of obtaining such good fortune again, they kill every female
child.” Sir John says that “ Suutook Ram, minister of
Amjerah, told him, he was sitting with Puddun Singh, the
present Thakore, when he heard the birth of a female in-
fant whispered in his ear, and saw him preparing the fatal
pill of opium (the usual signal) : he implored that the child
might live ; his request was granted; and this little girl,
added Suntook Ram, is always called my daughter.”*

The Judge of Circuit in the Bareilly Division, in 1805,
states to Government, “ The number of persons convicted
of wilful murder is certainly great. The murder of chil-
dren, for the sake of their ornaments, is, I am sorry to say,
common. For my own part, being convinced that under
the existing laws we have no other means of putting an
end to the frequent perpetration of this crime, I could wish
to see the practice of adorning children with valuable
trinkets altogether prohibited. A want of tenderness
and regard for life I think very general throughout the
country.”*!'

“ The crime of destroying illegitimate children in the
womb is prevalent to a shocking degree in Bengal. In
the family of a single Koleen Brahmun, whose daughters
never live with their husbands, it is common for each
daughter to destroy a child in the womb annually ; this
crime is very prevalent among widows, so numerous in this
country. The pundit who gave this information supposes
10,000 children are thus murdered in the Province of
Bengal every month ! ! (qu. every year?) Expressing my
doubts of this extraordinary and shocking circumstance, he
appealed to the fact of many females being tried for these
offences in the courts of justice in every Zillah in Bengal.
He said that the fact was so notorious that every child in

* Rep. of Cen. India, Asi. Jour. Jan. 1823. See also Ham. Hind,
vol. ii. pp. 617 — 666. f Eclec. Ilev. 1828.

British Humanity.

the country knew of it ; it had acquired an appropriate
name, petu phela and pet phelanee is a term of abuse
which one woman often gives to another. Many women
die after taking the drug intended to kill the unborn
child.”*

The Rev. C. Lacey, the Author’s Colleague in Orissa,
in a letter, dated Cuttack, June, 18*27, mentions the follow-
ing interesting fact: —

“A human sacrifice lias lately been offered near Cuttack ; a few par-
ticulars respecting it will not be unacceptable. Human sacrifices art more
frequent than is generally apprehended. Every possible precaution is
taken to keep them secret, so that few are heard of. In the present in-
stance the sacrifice was a young child, a boy, and his parents are of the
Soodra caste. He was either bought or stolen from them by the sacri-
ficer. It seems probable that the person who offered the sacrifice had
made a vow to the goddess to offer a beautiful child in case of some
favour granted ; hence the boy chose, was of very respectable parents,
about five years of age, and very handsome, llow the ceremony was
performed I do not know, but most likely by cutting off the head, as
bodies and heads of human sacrifices have been found; and the goddess
Kalee is represented as being pleased with the flow of blood. I have
witnessed the sacrifices of goats and buffaloes to Kalee, in Bengal, and
this was the manner of sacrificing them ; it is therefore most probable
that the blood and head of the child were carried immediately before the
image and offered to her. The Brahmun, to conceal the murder, after
offering the sacrifice, took the body of the victim and cut it into small
pieces, and boiled it in a handy (a large earthen pot), in which it seems
he intended to bury it. This was a most secure method, as the boiling
disfigured the flesh, and no one here could suspect flesh being in a
handy. It seems he was detected in boiling it. The perpetrator and
the idol were brought before the Magistrate of Cuttack, and a minute
investigation ensued; the evidence appeared clear against the Brahmun.
We, however, condemn no one without oaths, and, the murderer being a
Brahmun, not one of the witnesses would swear against him, as it would
have taken his life. In this manner the murderer was acquitted of all
charges, though it was evident he was guilty of the crime.”

The following extract of a letter, on the neglect of children
in India, from the Rev, A. Sutton of Balasore in Orissa, in
Aug. 1828„ shows that modern heathens, like those of old,
are “ without natural affection —

“ The rains have commenced, and many deaths have occurred in con-
sequence; several have died on and close to our premises. One case
of peculiar distress came before me yesterday, which it may be interest-
ing to record. As I was going in the evening to a neighbouring village
to preach, I saw a Hindostanee woman with a child at the foot o°f a tree ;
on coming up to her I found her much exhausted with the cholera, and’
nearly insensible. I of course gave her medicines, and begged, long in

* Ward’s View, vol. iii. p. 292. See also Asi. Jour. Feb. 1827.

p. 269.

M 2

164

India's Cries iu

vain, of the hard-hearted villagers for a little milk to give the child. To-
day I visited her twice, and she seems somewhat better, but there is
little probability of her recovery ; for, though she has money, yet no one
will supply her with necessaries, and she cannot help herself; perhaps
indeed the circumstance of her having a little money will induce them
to behave worse towards her. I got a little milk to-day and fed the
poor child, but it is painful work ; any heart but that of a Hindoo must
have been moved to witness the eagerness with which the half-famished
infant devoured it; and, when she had drank it, the imploring look of
the little creature made me think of Moses and Pharaoh’s daughter. I
tried every argument I could command to induce the villagers to take
care of the child, and promised to pay any expense ; but no, it was a fe-
male child and nobody cured for it ! I tried what I could do with a fat
wealthy Bratimun, and observed that the woman would die, and then
what would become of the child? but his gentle reply was, ‘ Sahe mur-
rebo aow kee? — It must die too, wliat else?' Such are the mild and gentle
Hindoo Brahmuns. 27th. — The poor woman and several others have
been carried off during the day : we have taken the half-famished child
under our protection. It is rather a pretty little girl, of perhaps about
ten months old : the poor little thing seems determined to live; for she
readily eats and drinks any thing we give her. Our present views
are, if she should live fori two or three yearS) to place, her in Mrs.
Marshman’s or our Calcutta friends’ Asylum for orphan children of na-
tive converts. It is more than probable that many children are left as
this little girl was, and of course perish in the most miserable manner ima-
ginable.”

Colonel Walker, in his letter to the Secretary of the
Honourable Court of Directors, Aug. 1819, expresses his
deep regret on the perusal of Papers relative to the present
state of Infanticide. “ It would,” says the Colonel, “ be a
very painful task for me to enter into a minute and critical
examination of those proceedings which have been held on
Infanticide since I left India; some remarks are unavoidably
necessary on a subject which cannot be viewed without
emotion, and which, to a considerable degree, must involve
the character of our country. The policy and humanity
of our Government are irrevocably blended with the success
of the measures for abolishing this revolting crime. After
a careful perusal of the documents with which I have been
favoured by the indulgence of the Honourable Court, I
have found it impossible to suppress the conclusion that the
subject has either been forgotten for years together or that
some imperious and uncontrollable circumstances had ren-
dered our interference utterly impracticable. From what-
ever resistless cause this has arisen, it is deeply to be la-
mented, and the consequences are far more formidable
than even the immediate effects. The immediate effects
are the loss of so many thousand lives ; but the conse-

British Humanity.

165

quences are still more serious, as the enforcement of the
engagement must now be infinitely more difficult by the
long neglect and disuse of its provisions.

“ At the time that I left India the subject was familiar
to the Jahrejas; there was an impression of interest on
their minds; a return had appeared of parental affection,
and, above all, there was the necessity of obeying a legal
enactment possessing their own solemn sanction, and for
the enforcement of which the British and Guicowar Go-
vernments were pledged. Instead of this picture, the
Jahrejas have now found out that the engagement, which
was at first so reluctantly yielded, and strenuously urged,
means almost nothing, since it may be eluded with impu-
nity ; may be violated without detection and without re-
proof. If they had imagined that there would be so little
danger in its violation as they evidently, at present, be-
lieve to be the case, I should without doubt have found
much less difficulty in obtaining their consent to discontinue
the custom of destroying their daughters.

“ The consequence at this moment operating in Kattywar
is the impression of weakness and vacillancy on the part of
the British Government, or that they are incapable of giving
effect to their own measures. It may seem idle to trace
out the nature and extent of the evil that remissness or ac-
cidents have produced. 1 am aware also that the truth
cannot be stated in all its broadness and honestv to the
Company’s Government in India, as it might irritate in-
stead of conciliate ; yet it should be stated, though with as
much delicacy as the nature of such truth will admit.”*

The demoralizing influence of this inhuman custom must
he evident. J. Duncan, Esq., in his communication to
Government, Oct., 1789, speaking of the Rajkoomars and
other disorderly tribes on the Juanpore frontiers, says,
“ Zalim Sing and Goordut, two of the principal of them,
nave lately levied their forces w ith a design to fight each
other on our borders. I have been obliged to warn the com-
manding officer at Juanpore to be on his guard against
their possible inroads; and, although the appearance of
peace between these men has since increased, yet we must
not relax in our caution what may happen, for I cannot
rely on their moderation ; and what can be expected of men
inured as they are by birth and education to the most atrocious

* Par. Papers, p. 121, 122.

1GG

India's Cries to

deeds.”* To the snme effect is the following extract from
the Judge of the Benares Court of Circuit to the Magis-
trate of the Zillah of Juanpore, Feb., 1816. — “The ex-
treme prevalence of affrays, so much beyond the other
Zillahs that I have passed 'through, seems to have existed
for a long time ; and although the aggregate annual number
may be at present somewhat diminished, yet neither the
propensities of the people, nor the facilities of prevention,
seem to be essentially meliorated. The savage and quar-
relsome spirit of the people in the Pergunnah of Unglee
appears to originate a large and constant proportion of your
business, as well as that of this Court. The jealous and
hasty pride which induces them to become the murderers
of their own female offspring has probably a considerable
effect in blunting their feelings against a sympathetic sense
of the pains they inflict upon one another on the smallest
pretence of right or offence, and to render the dread of
public justice of light or no collective influence.”t

A more recent communication from W. Cracroft, Esq.,
Magistrate of Juanpore, May, 1819, expresses the same sen-
timents, equally applicable to every tribe or caste that prac-
tises Infanticide or any other sanguinary customs:— “ It
may perhaps not be advancing too much to say that the
practice of Infanticide is indirectly a very considerable
cause of the insubordinate character and violent disposi-
tion of the Rajkoomars , as it teaches them early to steel
their hearts against the natural affections, and renders them
familiar with inhumanity; the mere want of female com-
panions and playmates, during the earlier part of adoles-
cence, must have a material effect in preventing their
manners and sentiments from being softened or civilized.
Female Infanticide must also be a great check to popula-
tion in a country which is far from having arrived at its
greatest extent of cultivation. Indeed, a considerable
number (I imagine as many as one-third) of the Rajkoomars
are never married. Considering the question either in a
moral, political, or religious point oj view, it demands the
most, serious attention of Government. +

* Par. Papers, p. 6.

+ p. 13.

t p. 15.

British Humanity.

167

CHAP. III.

Success of efforts , ancient and modern, for the suppression

of Human Sacrifices and Infanticide — Difficulties of

the entire abolition of Infanticide in India.

The practice of human sacrifices, though so prevalent in
different countries and distant ages, is opposed to the dic-
tates of nature; and hence its partial abolition, by civilized
states, long before the Christian era. Probably the earliest
account of Infanticide is the destruction of the children of
the Israelites in the Nile, by Pharaoh, ldug of Egypt.
The first efforts to abolish it upon record originated in the
divine command given by Moses to the Israelites, con-
cerning the abominations of the Canaanites (II. C. 1490
years) — “ Thou shalt say to the children of Israel, Whoso-
ever he be of the children of Israel, or of the strangers
that sojourn in Israel, that giveth any of his seed unto Mo-
lech, he shall surely be put to death ; the people of the
land shall stone him with stones. And I will set my face
against that man, and will cut him off from among his
people ; because he hath given of his seed unto Molech, to
defile my sanctuary, and to profane my holy name. And
if the people of the land do any ways hide their eyes from
the man, when he giveth of his seed unto Molech, and kill
him not; then will I set my face against that man, and
against his family, and will cut him oft’, and all that go a
whoring after him, to commit whoredom with Molech, from
among their people.” Lev. xx. 2 — 5.

“ The Carthaginians (says Rollin) retained the barbarous
custom of offering human sacrifices to their gods till the
ruin of their city. An action which ought to be called
Sacrilegium verius quam sacrum. It was suspended for
tor some years, from the fear of drawing upon themselves
the indignation and arms of Darius I., king of Persia, who
forbade them offering human sacrifices and eating the.
flesh of dogs. But this horrid practice was soon resumed ;
since in the reign of Xerxes, successor of Darius (B. C.
184 years), Gelon, the tyrant of Syracuse, having gained
a considerable victory over the Carthaginians in Sicily,
made the following conditions, among other articles of

168

India's Cries to

peace granted them, that no more human sacrifices should
be offered to Saturn. During the engagement, which
lasted from morning till night, Hamilcar their general was
perpetually offering to the gods sacrifices of living men,
who were thrown on a flaming pile : but, seeing his troops
routed, he himself rushed into the pile, that he might not
survive his disgrace ; and, says St. Ambrose, to extinguish
with his own blood this sacrilegious fire, when he found it
had not proved of service to him.”*

The Romans exerted themselves with success in the
same work of justice and mercy. “It is a very remark-
able fact that the Homans (though heathens themselves)
abolished human sacrifices in this country, at least a century
and a half before the introduction of Christianity among
us. The Romans conceived such an aversion to the
Druids, the high priests of these abominations, whose in-
humanities a reminutely described by Diodorus Siculus
(Lib. 5), that contrary to the ordinary policy of that people,
in their conquests, of invariably tolerating the religion of
the country, they resolved upon an utter extirpation of these
priests and their cruelties. It appears from Plinv (L.
30, c. 1) that human sacrifices were first forbidden at
Rome, by a decree of the Senate, A. U. C. 657 , but that,
some persons still continuing them privately, the Emperor
Augustus renewed the prohibition with effect. T be Em-
peror Tiberius then suppressed thennin Gaul, and Claudius,
as appears from Suetonius (In Claud. c.2o), extnpated the
Druids as well as their sanguinary worship in that country.
These sacrifices existed in our own country (as appears
from Pomponius Mela de situ orbis L. 3 c. 2), until about
the sixtieth year of the Christian era, when the Roman
general Paulinas Suetonius, having reduced the Island of
AnHesea, overthrew the Druids and their inhuman rites so
completely that they never afterwards revived ; but all this
was considerably anterior to the introduction of Christianity
itself. And will it be endured that our own heathen con-
querors shall have actually done more for us than we are
willing to do for our Indian subjects’ Shall the mere na-
tural principle of “ Homo sum humani nihil a me alienum
puto ” have exercised an influence on idolatrous and pagan
Rome’ And shall Britaiu, acting under far higher sanctions,

" Ancient History, Vol. i. p. 109. — Vol. iv. p.

tfritish Humanity.

169

and obliged by a more powerful responsibility, refuse to ac-
knowledge the force of the same argument?”*

Christianity as a system of Religion, and by the prin-
ciples it has "diffused in the government of every people
among whom it has been established, has accomplished the
annihilation of every species of human sacrifice. Read
the article of the learned Bryant, like the roll of the pro-
phet, “ written within and without with mourning, and la-
mentation, and woe,’’ and taking the circuit of the western
world, ask, Where are these horrid rites ? They are all,
with almost every relic of the idolatry connected with
them, —

“ Bury’d 'midst the wreck of things that were.”

In various parts of India, by the progress of Christianity
and the domination of the Mahometans, the practice of
human sacrifices has become almost extinct. “ Like the
other temples in the Deccan (says Dr. Buchanan), the
revenues of the temple of Ramisseram are wasting away.
I saw no human bone in the island. Christianity in its
worst shape has civilized the Deccan.f

“The law of Mahomed put a stop to the inhuman custom
which had been long practised by Pagan Arabs, of burying
their daughters alive. This wicked practice is condemned
by the Koran in several passages, one of which, as some
commentators judge, may also condemn another custom of
the Arabians, altogether as wicked, and as common among
other nations of old, viz. the sacrificing of their children to
their idols, as was frequently done, in particular in satis-
faction of a vow they used to make, that, if they had a cer-
tain number of sons born, they would offer one of them in
sacrifice.;};

Colonel Walker adverts to the efforts of the Maho-
metans for the suppression of Infanticide in India, and
shows the facility with w hich the British power may prevent
this unnatural crime. “The subject was not overlooked bv
the former Government of India, to which the Company
may now be considered as having succeeded. The author
of the Acball Nameh relates that, in the route of the royal
army from Cashmere to Lahore, they came to a village the

* Poynder’s Speech on Human Sacrifices in India (Hatchard'i n. 220.
+ Life of Buchanan, Vol. iL p. 49. ’

1 Par. Papers, p. 58, 59. Sales Koran, Prelim. Elis.

170

India’s Cries to

inhabitants of which had formerly been Hindoo, ‘ where
numbers of the poor people upon having daughters born to
them, that instant secretly put an end to their existence.’
This fact coming to the knowledge of the Emperor Jehan-
guire, he ordered ‘ that this barbarous ‘practice should be
discontinued ; and enacted that whoever should commit it
in future should be put to the torture.’ From this it
would appear that Infanticide engaged the attention of the
Mogul Government, and that it made an attempt to sup-
press the practice. It would be curious, as well as useful,
to ascertain what has been the fate of the measures which
were adopted for this purpose two hundred years ago.
Have they been successful, or have they failed ? The
moral negligence which succeeded the decline of the Mogul
Empire, and the impracticability, in the disordered state of
the country, of enforcing a severe law, would be sufficient
to discourage our expectations that the termination has
been prosperous. Still it would be desirable to know the
actual result, to discover the extent of the impression, and
whether the attempt was only the effect of the feeling at
the moment, or pursued as a system. The extensive power
and dominion which we now possess in India may be made
subservient to this enquiry , and be directed to ascertain
how far the practice of Infanticide prevails in any of the
countries under the influence or control of the British Go-
vernment."*

Modern efforts for the abolition of this inhuman cus-
tom have been various , and attended with some degree of
success. J. Duncan, Esq., in a letter to the Governor
General in Council, in December 1789, states, “ I have
been lately through that part of the country where the Raj-
koomar tribe reside. I have conversed with several of
them, and have found, from their own confessions, that
the custom of female child-murder has long been and
still continues very prevalent among them. I have prevailed
on those situated within our frontier to agree to renounce
in future this horrid practice, to which effect they have en-
tered into the engagement which will be found in the ac-
companying extract of my proceedings ; and, as there
remain a few names to be yet affixed to this covenant, it is
still circulating among the parties, and I shall hereafter
mention the number of the names of the subscribers; to

* Par. Papers, 1824, p. 128.

British Humanity.

171

increase which, and further to promote the salutary object
in view, I have written concerning it to Lucknow. As
this baneful habit is not confined to the Rajkoonmrs alone,
but extends to the tribe called llaghevansa, who reside in
our Pergunnah of Mongra, and ’lalooka of Chandwack,
and in other parts, 1 have taken measures for their signing
a separate similar engagement, from which I have very
sanguine hopes that this system of Infanticide will be put a
stop to, or be at least greatly lessened.

“ The Rajkoomar renunciation of letting their daughters
perish has been received, and is subscribed by all those of
that tribe in this part of the country, including Zalem Sing,
and Goordut Sing, the latter of whom is the only' one of
the subscribers who disallows, by the words of his signa-
ture, of having been guilty of this crime. I have sent a
copy of the original engagement to the Amil of Juanpore,
with directions to him to see it enforced, and to apprehend
and send into Benares, to take his trial, any Rajkoomar
who shall be guilty thereof hereafter : of all which 1 have
apprized that body of men accordingly. I have circulated
a similar subscription in this Pergunnah ot Gurwarah, on
finding that its inhabitants, who are all Doorgavansas, or
descendants of one common ancestor, called Doorg, are
addicted more or less to the same practice of destroying
their female infants.”*

The form of agreement entered into by the Rajkoo-
mars : —

“Whereas it hath become known to the Government of the Honour-
able English East India Company that we of the tribe of ltajkoomars
do not suffer our female children to live : and whereas this is a great
crime, as mentioned in the Bretim Bywunt Pooran, where it is said, that
killing even a foetus is as criminal as killing a Brahmun ; and that for
killing a female or woman the punishment is to suffer in the nerk or hill
called Kail Sooter, for as many years as there are hairs on that female’s
body ; and that afterwards that person shall be born again, and succes-
sively become a leper, and be afflicted with the zukhma : and whereas
the British Government in India, whose subjects we are, have an utter
detestation of such murderous practices, and we do ourselves acknow-
ledge that, although customary among us, it is highly sinful, we do
therefore hereby agree not to commit any longer such detestable acts;
and any among us who (which God forbid) shall be hereafter guilty
thereof, or shall not bring up and get our daughters married, to the best
of our abilities, among those of our caste, shall be expelled from our
tribe, and we shall neither eat nor keep society with such person or

* Till' Papers, 1824, p. 6, 7.

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India's Cries to

persons, besides suffering hereafter the punishments denounced in the
above pooran and shaster. We have therefore entered into this agree-
ment; dated 17th of December, 1789.”*

Colonel Walker, in a communication to the Governor of
Bombay (dated Baroda, December 25th, 1809), specifies
the Jahrejas of Kattywar who had preserved their female
children to the amount of thirty-two, and suggested a dis-
tribution of 14,000 rupees in presents, which was adopted.
He observes, “ During the recent expedition into Kattywar
I was not unmindful of enquiring into the success of the
humane arrangements introduced under the influence of
the Honourable Company’s Government, for the abolish-
ment of female Infanticide among the Jahreja Rajpoots ;
and I am happy to report that this reform has completely
taken root. I have the honour to enclose a list of those
Jahrejas who have preserved their female children, which
fell under my own direct observance. On my halt at
Dherole, I had all those in the immediate neighbourhood
who were capable of attending brought to my tent, and
many were too young to be brought from any distance. It
was extremely gratifying on this occasion to observe the
triumph of nature , feeling, and parental affection, over
prejudice and a horrid superstition ; and that those who,
but a short period before, would, as many of them had
done, have doomed their infants to destruction without
compunction, should now glory in their preservation, and
doa t on them with fondness !

“ I respectfully beg leave to submit to the consideration
of the Honourable the Governor in Council a memorandum
of a disbursement made in presents to those Jahrejas who
had preserved their daughters, and who visited me at Dhe-
role. The fund from which it is to be defrayed is from the
Nuzzeranah, exacted from the Chieftain of Goondul, which
the Honourable the Governor in Council is already ap-
prized included an amercement for the destruction of the
female infant of that Chieftain’s son. This arrangement is
in conformity to the instruction of the Honourable the
Governor in Council, and 1 respectfully trust it will be
honoured with their approval aud sanction.”+

* Par. Papers, 1824, p. 8. For the prevalence of just sentiments in
the British Courts of Justice in India, see the Regulat. of 1795 aud
1799. Par. Papers, 1824, p. 9 — 11.

+ Par. Papers, p. 78, 79.

British Humanity.

173

From the Register of the Jahrejas in Kattywar, June
1817, it appears that the degree of success attending the
efforts to abolish Infanticide has been much less than might
have been anticipated.

Captain Ballantine, in his laudable efforts to abolish this
inhuman custom, proposed some very effectual plans, and
presented to the Government a list of the families of the
Jahrejas with the number of infants saved from 1807 to
1817. He observes, “ In conformity with the commands of
the Honourable Court, and those of the Governments in
India, communicated in your several despatches, my atten-
tion has since been directed to obtain the best possible data
to be procured on the humane and interesting subject of
the Infanticide engagements contracted with the Jahrejas
of the Peninsula by Colonel Walker in his first circuit in
Kattywar. In presenting the accompanying complete
Register of all the Jahrejas known in Kattywar, I have
the satisfaction to think it will be acceptable, as I believe it
is the first paper of the kind that has yet been obtained, and
the more especially as it will form the best basis and data
on which to watch, with better effect, the progress of an
Institution which appears to have excited uncommon in-
terest wherever its extraordinary history has reached ; and
at the same time the most decided attention of our Govern-
ments at home and abroad, so as to introduce, by every
possible means, the best practicable prohibition to the prac-
tice of the most uuparalleled crime, — the systematic murder
by pareuts of their own children. It must be received as
an indubitable testimony that sixty-three female offsprings
saved, bear no proportion to the probable population of the
Jahrejas in the Peninsula, during the long period of ten
years. I much fear the object of our interference for the
suppression of this singular custom has too generally failed,
to select any individual party for the just vengeance of Go-
vernment and offended nature.”*

* Par. Papers, p. 108.

174

India's Cries to

A complete LIST, or particular Register, comprising tile
Talookas, &c., of all the Jahrejas at the -present day in
Kattywar ; together with the Aye and Number of their
Female Offspring saved, or now living, since the intro-
duction of the Infanticide arrangement by Colonel Wal-
ker in 1807 and 1808.

TALOOKAS.

No.

AGE.

In Moorbee

7 years.

Ditto

Villages belonging to
the Moorbee.
Madepoor, of Do.
Surned, of. . Do.
Lujyee.

Beeralloo.

Motana.

Bhella Mota.
Vowdey.

Dyeesuroo.

4 do.

Rajcote ...

Villages belonging to

4 do.

the llajeote

3 do.

Rajcote of Do

Kotarie belonging to

1 do.

the Rajcote

1 do.

Gurridur, of Do

Ladhekoo, of Rajcote
Wourey.

Veerrva.

Paal.

Ghutgoo.

Shapoora.

Purgunnah Mingvey.
Thora belonging toDo
Endoo Do.

Ambano Do.

4 months.

Purgunnah ofRajpoor

4 months.

HunmuntijanoOjOfDo

Bhadwa, of Do.

Kotedoo, of Do.

Veerwal, of Do

Punch Tullow, of Do

2 do.

Purgunnah Veerpoo

2 do.

Kheyuryoo

Kurreedee.

Kheesurroo.

3 do.

TALOOKAS.

No.

AGE.

Gundol

5 vears.

Bhyaud

15 do.

Loonewow

2 do.

6 do.

Looneywow

2J do.

Hunmunteyalloo. . . .

5 do.

Ribra.

Dhorajee

0 do.

1 yr&Gmo.

1 do - Gdo.

Draffa.

Noanuggur.
Surodhur, of Do.. ..
Bhungore, of Do. . . .

2 years.

5 do.

Momanoo, of Do. . . .

5 do.

Guvana, of Do.
Kburba, of Do.

6 do.

Moklianoo, of Do... .
Paynehrura.

Khurida a

11 do.

6 do.

7 do.

Khumbooroo

5 do.

4 do.

G do.

Matta Moda

2 do.

Matta Moda

3 do.

Bebide

2 do.

Hunmunjoo.
Vunthulley

5 do.

Khelsoo

7 do.

Choor

3 do.

Megpoor

2l)do. *

Chomdralloo

7 years.

Anundpoor.
Vessamnoo

4 do.

Salpeperyoo.
Munueet

2 do.

Maroodo.

Jonu.

11 do.

* In the Bhull Pergunnah, and her husband is unable to feed her,
therefore she returned to her father’s house. Such a case of poverty is
truly affecting, and will no doubt claim public attention. There are
other instances where the parties in distress appealed for support, and
said they would lay their daughters at the Sirkar's door for the purpose ! !

British Humanity.

176

TALOOKAS.

No.

AGE.

Jonu

8 do.

6 months.

Joona

2 years.

Satoodur

1 do.

1 y.Crao.

Rajpoora

1 year.

Vaurey

6 do.

1 do.

10 do.

4 months.

2 years.

Soosang

1 do.

6 do.

2 do.

Vaurey

6 do.

Chandley.

Kurle Dhrole

2 do.

TALOOKAS.

No.

AGE.

Vunpurey

2 ys.Gmo.

3 years.

Sunuseera

10 do.

Lcyalloa

14 do.

Rejeya

9 do.

Kheejeryoo

3 do.

Megpoor

3 do.

Sooltanpoor

2 ys.fimo.

Bhakherdo.

Bofueko.

Gutjvo.

Total ....

Females

— saved.

| N. n. This list inclusive of all the
Jhamfa caste in the Peninsula
Camp, Bullumba, June 20, 1817.

The Par. Papers on Infanticide, printed July, 1828, con-
tain tables of infants preserved and stated to be alive be-
longing to the tribe of Jahrejas, in Cutch and Wagur in
1823, to the number of ninety-one. In 1824 was presented
to Government a “ Statement showing the number of
Jahreja females born and preserved in the Western Penin-
sula of Guzerat. The total number shown consists of 2(3(3
females: sixty-three appear to have been in existence June
20, 1817 ; the remaining 203 have been born and preserved
since ; forty-seven of the whole number have died since
their birth, twenty-five are married, and 194 are unmarried.”

H. Pottinger, Esq., Resident in Cutch, forwarded to Go-
vernment a list ol the female Jahrejas living in Cutch, Jan.

I, 182(3, amounting to 143 * These important data, while
they show the measure of success attending the efforts to
abolish Infanticide, painfully demonstrate the continuance
of the practice, and the necessity of more efficient means
for its entire abolition.

The following extract of a treaty of alliance between the
Hon. East India Company and his Highness Maha Raja
Mirza Rao Shri Desserljee, Chief of Cutch, dated Oct.
1819, is interesting: — -“The Hon. Company engages to
exercise no authority over the domestic concerns of the Rao,
or ot those of any of the Jahreja chieftains of the country.
1 hat the Rao, his heirs and successors, shall be absolute

1715

India's Cries to

masters of their territory, and that the civil and criminal
jurisdiction of the British Government shall not be intro-
duced therein.

“ His Highness the Rao, his heirs and successors, at the
particular instance of the Honourable Company, engage to
abolish in their own family the practice of Infanticide ;
they also engage to join heartily with the Honourable Com-
pany in abolishing the custom generally throughout the
Bhyaud of Cutch.

“ Previously to the execution of the deed of guarantee in
favour of Jahreja Byaut, according to the tenor of the six-
teenth article, a written engagement shall be entered into
by them to abstain from the practise of Infanticide ; and
specifying that, in case any of them do practise it, the
guilty person shall submit to a punishment of any kind that
may be determined by the Honourable Company’s Govern-
ment and the Cutch Durbar.”*

The Papers on Infanticide, July, 1828, contain a transla-
tion of an agreement entered into by the Jahrejas of San-
tulpore for the suppression of Infanticide, dated March 3,
1827 ; a similar one was entered into by the Jahrejas of
Cbarchut in June, 1827. For the form of this engagement
see Par. Papers, p. 29, 30.

In the abolition of Infanticide at Saugur humanity
and religion have obtained a noble triumph. The de-
position, p. 161, shews the nature and extent of the evil;
after due investigation of the subject, a proclamation was
issued by the British Government, A.. D. 1802, abolishing
the practice.f In Dec. 1821, the Secretary to the Com-
mittee of Management of the Saugur Island Society re-
ported to the Government that “ the practice of immolat-
ing children had entirely ceased .” The following extract
of an account of a visit to this place by a friend of the
author’s confirms the statement : —

u in the beginning of January, 1825, Mr. Williamson, with three of
the natives, Gorachund, Rotun, and Tanin, went to Gunga Saugur to be
present at the great annual assembly there. It is well known that the
character of this assembly is greatly changed since the merciful and
Christian measures of the Marquis of Wellesley have ten in force.
But still it presents a scene of the grossest superstition, and affords a fa-
vourable opportunity to missionaries of sending far and wide the news of
salvation. While walking along the beach, they met a man with two

* Par. Papers, p. 115.

-j- See this interesting document Par. Papers,
fanticide in India,” by the Author, p. 64.

1824, p. 137, 138. “In-

British Humanity.

177

little boys, and asked him what he meant to do with them at Saugur,
whether he intended giving themGunga? He replied, No no, l>ut he had
made a vow before they were born, that if Gunga would give him children,
he would give their juta, that is their matted hair, to her as soon as they
were able to accompany him.' When it was told him that all this was use-
less, he said, it was agreeable to the shastras and the advice he had re-
ceived from the Brahmuns.’

The following extract of a letter from Capt. H. Hall,
Superintendent of Mhairwarra, to Sir C. Metcalfe, Baronet,
Resident at Delhi, J uly, 1827, is interesting as showing the
abolition of Infanticide in the north of India : —

“ It is most satisfactory to be able to report the complete
and voluntary abolition of the two revoltiny customs,
female Infanticide and the sale of the women. Both
crimes were closely connected, having had their origin in
the heavy expense attending marriage contracts. The
sums were payable by the male side, ever unalterable,
equal to the rich and poor, without any abatement whatever
in favour of the latter. What first established the payment
is unknown, but it was so sacred, inviolable, and even a
partial deviation so disgraceful, that the most necessitous of
the tribe would not incur the imputation. Hence arose as
decided a right over the persons of women as over cattle
or other property. They were inherited and disposed of
accordingly, to the extent even of sons selliny their own
mothers ! Hence also arose Infanticide. The sums pay-
able were beyond the means of so many, that daughters
necessarily remained on hand after maturity, entailed im-
mortal disgrace, and thus imposed a necessity on all female
progeny of becoming victims to their family honour.

“ On the establishment of British rule, both evils gra-
dually diminished ! Females were not allowed to be trans-
ferred, except for conjugal purposes, their consent was to
be obtained, and their choice consulted ; humane treatment
was enforced, and the whole system of considering them as
mere cattle was discouraged. Female Infanticide was at
once prohibited, and though many, no doubt, still fell secret
sacrifices from the great facility of undetected destruction,
yet the danger, aided by improved feeling, increased the
survivors so considerably as to force upon the M hairs a due
sense of the root ot the evil, and a general wish for its re-
moval, by a reduction of the regulated sum of contract ;
but they were averse, indeed declared their inability to
alter their long-established custom themselves, and earnestly
entreated it might be effected by an order of authority,

178

India's Cries to

binding all to obedience by heavy penalties. After the
lapse of a few mouths, allowed for consideration, the whole
was settled in public punchyte, and its resolutions were
confirmed without the slightest alteration, so that the pro-
ceeding originated with, and has been carried through by,
the inhabitants themselves ; nor has there been a single
petition against it, either pending or subsequent to adjust-
ment. They have lowered the sum payable on marriage-
contracts, abolished all right of subsequent sale, and fixed
a year’s imprisonment, or 200 rupees’ fine, with exclusion
from caste, as the punishment for deviation. The arrange-
ment is calculated to give entire satisfaction, leaving nothing
to be wished ; and a more happy proof of general improve-
ment could scarcely be adduced, embracing, as it does, in
its very extensive bearings, the suppression of so much
crime, immorality, and misery.”*

The late Bishop Heber, speaking of the Ramayuna festi-
val at Allahabad, mentions the following important fact: —
“ There was a hideous and accursed practice in ‘ the good
old times’ before the British police was established, at least
if all which the Mussulmans and English say is to be
believed, which shows the Hindoo superstition in all its
horrors. The poor children, who represented Ram, his
brother, and Seeta, who had been thus feasted, honoured,
and made to contribute to the popular amusement, were, it
is said, always poisoned in the sweetmeats given them the
last day of the show, that it might be said their spirits were
absorbed into the deities whom they had represented!
Nothing of the sort can now be done. The children, in-
stead of being bought for the purpose, from a distance, by
the priests, are the children of neighbours, whose prior and
subsequent history is known; and Ram and Seeta now grow
old like other boys and girls.”+

In Ceylon Infanticide has been abolished by the follow-
ing Proclamation of the British Government:—" In the
name of his Majesty George the Fourth, of the United
Kingdom of Great Britain and Ireland, King, Defender
the Faith, We, the Honourable Major-General Sir
Edward Barnes, Knight Commander of the Most Ho-
nourable Military Order of the Bath, Lieutenant Governor
and Commander-in-chief in and over the British settlements
and territories in the Island of Ceylon, with the dependen-

* Par. Papers, 1828, p. 37, 38.

-j- Journal, vol. i. p. 338.

British Humanity. 179

cies thereof, do hereby proclaim, in order that no one may
pretend ignorance of the law — That any person, whether
being the parent or any other. Mho shall kill any child of
whatever age, within the Kandyan Provinces, shall and will
be equally punished with death as for the murder of a
grown up person ; and no plea will be admitted in any ex-
tenuation of any barbarous usage or custom of this descrip-
tion having prevailed, the same being wholly contrary to the
ancient laws of the kingdom of Kandy. Given at Columbo,
in the said Island of Ceylon, the twenty-fifth day of Sep-
tember, in the year of our Lord one thousand eight hundred
and twenty-one.”*

In the island ol Owhyhee, or Hawaii, the recent triumph
of Christianity in the abolition of Infanticide and other in-
human customs presents a subject of the most grateful
nature for the contemplation of the friends of humanity and
religion. See Ellis’s Tous through Hawaii (London), 1826,
pp. 287 — 805.

The difficulties attending theentire abolition of Infanti-
cide in India are considerable. We have seen the efforts
of the Persians and Syracusans to destroy this cruel cus-
tom among the Carthaginians, yet Rollin observes — “ It
appears from Tertullian’s Apology that this barbarous cus-
tom prevailed in Africa, long after the ruin of Carthage.

Infantes penes Africam Saturno immolabantur palam usque
ad proconsulatum I iberii, qui eosdem sacerdotes in eisdem
arboribus templi sui obumbraticibus scelerum votivis cruci-
bus exposuit, teste militia patriae nostrae, quae id ipsum mu-
nus illi proconsuli functa est ; — children were publicly sacri-
ficed to Saturn, down to the proconsulship of Tiberius, who
hanged the sacrificing priests themselves on the trees
which shaded their temples as on so many crosses raised to
expiate their crimes, of which the militia of our country are
witnesses, who were the actors of this execution at the com-
mand of the Proconsul. ”f

The propensity of the Israelites to adopt the sanguinary
customs of the original inhabitants of Canaan is frequently
noticed in the sacred Scriptures. “ Enflaming yourselves
Mrith idols under every green tree ; slaving the children in the
valleys under the clifts of the rocks.” Isa. lvii. 5.—“ In thy
skirts is found the blood of the poor innocents ; 1 have not

* Asiatic Journ. Sep. 1822.

+ Tertul. Apol. c. 9, Rollin’s Anc. Hist. b. i. p. 109

N 2

180

India's Cries to

found it by secret search, but upon all these.” Jer. ii. 34. — ■
“ They have forsaken me and have estranged this place, and
have burned incense in it unto other gods, whom neither they
nor their fathers have known, nor the kings of Judah, and
have fdled this place with the blood of innocents ; they have
built also the high places of Baal, to burn their sons with
fire for burnt-offerings unto Baal, which I commanded not,
nor spake, neither came it into my mind.” Jer. xix. 4, 5.
So also the prophet Ezekiel : “ Thou hast taken thy sons
and thy daughters whom thou hast borne unto me, and
these hast thou sacrificed uuto them to be devoured. Is
this of thy whoredoms a small matter, that thou hast slain
my children, and delivered them to cause them to pass
through the fire for them ?” Ezek. xvi. 20, 21. This cus-
tom is found among the people who were transplanted to
the cities of Samaria by the king of Assyria, and they con-
tinued the practice though in a strange land “ Every na-
tion made gods of their own, and put them in the houses of
the high places which the Samaritans had made, every
nation in their cities wherein they dwelt. And the men of
Babylon made Succoth-benoth, and the men of Cuth made
Nergal, and the men of Hamath made Ashima, and the
Avites made Nibbaz and Tartak, and the Sepharvites burnt
their children in fire to Adramraelech aud Anammelech the
gods of Sepharvaim.” 2 Kings xvii. 29—31.

The Par. Papers on Infanticide show that considerable
difficulties have been experienced in prosecuting the at-
tempts for the abolition of this horrid superstition ; and it
is proper that these difficulties should be known, to chasten
our sanguine expectation of success, and to arm to per-
severance and fortitude. Lord Teignmouth, in a paper on
the Customs and Practices of the Hindoos, justly ob-
serves:—

“ A prohibition, enforced by the denunciation of the
severest temporal penalties, would have little efficacy in
abolishing a custom which existed in opposition to the feel-
ings of humanity and natural affection ; and the sanction
of that religion which the Rajkoomars professed was ap-
pealed to in aid of the ordinances of civil authority ;
upon this principle, an engagement, binding themselves to
desist in future from the barbarous practice of causing the
death of their female children, was prepared, and circulated
among the Rajkoomars for their signature ; and as it was
also discovered that the same custom prevailed, though

British Humanity.

181

in a less degree, among a smaller tribe of people, also within
the province of Benares, called Rajebunses, measures were
adopted at the same time to make them sensible of its ini-
quity, and to procure from them a subscription similar to
that exacted from the Rajkoomars.”*

“ The practice,” says W. Craeroft, Esq., Magistrate of
Juanpore, May, 1819, “arises from the difficulty the Raj-
koomars experience in procuring husbands lor their
daughters. The only tribes who will receive Rajkoomar
females as wives are the Bisen, and Soreej Buns, of Go-
ruckpore, and the Gurwars of Mirzapore, and the Boghel
of Rewah ; and these tribes, from an idea of their supe-
riority, will not admit a Rajkoomar female, without re-
ceiving a very large dowry with her. They intermarry
among each other, and feel no want of the Rajkoomar
females to keep up their race. Until this obstacle can be
removed, or some other means devised lor providing hus-
bands for the females of the Rajkoomar tribe, all efforts
must, in my opinion, fail of checking the practice. No
doubt can exist as to the propriety, indeed the necessity, of
attempting to restrain it in some manner; but it appears
doubtful whether Severe punishment would have that elFect.
Hitherto no magistrate has ever apprehended or committed
any individual on a charge of this kind ; and I do not doubt
that this has been avoided by design, for the instances are
too frequent to admit the possibility of their evading proof,
had a strict search been often made for that purpose. I
wish to be favoured with your opinion, and to have the
directions of Government previously to taking any steps in
a case which involves so many difficulties.”-t-

“ I entered on this undertaking,” says Colonel Walker,
“with sanguine expectations of success, but which were
for a long time disappointed ; and I must own that the
natives had formed much more just opinions on the subject,
when they foretold the difficulties that would attend the at-
tempt, which few of them thought could be overcome but
by the Company making a conquest of the country. I con-
ceived that reason and feeling would effect the relinquishment
of a barbarous custom unconnected with the principles
of society, and which all the passions of the human mind,
and all the forms and maxims of religion, were combined

*Par. Papers, 1824, p. 9. Asiatic Researches, vol. iv.
t Par. Papers, p. 15, 16.

182

India's Cries to

to destroy. As it was evident also that the most disin-
terested humanity had led the Honourable Company to
interfere for the abolition of female Infanticide, I con-
ceived that this reflection, and the respect due to their me-
diation, would have disposed the Jahrejas to comply with a
request which it was scarcely to be supposed could be at
variance with their own sentiments. Bkt sentiments of
nature and humanity have no influence with the Jahrejas ;
and I was soon, however reluctantly, obliged to relinquish
the favourable expectations I had formed of success. The
difficulties were many and formidable.”*

The Governor of Bombay, the Honourable M. Elphin-
stone, expresses himself in the language of despondency,
and unbecoming the high ground obtained by engagements
and treaty with the abettors of this inhuman custom.
“There is one point of great importance in which we are
already entitled to exercise the right of general superin-
tendence. This is in checking the crime of female Infanti-
cide, and in imposing the fines authorized by Colonel
Walker’s agreements on those who may be guilty of it. It
is greatly to be regretted that the difficulty ot detection
should secure the pepetrators of this crime so effectually
from punishment as to render the article against it a dead
letter ! There has been no instance of punishment for In-
fanticide since the agreements were concluded ; and this is
so far from being owing to the diminution of the crime,
that, from the best information Major Ballantine could ob-
tain, it would appear that not more than 100 females horn
since the agreement are now in existence, and it is not easy
to say how many of these might have been spared if the
engagement had never been entered into. No effectual
check can be imposed on this atrocious practice so long as
it is so completely congenial to the general feeling of the
people ; unless, by employing hired agents, as proposed by
Major Ballantine, whose duty it should be to detect offenders
of this description ; and such a measure would lead to so
much intrusion into the most private and domestic proceed-
ings of the superior castes (among whom alone Infanticide
prevails), and would be open to so many abuses on (he part
of the informers, that I do not think the chance of success
would compensate for the disaffection which it would
create. It may also be doubted how far we have a right

* Par. Papers, p. 46. See p. 97.

British .Humanity.

183

to interfere to such an extraordinary pitch with the private
life of a people with whose civil government and internal
police we do not pretend to have any concern. We must
therefore be content to follow the footsteps of our predeces-
sors (without attempting to go beyond them) in their most
meritorious endeavours to discountenance this enormity ;
and we may safely flatter ourselves, that, as the manners of
the people become softened by a continuance of tranquillity
and good order, they will gradually discontinue a practice
which is not more inconsistent with reason than repugnant
to natural instinct.”* .Ian. 1821.

The Par. Papers of 1828 contain the following remarks
by the Political Agent in Kattywar, dated July, 1824: —
“ The principal obstacle to be overcome in rendering the
engagements effectual is the difficulty in detecting those
concerned in the perpetration of the crime ; so long as the
feelings and interests of the people render them disinclined
to afford aid in discovering it, few are prompted to make it
known by a sense of humanity, or even of interest. Though
all classes are ready to admit the barbarity of the practice,
still they view it with so passive a spirit that they feel in-
disposed to encounter the odium or animosity that the con-
sequences of a disclosure might occasion. A constant
intercourse with the Jahrejas, during my annual circuit, has
given me opportunities of impressing on their minds the
interest taken by the British Government in the suppression
of this unnatural practice, and the guilt attached to the
commission of it by the dictates of their own religion. I
received continued assurances that they will discountenance
it; but, from the disproportionate number of females still
existing , it is evident that , although this horrible practice
may be somewhat subdued, it is still far from being re-
linquished.

“ The minds and opinions of the tribe do not appear to
have undergone that change on the subject that will alone
overcome the existence of a custom so unnatural. The
effects of the penalties enjoined by the engagements entered
into by the Jahrejas would operate in deterring from the
commission of the crime, if the means of detection existed,
or its discovery was not opposed by difficulties that defeat
the utmost vigilance. Proving it is almost impracticable,
unless some part of the domestic establishment of a Jahreja

* Par. Papers, p. 116.

184

India's Cries to

betray him, a circumstance that seldom can be expected,
as the domestic servants are generally the old adherents
and dependants of his family.”*

These various statements will prepare the reader to pe-
ruse with interest the concluding chapter of this book. The
ancient Law of God to the Sons of Noah was, “ At the
hand of every man’s brother will I require the life of man.”
If Infanticide be not punished in this manner, is it to be
doubted whether or not, Britain should “ make inquisition
for blood ?” How long is this feeble, temporizing system
to continue? Are we “entitled to exercise the right of
general superintendence,” and shall we shrink from it, and
thus be “ partakers in other men’s sins ?” Let our motto
be, “ Be just and fear not.”

CHAP. IV.

The necessity and propriety of adopting measures for the
entire and immediate abolition of Infanticide — decisive
steps requisite — objections answered— facilities enjoyed
for its abolition — concluding remarks.

It is grateful to the friends of humanity, and confers a
lustre on the British character, that effectual steps have
been taken to abolish some of the cruel customs of India.
It is, however, to be regretted that what has commenced so
well has not been carried forward to the complete annihi-
lation of every practice opposed to the natural dictates of
humanity. “ Usages,” observes Lord Teigumouth, “ origi-
nating in Hindoo superstition and customs of immemorial
prescription have been discountenanced by the British
Administration in Bengal ; while the laws of the Mahome-
dans, which derive their authority from the Koran, have
been modified, or, in effect, altered, in various instances.
The financial system, vbich prevailed in Bengal when the
East India Company undertook the exercise of the De-
wanny functions, was a system of undefined exactions and

* Par. Papers, 1828, p. 10.

185

British Humanity.

arbitrary oppression, supported by the most rigorous rules
of practice ; and the British are entitled to the merit ot hav-
ing annihilated it. The corah, or whip, under the Maho-
raedan Government, was considered a necessary appendage
in the country courts, where the collections were made;
and the application of it was incessant and severe. A prac-
tice adopted on the authority of these ancient rules wou i
be severely punished by the Administration, which has
wisely and humanely abolished them. T hus the former
customs (particularly in the collection of the land revenue)
have undergone a total alteration, to the great benefit of the
community. Let it, however, be observed, that the Regu-
lations, which, by deviating from ancient rules, have contri-
buted so much to the happiness of the people, were in many
instances, at the time of their establishment, considered as
hazardous innovations, repugnant to the feelings and pre-
judices of the natives of the highest class. *

Colonel Walker thus describes the steps so successfully
taken by him for the abolition of Infanticide in Kattywar.

« x had been for several years in habils of friendly correspondence
with Jehajee, the chief of Moorbee, and he had continually expressed a
strong desire to cultivate the favour of the English Government. The
artifices of this chief and his vakeel, who resided in camn, deceived and
amused me for some lime with promises which proved fallacious. 1
availed myself of the agency and influence of Soonderjee Sewjee, after
his arrival in camp, but with no better success. At last Jehajee trans-
mitted a paper, in which he offered to accede to my wishes by preserv-
ing his daughters, provided 1 would reduce Matlia, and restore the village
o/' Kuralta, of which he had been deprived by the Guicouar government !
The possession of this paper I conceived of importance, as it discovered
the selfish and mercenary motives that attached the Jahrejas to Infan-
ticide.' I preserved it' as a testimony which reflected on their pre-
tences of the inviolability of the practice as a custom of the caste, and
destroyed every argument which they had attempted to found on principle.
When Jehajee perceived the disadvantage which attended the possession
of this paper, he made several applications to induce me to restore it,
with which I did not comply. It was also evident that it would be very
difficult to awaken their natural feelings ; and that the same motives
of interest would have more influence in inducing them to relinquish the

practice than any arguments derived from humanity, morality, or religion.
It appeared likewise, from the communications of Jehajee and others,
that the reproach of being the first to renounce an ancient practice
operated as a considerable motive. The authority of this example could
not be complete unless it were set by a chief of acknowledged rank and
superiority.

* Considerations on communicating to the Natives of India the bless-
ings of Christianity, llatchard, 1808, pp. 23 — 38.

186

India's Cries to

“ The ltao of Cutch seemed to possess these qualifications from his
family, and extent of territory. I was induced, therefore, to select this
chieftain; but addressed myself principally to Futteh Mahomed, whose
authority is paramount ip that country, and from whom, as a zealous
Mahomedan, I was led to expect the exertion of his influence for sup-
pressing a crime against nature and religion. The answer, however, of
Futteh Mahomed destroyed every hope of success from that quarter.
This Jemader, who rose from the humble station of a goatherd, and is
extremely illiterate, had the sentiments of his letter probably dicated to
him, and by the hand of his writer transmitted, in an inflated and osten-
tatious style, an elaborate defence of the practice of Infanticide, such as
could be expected to proceed only from a bigotted Jahreja. In the mean
while .every effort was continued to prevail on the Moorbee chief to
abandon Infanticide, which the long detention of the detachment in the
vicinity of that city afforded. It was the daily subject of letters, mes-
sages, and conferences.

« The humanity and tenderness congenial to the sex induced me to
expect the assistance of the women of Jehajee’s family. Ihe preserva-
tion of their offspring appeared peculiarly their business. I conceived
that my appeal to wives and mothers, and to women who came from
tribes who rejected Infanticide, would be attended with every advantage.

I was further led to entertain great hopes of this plan, on account of the
high character of the mother of the chief of Moorbee for prudence, pro-
priety of conduct, and a benevolent disposition. As this lady possessed
considerable influence over her son, I expected that she would exert it
in favour of a measure agreeable to her own feelings. The embarrassed
state of Jehajee’s affairs, and the countenance which he stood in need of
from me for retrieving them, were circumstances which I conceived
would occur to the discretion of his mother, and urge her to obtain from
her son a concession which might give the family a claim to my support.
My overtures to this lady were, at first, received with the feelings natural
to her sex, and she seemed disposed, with die rest of the women, who
held several consultations together on the subject, to unite their influence
for the abolition of Infanticide. But these ebullitions were of short du-
ration; the Jahrejas were alarmed, and the women contended for the
ancient privilege of the caste : they were led away from the path of nature
by the influence of their husbands. The mother of the chief of Moorbee
requested that she might be excused soliciting her son on this head, and
referred me for further information to Jehajee.

“ At this period my prospect of success was very obscure and distant.
Although these efforts, however, had failed of their effect, they were
useful, and paved the way for success, by turning the attention of the
country to a subject which had never before appeared to engage notice.
By discussing the subject frequently tn the public Cutcherry, and exposing
the enormity of the practice, as contrary to the precepts of religion and
the dictates of nature, every caste came to express an abhorrence of Infan-
ticide, and the inveterate prejudices of the Jahrejas began to he shaken.

“ But, whatever influence these circumstances,; might produce, as Je-
hajee was the first chief whom I had addressed on the subjec ■ , i ■ ww i of
the utmost importance to make some impression on him. . I bent every
exertion therefore and tried various expedients to reclaim this chief,
who had already destroyed two of his daughters, from the practice of
Infanticide. At last I obtained from Jehajee a conditional wnUng to
the following effect:— ‘From motives of friendship, the Honourable

British Humanity.

187

Company have urged me to preserve my daughters : to this I consent,
■ e .ui Mntn»n.ioffAr nml Gondul agree. This was the first con-

IIUI CAUCUIClJ} IIIVUUWU ° *. r» _ •

be presumed that he was acquainted with the disposition of Dewajee,
and of the general opinion that this chief, when pressed, would renounce
the practice of killing his daughters. From Dessajee of Malka i ob-
tained a similar writing to that received from the chief of Moorbee. 1
had conceived great expectations from Dessajee, who had preserved a
daughter, and had by his vakeel afforded repeated assurance that he
was ready to renounce Infanticide; but it is remarkable that this chief
used every evasion and didey to avoid executing a formal deed in re-
nunciation of the practice. ,

“ The narrative must now accompany the operations of the detach-
ment which traversed the country of Jam, and arrived at hundorera. I
employed this time, as often as opportunity permitted, in favour of the
design for abolishing Infanticide. NVassonjee Eswurjee, the vakeel of
the Gondul chief, residing in camp, enabled me frequently to converse
with him on the subject ; and this respectable Brahmun was easily pre-
vailed on to unite his influence with mine, in order to prevail on his
master to enter into a formal obligation for abolishing Infanticide. During
these events Wassonjee had occasion to proceed to Gondul on some
revenue affairs, and before his departure he privately gave me such as-
surance as I conceived might be confided in, that he would obtain from
Dewagee authority, on his return, to enter into any engagements which
might be required for preserving the daughters of the Jahrejas residing
in that part of the country. The mission of NVassonjee Eswurjee was
entirely successful ; and on his return to camp, after expressing the re-
luctance of his master to set an example which might bring on him the
reproach of his caste, a deed of the most solemn, effectual, and binding
nature teas executed, renouncing for ever the practice of Infanticide.

“ The following is a translation of this instrument : —

“ Whereas the Honourable English Company, and Anund Row Gui-
cowar, Sena Khaskel Shamsher Bahadur, having set forth to us the dic-
tates of the shastras, and the true faith of the Hindoos, as well as that
the Brimhaway NVurtuch Pooran declares the killing of children to be a
heinous sin, it being written that it is as great an offence to kill an em-
bryo as a Brahmun, that to kill one woman is as great a sin as killing
100 Brahmuns ; that to put one child to death is as great a transgression
against the divine laws as to kill 100 women ; and that the perpetrators
of this sin shall be damned to the hell lvule Sootheeta, where he shall
be infested with as many maggots ns he may have hairs on his body;

188

India's Cries lo

be born again a leper, and debilitated in all his members ; We, Jahreja
Dewajee, and Coer Nuthuo, Zemindars of Gondul (the custom of female
Infanticide having long prevailed in our caste), do hereby agree for our-
selves and for our offspring, as also we bind ourselves in behalf of our
relations and their offspring for ever, for the sake of our own prosperity,
and for the credit of the Hindoo faith, that we shall from this day re-
nounce this practice, and, in doubt of this, that we acknowledge our-
selves offenders against the Sircars. Moreover, should any one in future
commit this offence we shall expel him from our caste, and lie shall be
punished according to the pleasure of the two Governments, and the
rule of the shastras.

“The above writing is duly executed. With the exception of Jam,
every Jahreja chief readily, and without offering a single objection, sub-
scribed to a counterpart of this instrument.”*

In the Bengal Presidency, the proceedings of Govern-
ment. were considered sufficiently explicit and authoritative
to suppress this unnatural custom. The Sup. of Police
addresses the Chief Secretary of Government, May, 1819.
“ Sec. 11, Reg. III. 1804, already provides for the punish-
ment of Infanticide, and it is clearly inexpedient that the
Legislature should interfere in any other manner; the
■practice being declared, a crime, it is the duty of the Ma-
gistrate to do his utmost to convict those who still persist
in it The prevalence of this custom in the Bengal
Presidency, under such circumstances, is a source of deep
regret, and demonstrates the necessity of some more effici-
ent measures for its suppression ; while it shows the de-
fective moral influence of heathenism, in restraining liom
the perpatration of the most unnatural crimes.

More, efficient plans have been proposed for the entire
abolition of Infanticide in India. “ His Lordship in
council regrets to observe (says the Sec. to the Bengal
Government, Aug., 1816), from the remarks contained in
your Report, which are, iu fact, confirmed by information
received from your official sources, that the measures
adopted by Mr. Duncan, when President at Benares, and
the provisions of Reg. XXI. 1795, and Sec. 11, Reg- 1 •

1804, have failed to prevent the inhuman practice which
exists among the Rajkoomars, and some other tiibes of
Rajpoots, of destroying their female infants ; and that,
although a' greater degree of precaution is now observed
to prevent detection, there is too much reason to fear that
the crime itself has not in any degree diminished. t he at-
tention of the Nizamut Adawlut will be directed to the

* Par. Papers, 1824, pp. 46 — 49. t P- 16.

British Humanity.

189

subject of the paragraph above specified, and they will be
desired, after obtaining what further information the local
authorities may be able to furnish, to offer such suggestions
as may appear to them calculated for the more effectual pre-
vention of this dreadful crime, and for the detection and
punishment of those who may be guilty of it. *

' “ We are sensible (says "the Honourable Governor ot
Bombay, in a Minute respecting Infanticide, in 1808) that
it must require the vigilant and concurrent attention ot the
Government of the Guicowar and of the Honourable
Company to ensure, especially during the first years, the
faithful adherence of the several parties to the salutary sti-
pulations to which they have thus been brought to subscribe :
but we rely, on the zeal of the Resident, who will not fail
to stimulate the native administration of Baroda, and,
through it, their officers in Kattywar, to attend to and
make periodical reports of the ejfectsoj the new system
thus happily introduced ; which, it allowed to operate,
must soon become manifest in the number of female chil-
dren which every Jahreja house may soon be known to
contain. On the other hand, the want of such indication
will constitute engagements, which, in the present instance,
ought not to be treated with much indulgence, but rather
punished by a moderate fine, to be always imposed wdth
the privity of the British Government, through the Resi-
dent ; and the amount of which, to be applied to the relief
of those among the more indigent classes of the Jahrejas
who shall be known to fulfil and adhere to the letter and
spirit of their engagements; or otherwise, by the infliction
of such other penalty as the local authorities may deem the
most impressive, and likely to ensure the attainment of an
object so highly salutary and indispensable in all respects,
as is the extirpation of the baneful practice of Infanticide
from all the districts of Kattywar, with an ultimate view to
the same humane object in Cutcb. It is accordingly de-
sired that the Resident will concert with the Guicowar
government the best means for obtaining periodical notices
of the operation of the obligations ; making it also a rule
to submit (exclusive of such intermediate reports as may
become necessary) one general statement on the last day
of each year, how far the amended system has been acted
on and observed ; what deviations are known or suspected

Par. Papers, 1824, p. 14.

190

India's Cries to

to have been made from its rules, and what measures pur-
sued for their enforcement ; the whole to be accompanied
with an estimate of the number of lives that may, under
the blessing of Divine Providence, be thus ultimately saved
to the community.”*

Captain Ballantine writes, July 181(5, — “The increasing
interest with which the entire abolition (of Infanticide) is
viewed by the British Government, and community in
general, suggests to me the propriety of offering for your
consideration, and the sanction of the Right Honourable
the Governor in Council, a more efficient means of prose-
cuting, under our own immediate supervision, every pos-
sible channel by which to detect any deviation from these
solemn engagements. 1 have not relaxed on any occasion
to impress on the minds of the Guicowar officers the com-
mon interest with which the entire abolition of the practice
is considered; and, although my applications have not
been successful, it is in justice to them to be observed that
most of the principal Jahreja chiefs situated in Halaur, &c.,
have been amenable to the Paishwa’s authority, which, com-
bined with the causes above adverted to, is entitled to due
consideration. I have therefore to solicit permission to
entertain such an establishment as may be considered
equal to the full accomplishment of this interesting and
humane object. It is known to you that in the detection of
any case of delinquency, as in those enumerated by Colonel
Walker, a fine proportioned to the case, and the ability of
the parties, is imposed ; nor may it seem, I would respect-
fully observe, objectionable that the public expense on this
account should be reimbursed from the same source.

“ The means for detection must of course be by clandes-
tine intercourse with the parties and surrounding inhabi-
tants, and to which end persons so deputed must remain for
some time on the spot. Guzurattee mehtas, or writers, are
the proper persons to be employed on this duty ; they were
employed bv the native Government in these duties, and
the present number to be selected for this important duty
should not be less than five at fifty rupees per mensem. +

The Resident at Baroda, in 1816, J. R. Carnac, Esq.,
accords with the propriety of these suggestions “ i he
Jahrejas, though proud, are, like the other natives of India,
very avaricious. The object which could not be gained by

* Par. Papers, p. 70.

+ Par. Papers, p. 98.

British Humanity.

191

speaking to their feelings might be effected by working on
their disposition. The reward of a hundred rupees, to him
who could satisfactorily establish in another the perpe-
tration of Infanticide, might bring to light numerous cir-
cumstances of which ice now remain in ignorance. Nor
would the expense of such remunerations fall on either the
Native or British Governments. By the bond to which
the Jahrejas have subscribed they have rendered themselves
liable to punishment at the will of the Sircar ; and it could
not be considered a severe punishment to insist on the pay-
ment of a fine which would more than defray tbe charges
attendant on receiving the information of their guilt. It
may not be deemed irrelevant to furnish Government with
what I conceive an adequate scale of rewards and punish-
ments; an informer against the Jam should receive 1000
rupees ; against the inferior Rajahs 500 ; against their
near relations 250 ; and against a poor Jahreja 100. The
Jam, if proved guilty, should be fined 30,000 rupees ; an
inferior Rajah 10,000 ; their near relations 12500, and a
poor Jahreja as much as he could pay without ruin. The
difficulty of inducing any one to come forward against so
powerful a man as the Jain renders it necessary that his
reward should be liberal; and, for the sake of example, it
is desirable that a person in his high station should be de-
tected and severely punished. The pride of the lower
Jahrejas is to support the customs of their clan, and to
follow the steps of their great relations in every act. We
can never therefore expect the practice of Infanticide to
be fairly laid aside till the principal Jahrejas are either
induced or forced to set the example ; I have therefore
stated the reward of the informer against the Jam, and the
punishment of that chieftain, at a high rate.”*

The measures here proposed are desirable and necessary .
The Honourable Court of Directors observe in a letter to
the Governor of Bombay, March, 1816, referring to an
enquiry of the Resident at Baroda, to ascertain and report
whether the practice had been discontinued wholly or in
part in Cutch, and whether it had entirely ceased within
the province of Kattywar : “Most sincerely do we wish
that that report may prove satisfactory ; and we must again
enjoin you, in the most serious and earnest manner, to be
unremitting in your endeavours to accomplish this humane

* Par. Papers, p. 103, see p. 114, and Par. Papers, 1828, p. 15.

192

India's Cries to

object in the countries where the British influence can be
felt or exerted."*

The Honourable Governor of Bombay, in Camp Jan.
1821, remarks: — “The three most probable points ot dif-
ference with the Jahrejas are settling their disputes among
themselves, enforcing the prohibition of female Infanticide,
and compelling them to act against plunderers in their own
districts. In the first, all danger may be averted by the
prompt and impartial administration of justice ; in the
second, by caution and delicacy in the means of detecting
guilt, and moderation in punishing it. The third is an ob-
ject of great importance ; it is more likely to be obtained
by vigilance than severity, by explaining what is expected,
censuring neglect, and compelling restitution, with the ad-
dition of a fine as the punishment of participation. ”f The
prompt and impartial administration of justice towards the
perpetrators of child murder, appears far more desirable
and necessary than the caution of delicacy here enjoined.
Why such tender treatment of acts ot murder ! Why
such false delicacy to search out iniquity and make “ inqui-
sition for blood V’ Surely this conduct is unbecoming
the British and Christian character.

Colonel Walker, on returning from India, still deeply
interested in the success of his humane efforts, addressed
the Honourable Court of Directors, July, 1819, to the fol-

lowing effect : — . , T r .

“ In offering my opinion upon the means of suppressing female intanti-
cide in the West of India I must first observe that this object should be
accomplished without violating the feelings ofthe natives, and withouthav-
ing recourse to actual coercion. I must also beg to refer to my own pro-
ceedings, which succeeded in obtaining the consent of the people to relin-
quish this barbarous and unnatural practice. It was accomplished, no
doubt, with great difficulty, but it was so far a spontaneous act that it was
solely effected by persuasion and reason. It is under this influence alone
that the measure can ultimately be expected to prove successful ; but
from the peculiar habits of the people of this part of India, the practice of
destroying the children cannot be overcome by the mere dictates of
natural affection. When this tie was once abandoned, it would be
long before it could be again recovered ; and it would be necessary
that they should be continually watched, and urged to the performance
of a duty which is seldom neglected even by the brutes! It was foreseen
that the mere engagement which these people had contracted for discon-
tinuing Infanticide, however solemn and authentic, would not be suffi-
cient unless they were looked after with vigilance ; unless they were fre-
quently encouraged ; and unless , those instances in w nc i icy 111 nn”
their own voluntary engagement were detected and punished. Tins mode

Par. Papers, p. 94

99.

+ p.117.

British Huvianih/.

193

of punishment was provided by their agreement. 1 am persuaded that
a system of this kind would have succeeded, and have preserved, in a
great degree, the engagement inviolate for the abolition of Infanticide.

“ It was under the influence of a similar train of reflection that I sug-
gested to the Government, when I quitted India, to exact an annual
report of the progress of Infanticide, and that it should be the object
ot continual care and solicitude. Before I retired from the service I
had the satisfaction to see that the principles for its abolition had
made no slight impression on the minds of the people, and in a short
period they had saved a considerable number of infants. But, from
the report which lias now been received from India, it would appear
that the whole number saved in the course of ten years is little more
than sixty ! and perhaps not a third more than were presented by
their parents to me in Kattywar with feelings of affection and delight.

“The first circumstance which requires attention is to see the people
often, and by a frequent intercourse to inspire them with sentiments more
favourable to humanity. It is scarcely to be expected that the Jahre-
jas will seek our society with greater encouragement than it is the habit
of our countrymen, generally speaking, to afford to the natives of India,
and we must therefore visit them in their villages. They must be
sought out in their recesses, invited to attend the public Cutcherries,
and the subject brought as often as possible under public discussion.
In these situations opportunities would frequently arise of enforcing the
heinous nature ol the offence, of calmly discussing its tendency, of ex-
posing its crime, and of contrasting the abominable practice with the
universally contrary usage of the rest of mankind. By the effect of ex-
ample, by the force of conversation, and by diffusing good and just no-
tions of human uature, these men would be gradually alienated from
their absurd and guilty conduct. In every attempt to arrest this crime
the Brahmuns, and, the precepts of the Hindoo religion, would be a’
powerful aid. That religion is directly opposed to the practice, and I
always found the Brahmuns most willing coadjutors in this cause of
humanity. It is not founded on religion ; it is disavowed by the great
body of the people, and prevails only among a single tribe.

“ They would not withstand any systematic exertion which might be
directed to its overthrow : and, in fact, did it not yield to an attempt
which was made in a doubtful situation, amidst a multitude of other occu-
pations, and which was not pursued for along time? The same facilities
and greater, now exist to insure success. The Guicawar authority may
be disposed more readily to co-operate with us, while our own is better
established, and while we possess an actual share in the government of the
country. The collector of the newly-acquired revenue in Kattywar
would be a natural and an essential agent in this humane work. By
means of the police, which is under his control, and by the frequent in-
tercourse which his office obliges him to hold with the natives, he would
have opportunities of communication superior, perhaps, to any other
person. Let the collector, the agent in Kattywur, the agent in Cutch, and
the Guicawar authorities, heartily, and in concert, exert themselves, and
they would be irresistible. But I would not rest the success of this in-
teresting measure on vigilance alone, and the active use of even all the
agents in our power. I would employ other stimuli, and not neglect
those that may be calculated to produce an effect on the grosser passions
of those who persevere in the practice of Infanticide. I would not en-
courage the idea of an expensive agency, nor the direct and professed

194

India's Cries to

employment of spies, which are more likely to defeat than to promote
the object; but there are, surely, means of ascertaining the result of a
birth in a family, without either offending its delicacy, or requiring much
expense. The fact of a pregnancy is always public, and the report of
the neighbours would often be sufficient evidence. A few detection »
would arrest the practice. If the intercourje'were; as frequent as I have
recommended, many things would be casually learnt, and little indeed
could be concealed. In the course of this intercourse many acts of
friendship, of courtesy and attention, could be conferred on the Jahrejas,
which would be attended with little expense, but which they would highly
value • they are both greedy and necessitous. The present of an inferior
turban, of a deputta, of a snuff-box, of a pair of spectacles, or any other
trifling article, would be prized by them as a mark of honour, and as a
profitable acquisition. These little favours would be the means of bring-
ing them together, of inducing them to come into our society, and finally
of reconciling them to our views. It is bp association and constant atten-
tion that they are to be reclaimed. The character and government of our
country must suffer materially, should those people be allowed to re-
sume a pratice which they had abandoned with all the formality of a re-
gular and solemn compact. May it not be said that we are more indif-
ferent to the cause of humanity than in exacting a rigid and scrupulous
compliance with the terms of a treaty which involved a paltry revenue, or
some insignificant district? We may by kindness and by patience bring
them back to the path of their duty. The voice of nature, rtd the in-
fluence of the women, will unite in assisting us, and in this struggle
against a deplorable practice we shall finally prevail, while our motives
must be applauded, and cannot be mistaken. Were the power of Go-
vernment never applied but in cases so obviously beneficial and disin-
terested the rudest minds would bless them; and the feelings of men, its
well as their reason, would render them both agreeable and irresistible.
(London, July 1819).

To the adoption of the plans proposed to suppress Infan-
ticide, several objections have been made ; these relate to
expense— marrying the females saved— employing officers
for detection— and the plans being opposed to the wishes
of the people. “ The Governor in Council,” it is said,
" does not approve of Captain Carnac’s entertaining an es-
tablishment forthe purpose of suppressing female Infanticide,
which, even admitting its formation to be essential to etlect-
inrr that desirable object, we are not at liberty to sanction
without the authority of the Honourable Court ; nor does
it appear advisable to adopt the other proposition, of de-
fraying the expenses of the marriage of the children of a
Jahreia.”+ And in a letter addressed by the Governor to
the Honourable Court of Directors, Dec. 1817, it is stated,
“ While we feel the strongest inclination to accede to any
plan which would tend to its suppression, we are not aware

* Par. Papers, pp. 119 — 121- t P*

British Humanity.

Ji)i

that any can be adopted beyond the distribution among
those who shall adhere to their engagements of the amount
of the fines which may be levied on others, without incurring
a very heavy charge on the public. To station spies in
every town or village would be incurring a large expendi-
ture, without, perhaps, securing the object desired ; and the
measure of authorising an establishment for that purpose is
particularly objectionable in principle.”*

To marrying those saved the Governor General in
Council objects by saying, — “ Captain Carnac must be in-
formed that if the Honourable Court should undertake to
defray the expense of the nuptials of the female children of
one of the Jahrejas, the rest of the fraternity would expect
the same consideration, to which they would be equally en-
titled with the Rajah of Moorvee: the introduction of such
a practice, independently of the great expense attending it,
would also be liable to be abused. The Governor in
Council is desirous, however, to be informed what would be
the probable amount of the expense attending the marriage
of a female of this class, in case the Honourable Court
should view the subject in a different light, and should
authorize the incurring it on the present, or on any future
occasion. ”f

Of the officers for detection, the Resident at Baroda,
Sep. 1816, states : — “ In 1812, during my employment in
the negociations at Noanugger, Witul Rao, Dewanjee, in
the hopes of satisfying my inquiries, established several
mehtas in the principal Jahreja towns, with instructions to
communicate the birth, preservation, or murder of female
children, as soon as they received information of such oc-
currences; but the jealousy with which these men were re-
garded rendered their exertions almost abortive ; and, while
no Jahreja would himself communicate the condition of his
wife, they found it in vain to ask for information from his
neighbours. The duties of these mehtas were of that un-
questionable nature that gives general dislike, and were
likely to produce a feeling of opposition that would defeat
all their inquiries. It was to the establishment of these
men that Captain Ballantine alluded. They were with-
drawn when the Paishwa resumed his rights* in Guzerat,
for the reasons stated in Captain Ballantine’s letter. That
gentleman probably supposes that, though such officers

* Par. Papers, p. 107.

o 2

t PP- 99, 106.

India's Cries to

could gain little information, their presence operated as
a check, and made the fear of discovery tend to the aboli-
tion of female Infanticide; and it seems reasonable to
think that it should have this effect. No better plan having
yet been devised, Captain Ballantine has only done his
duty, in recommending to the adoption of Government
that which seemed to him the best fitted for the obiect in
view. *

Objections to this judicious method of detecting the
crime of Infanticide are urged by the Governor of Bom-
bay, in Oct. 1827. “ From Lieutenant-Colonel Miles’s

despatch, and the renewed agreements concluded with the
several Jahreja chiefs, subject to the British government,
your Honourable Court will learn with satisfaction, that
although this barbarous practice has not, it is to be feared,
altogether ceased, yet its frequency has greatly diminished.
Lieutenant-Colonel Miles’s exertions are very praiseworthy,
and we have expressed our entire satisfaction with his
humane intentions in checking Infanticide ; at the same
time we have apprized that officer that the measure he pur-
poses adopting, of keeping carcoons to watch over births,
was thought objectionable in Kattywar, as leading to an in-
trusion into domestic privacy very foreign to Indian notions.
The chiefs of Chorin, with whom agreements have been
concluded, are differently situated, and the measure may be
less obnoxious among them ; in which case, it would be a
desirable experiment; but we have recommended that the
greatest caution should be observed in its adoption, and to
ascertain its probable effects by previous inquiry.” -f*

As it respects the adoption of these plans being, opposed
to the wishes of the people, it is remarked by the Governor
in Council, Dec. 1817, “Your Honourable Court will per-
ceive, that since we had the honour of addressing you on
the subject of female Infanticide, in our letter of the 16th of
August, 1816, we have been unable to adopt any effectual
means of extinguishing that inhuman practice ; and we are
obliged to add, that the propositions submitted to us for our
consideration, with a view of discovering how far the
Jahreja chieftains adhered to their engagements, have been
abandoned, under the persuasion that they would prove
extremely offensive to their feelings %

Par. Papers, pp. 102, 106. + Par. Papers, 1828, pp. 5, 6.

J Par. Papers, p. 106.

British Humanity.

197

The Court of Directors express their approbation of this
policy in a letter to the Governor General in Council in
Bengal, Nov. 1822: — “We shall be much gratified to hear
that the stipulations contained in the 17th and 18th articles,
relative to the abolition of the practice of Infanticide, have
been observed. We are not, however, very sanguine in
our expectations on this head, unless these stipulations are
enforced by interference on the part ot the Resident, which
would not he reconcileable with our engagement in the 10th
article, ‘ to exercise no authority over the domestic concerns
of the Rao, or those of any of the Jahreja chieftains of the
country.”*

The necessity and utility of these plans are ably advo-
cated from the exceptions made against them. “ The very
alarm (says the Resident at Baroda, Sep. 181(1) which the
promulgation of the plan of rewarding informers would
excite, might greatly tend to occasion the preservation of
many female infants. Aware that no feelings of kindness,
of religion, or of general interest for the caste, could in-
duce the poor Jahreja to resist the temptation of a reward,
every man would be afraid of his neighbour and his do-
mestic ; while there must be many, not of the Jahreja tribe,
who are informed of the state of their families, and who
can therefore gratify their avarice with less dread of censure.
The advantages of this plan, however, are opposed by dis-
advantages; and these would grow into an evil of some
magnitude to the whole body of the Jahrejas unless pro-
vided against at the first outset. The hopes of reward
might induce many to bring forward false accusations, and
also such as might have an appearance of validity, without
being grounded on fact. The informer should therefore
be bound to give proof for the specific information w hich he
brings, under pain of being severely punished if his infor-
mation should turn out to be false. The only accounts
which it seems probable an informer could bring, appear
to be that he knew of the pregnancy of a certain Rajpoo-
tanee, and that the event teas never published to the com-
munity. Should the issue have been a female child, and it
had died, it w ould require some discrimination on the part
of the person investigating information to determine whe-
ther the child might not have been still-born, or died shortly
after its birth. In either of the last mentioned cases the

p. 115. Did they not stipulate to abolish Infanticide?

198

India's Cries to

informer should receive no more than a third of the reward.
But if it should so appear that the Jahreja’s wife, against
whom the accusation was preferred, had not been pregnant
or had suffered an early abortion of her offspring, the
accuser should he punished rigorously, or otherwise, ac-
cording to the circumstances of the case. The evils of
goindas in respect to the Jalirejas cannot, I presume, be
felt in any degree to the same extent as they are in Bengal.
The information which they are required to yield admits of
circumstantial proof, and is not like that concerning rob-
beries and murders frequently dependent on presumptive
proof, and it is consequently not likely to be given but
when there exists, or have existed, some undeniable, and
in some measure, public grounds for its being true.

“ I propose this plan with much deference to the wisdom
of the Right Hon. the Governor in Council, sensible that
it may appear better in theory than it may prove to be good
in practice ; but I am at the same time hopeful that it may
be better than no plan at all, in rendering the exertions
of my predecessor a permanent benefit to the country. But
Government must be aware that my success is entirely de-
pendent on subordinate agents, nearly as far removed from
me, as I myself am from the seat of Government ;* and
that, whatever interest I may take in the subject, my indi-
vidual exertions can be of no further use than in stimulating
them to a zealous attention. I have every reason to be-
lieve that neither Captain Ballantine nor the Dewanjee
has been less active than the most humane man could wish,
but the means in their power were not fitted to enable them
to command success !

“The expense of marrying the daughters of the chiefs
of Kattywar would probably be as follows ; — the marriage
of the Jam would amount to 30 or 35,000 rupees ; that of
the daughter of a minor Rajah, such as the Rajah of Moor-
bee Goondul, and Rajcote, to 15 or 16,000; the daughter
of one of the near relations of the Rajah would require
from 5 to 7,000 rupees, and that of a poor Jahreja’s
daughter from 1,000 to 1,500 rupees. It would evidently
be enormously expensive for any Government to defray the

* “ Subsequently to Col. Walker’s departure the public service ren-
dered it expedient that the Resident at Baroda should remain at his sta-
tion; which was 200 miles from the Province where the practice of In-
fanticide prevailed.” — Debate on Suttees, in a general Court of Proprie-
tors, March 1827. Asi. .Tour. May 1827. — Auth.

British Humanity.

199

charges of marrying even only one daughter in each family,
and it might be impolitic to marry that of one person, and
not of another. The Moorhee Rajah, however, might be
made an exception, since it was he who first saved his
daughter; and since it was by his means that Colonel Wal-
ker laid the foundation of the superstructure he afterwards
raised. I conceive the Guicawar Government would wil-
lingly share with the British Government the expense and
the honour of presenting a dowry to the first female child
saved from the barbarity of an unfeeling parent. '*

Captain Bollantine observes upon the same subject, —
“ I venture to repeat, the means I recommended were both
desirable and eligible in many points of view, and, in my
humble apprehension, calculated to have obtained us actual
instances of individual criminality, and no doubt to have
followed up with greater effect the prohibitory nature of the
solemn compacts the Jahrejas entered into with us, to dis-
continue the systematic murder of their female offsprings.
In regretting the cause of the apprehension submitted in
the preceding paragraph, it is only necessary to recal to
the recollection of Government, that we have hitherto, and
have still, to depend on the native governments and autho-
rities for the only information to be obtained, or essential
attention to the enforcement of the stipulations of our en-
gagements .

“ From the voluminous papers before me, the British
Government seems to desire the abolition of this singular
custom with equal interest and solicitude ; and that proba-
bly, through its wisdom and recommendation, the Honour-
able Court will eventually sanction the adoption of mea-
sures better calculated to root out the evil. For might
not the expense and responsibility, and our active super-
vision, with deference I submit, be with strict policy and
justice made chargeable to the Government who alone de-
rive any pecuniary or real advantage from the country, and
of course should be equally interested in the first dictates of
humanity, and in the annihilation of customs offensive to all
religions, and degrading to human nature in general ?-j-

“ I beg respectfully to remark,” says J. R. Carnac, Esq.,
Resident at Baroda, Oct. 1817, to the chief secretary of
the Bombay government, “ that in no suggestions for the
maintenance of an establishment for the discovery of those

* Par. Papers, pp. 103, 104. f PP- 108, 109.

200

India's Cries to

Jahrejas who have immolated their female offspring, am I
sensible of having recommended additional emoluments to
my assistant, or in the most distant shape to combine the
important objects of humanity with any personal advantages
whatever. My desire has always been the adoption of some
effectual plan, hitherto entirely unheeded, to give effect to
the humane exertions of my predecessor, in the conviction
ol the utter impossibility of preventing female Infanticide,
where the means are confined to the personal influence
merely of my assistant in Kattywar.

The disappointment which has been, experienced can be
traced exclusively to the want of a SYSTEM, % which a
detection of the guilty could be ensured, and not to any in-
difference on the part of the local, officers to the enforce-
ment of the engagements contracted by the Jahrejas. I
have had the honour on several occasions of bringing the
subject in the most urgent manner to the attention of
Government, and in submitting recommendations on the
ways and means for an effectual abolition of Infanticide,
have implored Government to devise any plan which in its
wisdom might be efficacious. While my suggestions have
been deemed objectionable, no other plan has interme-
diately been prescribed, and doubtless the want of it is
frequently affording the most melancholy evidence of an
evasion of the excellent engagements contracted by the in-
fluence of Lieutenant Colonel Walker T*

The Governor of Bombay addressed the Honourable
Court of Directors, Nov. 1827, in the following manner,
which indicates a pleasing attention to the subject of In-
fanticide : — “The Chief of Rajcote applied to us for our
guarantee to a mortgage of four villages, to enable him to
raise a sum of money to defray the expenses of his mar-
riage. The late Chief of Rajcote was one of the first who
attended to Lieutenant Colonel Walker, in his settlement
of Kattywar, and acceded to the advice and wishes of that
officer, in his humane endeavour to abolish Infanticide, and
the marriage of his daughter (hjmself a Jahreja) had in-
volved the family, which had led to the mortgage of the
farm of his talooka. It appeared to us, however, that
instead of sanctioning this mortgage, which we were never-
theless disposed to do, under the peculiar circumstances of
this chieftain’s case, it would be more expedient to mark

Par. Papers, p. 112, 113.

British Humanity .

201

the high sense which we entertained of the conduct of this
family, in renouncing' Infanticide, to make the I akore a
donation from the fund established for this purpose. A
donation of the sum of rupees, 12,000, was accordingly
made to him, to enable him to bear the expense of the
marriage.”* The beneficial effects of such measures are
self-evident, and yet alone they appear inadequate to the
suppression of this unnatural crime.

The. facilities which Britain possesses for abolishing
this horrid rite are very considerable. The whole civilized
world naturally looks to her to do her duty in India, and
suppress every sanguinary practice subversive of the prin-
ciples of natural and revealed Religion.

“ The influence, ” says the Honourable Governor of
Bombay, Dec. 1817, “which the cession of the Paishwa’s
tribute from Kattywar will afford to the British Govern-
ment over that part of Guzerat, will, we trust, enable us
to secure a more rigid adherence to the engagements of
the Jahrejas ; and the Resident at Baroda has been
directed to depute Captain Ballantine to inform them of
our determination to enforce the penalties whenever a
breach of their engagements can be established ; and to
withhold our countenance from those who shall continue to
follow this inhuman custom.”-! In a letter to the Court of
Directors, Aug. 1820, it is said, “Your Honourable Court
will learn with satisfaction, that, by the 17 tb Article of the
treaty with Cutch, the practice of female Infanticide has
been formally renounced in that Province.”%

The Guicowar Government, in Aug. 1825, expressed
its approbation of Colonel Walker’s suggestion, that “ The
sums levied and fines from disturbers of the peace and
other offenders should, through the clemency of Govern-
ment, be distributed in such sums as were suitable to the
station in life of the parties concerned ; to defray the mar-
riage expeuses of females who should be preserved.” To
which it was replied by the Cutcb Government, “ The case
under consideration is qne of charity and will procure the
blessings of Heaven on both Governments ; therefore,
whatever sums have been realized as fines on offenders
since Captain Barnewell was placed in charge of the Dis-
tricts, or any extra revenue beyond the tribute, as fixed for
perpetuity by Colonel Walker, may be appropriated as

* Par. Papers, 1828, p. 6.

t Par. Papers, p. 107.

t !>• 114.

202

India's Ct ms In

above specified : the disposal being year by year duly com-
municated to us, and the arrangement is highly satisfactory
to this Government.” In Jan. 1826 the Resident in Cutch
reported 143 female children being alive, and observes, “ I
have made an arrangement, in concert with the other mem-
bers of the regency, for the birth of every child (male or
female) that occurs in a Jahreja family being- reported to
the Durbar; and as all deaths are to be notified at the
time, and in the same manner, I hope these precautions will
effectually put a stop to any instances of Infanticide that
may still be occasionally practised.” The adoption of a
similar check in Kattywar, if practicable, was considered
by the Governor extremely desirable.*

The measures which should be adopted for the speedy
and entire abolition of Infanticide are ably stated by the
philanthropic Colonel Walker in a letter to the Honourable
Court of Directors, dated London, Aug. 18L9. The fol-
lowing extracts appear very interesting: —

“ I shall turn with pleasure to the circumstances which are favourable
to this cause of humanity, and which may encourage us to expect that
this revolting practice will be overcome. The Court of Directors, the
Government and its Assistants in India, appear at present to take great
interest in the success of the measure. This is one favourable class of
circumstances. Again, the prejudices of the Jahrejas with which I had
to grapple, if not entirely done away, are at least suppressed and dis-
avowed. They appear so far to move within the range in which nature
acts, that they express no pride in the destruction of their offspring, and
feel no shame in rearing them. It is evident that a very favourable
change has taken place, since all the infants they have saved have been
the consequence of their own choice ; and, as some of their daughters
have been reared within very recent dates, the principle of natural affec-
tion is even at this moment producing its effect.

“ One of the principal objections to the remedial measures proposed to
and rejected by the Bombay Government, without the substitution of
others, is, that they uniformly consist of small details. They suggest to
me the idea of a conqueror proposing to lay a vast regiou at his feet by
merely disarming or taking captive a few of the videttes or outposts. It
appears to me that there are two great principles, of which all the minor
details must be merely ramifications. The first principle is the maintenance
of the authority of Government in connection with the solemn engagements
of the Jahrejas ; and the second is the adoption of that conduct towards
the natives which I have endeavoured to illustrate.

The authority of Government must be maintained, and the engagement ,
which has been mutually contracted, exactly fulfilled. We must show
that we are serious, and that we are determined to be obeyed. This will be
more difficult now than in 1808, but still it must be done. I would begin
by sending to every Jahreja chief an authenticated copy of his engage-

l’ar. Papers, 1828, p. 23 — 2.5-

British Humanity.

203

ment, and apprize him in the most solemn and precise terms of the de-
termination of the Company and the Guicowar to exact the performance
of an obligation which has prescribed to all parties sacred and imperative
duties. These separate addresses to the chiefs would soothe their pride,
and prevent then, from taking offence; but, that none may £ able to
plead ignorance of the intentions of Government, «ou < P

measure by a public proclamation, and give it as wide a circulation as
possible. This should be addressed to the bosom and understanding of
every .lahreja. It should declare the feelings and the intention of Go-
vernment upon the subject. It should strongly mark the “bhormn« of
the crime, and explain the nature of his own obligations m consequence
of Ids engagement to renounce Infanticide. That where the monstrous
inhumanity of Infanticide exists it is impossible that any good
that it involves a violation of good faith, as well as the recognized prin-
ciples of Religion, and that no trust can be reposed in the perpetrators
of this horrid crime : that, therefore Government are resolved to punish
such outcasts of human nature by withholding from them every mark of
confidence and regard, as well as by inflicting pains and penalties ac-
cording to the nature of the case. That on the other hand those who
give evidence of a sincere and hearty return to nature and the principles
of Religion, shall be regarded with affection, and enjoy every mark of
esteem, of favour, honour, and emolument, of which circumstances will

‘•The servants of Government, Native or British, should have instruc-
tions to watch over the operation of the engagements in their several dis-
tricts, and to report upon every occurrence of a birth among the Jahrcjas,
or even the surmises of its consequences. As they are not very rigid in
the seclusion of their women, and as all those who are in the lower sta-
tions of life, who form the great majority in every society, must neces-
sarily be emploved in occupations which expose them to public view, a
case of pregnancy can scarcely ever be concealed. There is no attempt
made indeed to prevent it being known, and surely it would not lequire
much discrimination of judgment, nor the exercise of a very officious
impertinent curiosity, to ascertain a circumstance which is so notorious.
But there are other circumstances of less direct evidence, from which very
fair and correct inferences may be ‘dr men, and of which we may avail oar-
‘ selves , in cases where stronger testimony may fail. It is well known that
among Hindoos of all descriptions the birth of a son is an object of con-
gratulation and rejoicing. Whenever a birth in a Jahreja family wa>
unattended by these cheerful and happy symptoms, where it was passed
over in silence and without notice, we might, with very considerable cer-
tainty, conclude that the birth was a female!! Cases ol a suspicious
nature must occasionally occur, and come under our observation ; but
the miserable children of poverty must not become the victims of ven-
geance, while the more aggravated guilt of those who range in the higher
ranks of life are passed over in silence and with impunity.

“ Every servant of Government should have injunctions to ascertain
the consequence of a birth by all the means that may be in his power ,
nothing should be too trifling for his notice which may bear on the point;
he should collect even the rumours of the country upon the subject, and
report to his superior; he again to another, if such there happen to be,
and so on till each case reach the assistant of the Resident, and then the
Resident himself, who should lastly report to the Government at Bombay.
I would beg to recommend that the report of the Resident should be

204

India's Cries In

made at least every three months J'or the first yeur or two, or till it appear
that the measure is proceed ini' so securely that an annual report, which
must never be dispensed with, shall be deemed sufficient. Quarterly
Reports for a time, indeed, would be highly beneficial, and, if they were
mere blanks, still I think they should be punctually made. They would
prevent the subject from falling into neglect, and by maintaining a spirit
of inquiry make it manifestly appear that we are in earnest. I would
even suggest, if it could be attained, to engage the chiefs themselves to
make returns of births, ami not only of females hut of males, which would
be a check upon the evidence in regard to the former. This would be
gaining a step of decisive importance, not only to the cause, but might in-
crease the small number of useful facts which we possess on the state of
population in India.

It is evidently necessary that the whole system should be supported by
rewards and punishments ; but a considerable diversity of opinion may
prevail as to their nature and mode of application. The crime may be
rendered more frequent by the severity of the laws which are enacted to
prevent it ; while there may be as much danger of encouraging it by too
great tenderness in punishing. The offence is of such an odious de-
scription that it cannot be considered as a fit object for the exercise of
clemency. At the same time it has been so long legalized by custom,
and so common in its practice, that it may not be proper to indict the
last severity of the law on the first transgressors. Afterwards, however,
and when the ordinance has been for some time generally observed, the
criminal may be prosecuted as a common murderer. Cases of delinquency
should, in every event, be punished by fine, and branded with infamy.
The chiefs should be particularly held to their engagement, and punished
with a pecuniary penalty to the extent of their means, and the degree of
their offence. The poverty of many Jahrejas, however, must render the
mode of amercement with respect to them impracticable, and the
punishment of those who violate the engagement under such circum-
stances must be limited to disgrace, or ejection from caste.

“ To this may be superadded, the displeasure of Government, the re-
proach and correction of society. I have said that I would not have re-
course to coercive means, and if possible 1 would still adhere to this
rule ; but the authority of Government must at all events be main-
tained, and this gross departure from duty punished. If all other
means therefore should fail, I would not hesitate to apply those of coer-
cion, taking care to show that it is a matter of necessity, and not choice.
Rewards and punishments always suppose something done to merit the
one or incur the other; but it is generally a less difficult task to repay a
good deed, than to discover the best means of punishing a crime so as to
prevent its repetition. Various marks of regard might be shown, at little
expense, to the observers of the engagement. They should have less the
appearance of bribes than marks ol honour ; but at the same time in-
stances may occur in which it may be necessary to display the gene-
rosity and liberality of Government. 'Ibis must be particularly necessary
in cases of extreme poverty, and inability to rear the offspring which has
been saved. Such cases of extreme poverty and distress have actually
occurred. Several instances are stated by Captain Ballantine to have
happened, and an affecting appeal appears to have been made by the
parties for pecuniary relief, which will not escape the humane attention
of the Honourable Court of Directors. I w'ould suggest the adoption
of a Regulation, which, while it might serve as some check on the per-

British Humanity.

205

petrators of Infanticide, would be an encouragement to those who
follow a different conduct. The latter should receive as much praise and
publicity as possible. In this point of view it might be found useful to
publish in the Cutcherries and pluccs of public resort, after a Report has
been transmitted to Government, the names of those who have been faithful
to nature and their engagement, and of those who have been proved to vio-
late the dictates of both. While one class would thus be marked as un-
worthy of trust or confidence, the other would be placed within the
view of distinction and preferment. Might it not be a beneficial excite-
ment to confer un honorary medal on the Juhrejas who save their daughters?
The silver of a few rupees might answer the purpose ; the medals would
contain a suitable inscription, and the persons receiving them should be
invested with them by the highest local authority of the District, and in
as public a manner as possible.

“ From the increased share and influence which we now possess in
the revenue and Government of Kattywar we have proportionally in-
creased means of binding the principles and directing the sentiments of
the natives. Among the circumstances of which we have the command,
is the power of employing in the transaction of public business only
meritorious natives, and of selecting, especially for places of honour and
trust, those Jahrejas who may have saved their children. The Company,
in a great measure, possess all those means of preferment and profitable
appointment which formerly belonged solely to the native rulers. The
fines recovered from delinquents should constitute a fund sacred to the
benefit of those who have saved their daughters, which should be distributed
by the Resident according to the merits and wants of particular cases. The
management and distribution of the fund in this manner would be one
means of satisfying the country that the humanity of the Company’s
Government was quite disinterested. The accomplishment of this
desirable object, ought to be considered as a prudent and legitimate
measure for the consolidation and stability of our Government or in-
fluence in that quarter of India.”*

From an attentive review of the various facts and obser-
vations contained in the two volumes of Parliamentary
Documents on Infanticide, it is evident that the unnatural
custom of Infanticide still prevails to a lamentable degree
in India. In the first of these volumes the detail of its
revival, after the efforts of Colonel Walker to suppress it,
is peculiarly painful to every humane mind. The other
volume presents a more pleasing scene, but shows that there
is yet much to be done, before this custom will be anni-
hilated— a few extracts will demonstrate this. The Governor
in Council of Bombay writes to the Court of Directors,
Nov. 1825: — “ Mr. Gardiner, late Resident in Cutch,
annexes to his Report a list of ninety -one female Infants
belonging to the Jahreja tribe, and now living in Cutch and
Waugur. He appears to have satisfied himself of their

* Far. Papers, p. 123 — 127.

India's Cries to

‘200

existence, and in any case, when it was practicable, had the
infants brought to him. None of them appear to have ex-
ceeded the age of seven years, which marks the time when
the abolition of this horrid practice first had operation
under our influence. He adds his belief that among the
chiefs the feeling is pretty general, that it has become their
duty, as well as their interest, to preserve their female
children ; for, the penalty being undefined, any infringement
of the agreement might be visited in the severest manner
by a pecuniary mulct. On the other hand, the inferior
byaud having nothing to lose, are not under the same ap-
prehension, and no doubt the practice is still continued to
a lamentable extent amony them.' * “ A constant inter-

course with the Jahrejas,” says R. Barnewell, Escp, I oli-
tical Agent in Kattywar, July 1824, “ during my annual
circuit, has given me opportunities of impressing on their
minds the interest taken by the British Government in the
suppression of the barbarous and unnatural practice, and
the guilt attached to the commission of it by the dictates of
their own religion. I receive continued assurances that
they will discountenance it; bu t, from the disproportionate
number of females still existing , it is evident that , although
this horrible practice may be somewhat subdued, , it is still
far from being relinquished .” +

** I was much surprised, (says the late Bishop Heber,
speaking of Banswarra, in Guzerat,) to find, in such a
situation, so large and handsome a place, of which I knew
nothing before, except as one of those States which have
been noticed in India for the wildness and poverty of their
inhabitants ♦, and for their abominable custom of murdering
the greater part of their female infants. Ibis cruel and
most unnatural sacrifice, it has long been the endeavour of
the British Government to induce its vassals and allies to
abandon. Major Walker, when Resident at Baroda,
thought he had succeeded with the greater part of them;
but It is believed by most Officers on this side of the
country, that the number saved was very small in propor-
tion to that of the victims. Unhappily, pride, poverty and
avarice, are in league with superstition to perpetuate these
horrors. It is a disgrace for a noble family to have a
daughter unmarried, and still more to marry her to a person

• Par. Papers, 1828, p. 3.

t P- to.

British Humanity.

207

of inferior birth, while they have neither the means nor the
inclination, to pay such portions as a person of their own
rank would expect to receive with them. On the other
hand, the sacrifice of a child is believed, surely with truth,
to be acceptable ‘ to the evil powers and the tact is cer-
tain that, though the high-born Rajpoots have many sons,
very few daughters are ever found in their palaces ; though
it is not easy to prove any particular instance of murder,
or to know the way in which the victims are disposed of.
The common story of the country, and probably the true one,
(for it is a point on which, except with the English, no mys-
tery is likely to be observed), is, that a large vessel of milk
is set in the chamber of the lying-in woman, and the infaut,
if a girl, is immediately plunged into it. Sir John Malcolm
(w'ho supposes the practice to be on the decline) was told
that a pill of opium was usually given. Through the influ-
ence of Major Walker, it is certain that many children
were spared ; but, since that time, things have gone on very
much in the old train, and the answers made by the chiefs
to any remonstrances of the British officers is, ‘ Pay our
daughters’ marriage money and they shall live!' Yet
these very men, rather than strike a cow, would submit to
the most cruel martyrdom. Never may my dear wife and
daughters forget how much their sex is indebted to Chris-
tianity !”*

Its prevalence in certain parts of the Bengal Presidency
has been stated by the Functionaries of Government. The
Magistrate of Etawah, says, — “ Murders have occurred re-
specting the division of land ; we have no instance of real
and deliberate homicide ; but I fear that there is much
reason to believe that child murder is frequently perpe-
trated“ There are (says Bishop Heber) among the
Hindoos frequent instances of murder, but of a most
cowardly and premeditated kind. They are chiefly cases
of women murdered from jealousy, and children for the
sake of the silver ornaments with which their parents
are fond of decorating them. Out of thirty-six cases of
murder, reported in the Province of Bengal, during the
short space of, I believe, three months, seventeen were of
children under these circumstances.” “ The number of
children who are decoyed aside and murdered for the sake

Heber* Jour, vol.ii. p. 88. f Par. Papers on Infan. I82R, p. 36.

208 India’s Cries to

of their ornaments, Lord Amherst assures me, is dread-
ful.

“ The horrible practice of female Infanticide still pre-
vails in some Districts in the Island of Ceylon. In the last
general census, taken in 1821, the number of males ex-
ceeded that of females by 20,000 ! ! In one District there
were, to every hundred men, but fifty-five women, and in
those parts where the numbers are equal, the population was
almost exclusively Mussulman. The strange custom of one
woman having two, or even more, husbands ; and the con-
sequent difficulty of marrying their daughters, in a country
in which, to live single, is disgraceful; seem to be the
causes of this unnatural custom. An astrologer is con-
sulted on the birth of a female child, and, if he pronounce
her to have been born under evil auspices, she is exposed
alive in the woods, to be destroyed by beasts of prev or by
ants ; generally, I was happy to hear, without the consent
of the mother.”§

The adoption of a general law for India appears ne-
cessari/.

J. Eoynder, Esq., in his speech at a General Court of
Proprietors, March, 1827, in which a resolution was carried
that “ In the case of all rites involving the destruction of
life, it is the duty of a paternal Government to interfere
for their prevention," very forcibly observed; “ It was on
record, that, notwithstanding all that had been done by Col.
Walker’s meritorious exertions, the practice of Infanticide
had again revived, in consequence of the apathy and in-
difference of that gentleman’s successors. He might be
told that practices of this description must of necessity go
on. This however he must strenuously deny : if positive
laws were enacted and put in force on this, as they had been
on other subjects of less moral importance, such practices
might and would be prevented. Let not Gentlemen con-
tent themselves with the exertions of individuals: it was
not by the efforts of such excellent men as Col. Walker,
succeeded as they might be by individuals who would not
perform their duty, that the destruction of such practices
could be accomplished. It was only by a general law for
India that a general reform could be expected. Let them
not lay ‘ the flattering unction to their souls’ that partial
efforts could remove the evil. Such efforts —

J Heber’s Jour. vol. i. p. 82, vol. ii. p. 306. § vol. ii. p. 252.

British Humanity.

209

“ Will but skin and film the ulcerous part,

While rank corruption, mining all within,

Infects unseen.”*

The conduct of the natives of the Society and Sandwich
Islands is worthy of imitation. “ In order to mark then-
sense of the enormity of Infanticide,” says Mr. Ellis, “the
very first article in the code of Laics proposed by the
chiefs, and adopted by the people iu most of the Society
Islands, shortly after their reception of Christianity, is a pro-
hibition of Infanticide, annexing’ the punishment of death
to its perpetration under any circumstances whatever.
In the Sandwich Islands, although not abolished, we have
reason to believe it prevails less extensively than it did four
or live years ago. The king, and some of the chiefs, since
they have attended to the precepts of Christianity, have
readily expressed in public their conviction of its criminality,
and that committing it is in fact pepehi kanaka (to kill man)
under circumstances which aggravate its guilt. Kairamokee,
Regent of the Islands, has more than once forbidden any
parents to destroy their children, and has threatened to
punish with banishment, if not with death, any who shall
he found guilty of it.”-f-

The objections urged to the appointment of informers
appear to arise from a false delicacy, and a destitution of
that abhorrence of murder which in Britain we are taught
to consider natural. Is blood to be secreted because in-
trusion into the haunts of murderers is unwelcome ? R.
Baruewell, Esq., in Kattywar, urging the Bombay Govern-
ment to adopt more effectual means for the abolition of
this practice, very justly observes : — “ The only means to
ensure further success is to persevere in discountenancing,
as much as possible, this atrocity ; but, so long as the force
of pride and interest has a dominion sufficiently powerful
to subdue in the Jahreja every principle of humanity and
religion, this unnatural practice will be but slowly abolished.

“ The effect of rewards for convicting the offender, and
establishing the guilt of the parties, might be attended with
some benefit; they might be offered to stimulate the acti-
vity ot informers; to enforce the penalties prescribed by
the engagement, and remove obstacles which now inter-
fere to prevent the crimes being discovered. The fines
levied for the commission of the offence might be expended

• Asiatic Journal, May, 1827, p. 699. + Ellis’s Tour, p. 303.

210

India’s Cries to

partly or wholly in rewards to those actively engaged in
enabling the British Government to give greater effect to
the suppression of the crime ; this appears the only temp-
tation likely to induce an informer to come forward, that it
would be politic or desirable to authorize, or that seems
calculated to afford any increased facility in establishing the
guilt of those perpetrating it.”* “ I should beg,” says

Lieut. Col. Miles, Political Agent, Pahlunpore, “ to re-
commend that the cakoons (writers) in the Jahreja Talooks
be instructed to keep a register of the births of female
children, and use all vigilance in detecting any future vio-
lation of those solemn engagements.’’^ The propriety of
encouraging the detection of the crime of Infanticide ap-
pears evident.

It is the duty of the Honourable East India Company's
Government , and , on their neglect of it, that of the
British Nation, to promote the speedy and entire abolition
of this, and every inhuman custom in India. The Go-
vernment in India has been more attentive to the abolition
of Infanticide than formerly; Some few fines have been
levied, and donations given to defray the expense of the
marriage of Jahreja females. Until Infanticide be punished
severely it may be feared that it will not be annihilated.
“ Blood has a voice to reach the skies.” If. still cries to
Britain for justice, and her apathy causes it to cry against
her. British india is an “ Aceldema, a field of blood.”
Infanticides — Suttees — the Exposure of the Sick — Pil-
grimages (encouraged by British connection with Idolatry),
in which thousands perish — the burying alive and drowning
of devotees — prostrations under the wheels of Juggernaut’s
car, or that of his brother and sister — precipitation from
eminences — actual human sacrifices. See., defile the land.
Why is not “ inquisition made for blood ?” Political ex-
pediency cannot justify palliation of crime and murder.
No such expediency really exists. Let the inhabitants of
the United Kingdom “ relieve the oppressed, judge the
fatherless, plead for the widow.” Let petitions from every
part of the land demonstrate the deep interest felt in the
abolition of Infanticide, of Suttees, and every murderous
practice in British India.

Societies and Corresponding Committees should be
formed for the Abolition of Human Sacrifices in India.

* Par. Papers, 1828, p. 10.

j p. 29.

British Humanity.

211

They would diffuse information on the nature and extent
of these sacrifices, and the propriety and facility of their
abolition — originate Petitions — and press the subject con-
stantly upon the attention of the British Government in this
country and in India. Such have been formed in London,
Birmingham, and Coventry. How long shall the exclama-
tion of the Poet continue to be so just —

“ Hear it not ye stars,

And thou pale moon, turn paler at the sound !

Man is to man the sorest, surest ill.

Heaven's sovereign saves all beings but himself!”

Why do not the British, the modern Romans, in arts,
arms, enterprise, and extent of colonization, imitate the an-
cient Romans, who, says Montesquieu, “ deserved well of
human nature, for making it an article in their treaty with
the Carthaginians that they should abstain from sacrificing
their children to their gods?” Is Britain, once characterized
“ Britaunos hospilibus feros," by the benign power of
Christianity recognised as the liberator of the slave, the
patron of civil and religious liberty — the friend of the hu-
man race — Heaven’s messenger of Gospel mercies to mil-
lions over whom she rules? Let the best influence of the
British character be manifest wherever it is seen, and the
sentiment of the Poet be regarded : —

“ Spread it then ;

And let it circulate through every vein

Of all your Empire ; that, where Britain's power

Is felt, mankind may feel her mercy too !"

CoWPER.

♦

f V HF I FWTTFTP IMH> m f fT1!

JUGGERNAUT AND HIS BROTHER AND SISTER, from a Hindoo Painting. Page 213,

BOOK III.

BRITISH CONNEXION WITH IDOLATRY.

CHAP. I.

Origin, nature, proceeds, and appropriation of the Pil-
grim Tax. — Traces of British connexion with Idolatry
and Mahomedanism in various parts of India.

Thb connexion of Britain with idolatry in India chiefly
consists in the establishment of the Pilgrim Tax at the
Temple of Juggernaut in Orissa, at Gya, and Allahabad;
in the reception of the gains of Idolatry from certain tem-
ples, and in making annual grants of money for the support
of this absurd and cruel system. The nature, extent, and
injurious tendency of these proceedings are developed in
this book, and the misery ®1' the deluded pilgrims allured
to the shrines of superstition (rendered more celebrated by
these regulations and emoluments !) cry loudly to Britain,
relative to the support of heathen temples, “ Let them
alone.”

“ The origin of the Pilgrim Tax at the Temple Jugger-
naut is thus stated in an interesting “ Account of Orissa”
by A. Stirling, Esq.: — “ The Moguls (who gained possession
of Orissa about the close of the sixteenth century) seem to
have been actuated by peculiar rancour towards Jugger-
naut, and lost no opportunity of disturbing the Hindoos in
the performance of their devotion at his temple. During
these contests in and about Pooree the images,* so much

’ Juggernaut, Bulbudra, and Subudra, his brother and sister.

214

India's Cries to

venerated by the one party and abhorred by the other,
were twice or thrice carried away across the Chdka Lake,
and concealed among the hills until the times appeared
favourable for again setting them on their thrones m the
temple. This religious warfare was at last set at rest by
the institution of the tax on pilgrims ; which, if we may
credit the author of the work translated by Gladwin, under
the title of ‘ History of Bengal,’ yielded the Mogul Go-
vernment a revenue of 900,000 rupees. Under such cir-
cumstances religious antipathies, however strong on the
part of the ruling powers, yielded gradually to the consi-
deration of self interest.”* The Mahrattas, who succeeded
the Mussulmans in the Government of Onssa, levied the tax,
and the British have followed the example of their prede-

6 “ Before this place (Juggernaut) fell into the hands of the
English, the King, a Mahratta Chief, exacted tolls from
the pilgrims passing through his territories to Juggernaut
At one place the toll was not less than £1. 9s. for each foot
passenger, if he had so much property with him. When a
Bengalee Rajah used to go, lio was accompanied by one or
two thousand people, for every one of whom he was obligee
to pay toll. The Hon. Company s Government levies
a tax of from one to six rupees on each passenger. +
Whether the origin of the Pilgrim Tax at Gya and A 11a-
habad was the same as at Juggernaut is not certain; but it
is probable that the rapacious followers of the prophet of
Mecca established it in various parts of Indm.

The nature of the si/stem will appear from the Govern-
ment & Regulations relative to the Pilgrim Tax extracted
from “ liarington’s Analysis of the Laws and ^eSl>lat'°^
of the Bengal Presidency,’ vol. m. & vi. ; am _ ‘

hamentary Papers relative to Juggernaut, Pr‘n f
The following compendious view of the system appears de

serving of attention.

JUGGERNAUT.

“ This is a celebrated place of Hindoo worship on the
sea coast of Orissa, district of Cuttack, Lat. 19.49. B.

* See Asi. Researches, vol. 15, 1825- P- 163 ~333' 134^ ‘m* S

of the His. Lit. and Myth, of the Hindoos, vol. 2, p. id*.

British Humanity.

215

and Lon. 85. 54. E., 300 miles from Calcutta. The popu-
lation is estimated at 30,000. Possession was taken of the
town and temple by the British, Sep. 18, 1803; the sacred
will of the Idol having been first ascertained through the
medium of the officiating priest ! At Juggernaut there are
thirteen annual festivals : — Chandan (sweet-scented powder),
Snail (bathing festival), Ruth (car ditto), Bahura (returning
ditto), Shayan (lying down ditto), Janma (birth ditto), Koju-
gara (waking ditto). Rasa festival, Urana (warm clothing
ditto), Abhishaca (anointing ditto), Macura (sign of the
zodiac ditto), Dole (swinging ditto), Ram Narami (Ram s
birth-day ditto). Much the greater number of pilgrims are
present at the Swinging and Car Festivals. The concourse
of pilgrims to this temple is so immense that at 50 miles
distance its approach may be known by the quantity of hu-
man bones which are strewed by the way.’’*

“Juggernaut is one of the most celebrated places in
India. All the land within 20 miles is considered holy ;
but the most sacred spot is enclosed within a stone wall,
21 feet high, and forms nearly a square : two sides mea-
suring each 656 feet, and the other two 62(5 leet in length.
Within this area are about fifty temples, dedicated to va-
rious idols ; but the most conspicuous buildings consists of
one lofty stone tower, 184 feet high, and 28 feet 8 inches
square inside, and is called the Bur Dewal, and two adjoin-
ing stone buildings with pyramidical roofs. The idol Jug-
gernaut, his brother Bulbudra, and his sister Subudra,
occupy the tower. The first pyramidical building, which is
40 feet square inside, is connected with the tower, and is
the place where the idol is worshipped during the bathing
Festival. Adjoining this temple is a low building on pillars
(with a fabulous animal in the centre) which is intended
as an awning to shelter the entrance from the rays of the
sun ; and after this is a second building, w ith a pyramidical
stone roof, where the food prepared for the pilgrims, or
others, is daily brought, previous to distribution. This
latter building is said to have been removed from Kanaruck,
or the black Pagoda, and is called the Beg M undeep. The
temple of Juggernaut was erected by Rajah Anung Bheem
Deo, and completed in A. D. 1198. The roofs are orna-
mented in a singular style, with representations of monsters,
which can only be understood by a drawing : but the walls

Hamilton’s Description of llindostan. Yol. ii. p. 51 — 53.

India's Cries to

210

of the temples, which are not visible beyond the enclosure,
are covered with statues of stone. Several represent a
famous Hindoo god, Mahadeo, with his wife Parbuttee, in
attidues so grossly indecent that it seems surprising how
any superstition could debase its votaries to such a degree
as to make them introduce into their most sacred places
such filthy and obscene representations! Each side of the
boundary wall has a large gateway in the centre ; but the
grand entrance is in the eastern face.

“ The idol Juggernaut is probably the coarsest image in
the country. The figure does not extend below the loins,
and it has no hands, but two stumps in lieu of arms, on
which the priests occasionally fasten hands of gold, A
Christian is almost led to think that it was an attempt to see
how low idolatry could debase the human mind. The priests
endeavour to account for the deformity by a strange legen-
dary tale. Some thousands of years ago, in the Sutya
Yuga, Maharajah lndradyumna, of Oojein, in Malwa,
applied to the celebrated manufacturer of gods to make a
new idol. This request was granted, on condition that the
Maharajah should be very patient, and not interrupt the
work, as it could never be completed if any attempt were
made to see the process. This caution was not duly
attended to. The prince endeavoured to see what progress
had been made, and it became necessary that he should bo
satisfied with the imperfect image. When two new moons
occur in Assaur (part of June and July), which is said to
happen about once in seventeen years, a new idol is always
made. A neem tree ( melia azodaracta) is sought for in
the forests, on which no crow or carrion bird was ever
perched: it is known to the initiated by certain signs!
This is prepared into a proper form by common carpenters,
and is then entrusted to certain priests, who are protected
from all intrusion : the process is a great mystery. One
man is selected to take out of the old idol a small box,
containing the spirit, which is conveyed inside the new .
the man who does this is always removed from this world
before the end of the year!"*

The first Regulations relative to Juggernaut’s, temple
were adopted by the British Government Jan. 1800 ; these
were afterwards rescinded, and others framed in 1800 and
1810. Tlie following is a summary of the Regulations :

* Col. Phipps’ Account of Juggernaut. — Asi. Jour. March 1824.

British Humanity.

217

The superintendence of the temple and its interior economy are
vested in the Rajah of Khoorda. The Governor General in Council
possesses the power of removing the Rajah or any of lus successors
from the superintendence, on proof of misconduct. The superintendent
of the temple is authorized to punish instances of neglect or misconduct
by imposing small fines, or by removing the offender (if not one
of the three head Purchas) from his office : the amount of Jincs is to be
carried to the account of Government. The three dewul Purchas are
to be appointed by the Collector of Cuttack, subject to the confirmation
of Government. In the event of orders being issued by the Rajali
contrary to the recorded rules and institutions of the temple, a repre-
sentation is to be made to the Collector of the tax for the orders of
the Governor General in Council, if it appear necessary. The
third dewul Purclia shall give account to the Collecter of the tax of
oil offerings and presents made to the idol. The collection of the
tax is intrusted to an officer with the official designation of “The
Collector of the Tax on Pilgrims,” subject to the authority of the Col-
lector at Cuttack ; the general superintendence of the collections, and
the control of the officers employed in the performance of that duty, is
vested in the Board of Kevenue at Fort William. The avenues for the
admission of pilgrims shall be confined to two Ghauts, Attara Nullah on the
North, and Ghaut Lokenauth on the south-west of the town of Jugger-
naut Pooree. The pilgrims liable to the tax shall be divided into four
clases— laul jattrees, non lauls, bhurrungs, punj tirthees, including the
following persons of low cast who are not permitted to enter the tem-
ple.* The rate of tax payable by the different classes is as follows:—
viz. pilgrims of the first class from the north, passing the Attarah Nul-
lah, pay a tax of ten rupees; from the south, passing Lokenaut, six
rupees. Pilgrims of the second class from the north pay five rupees ;
from the south three rupees. Pilgrims of the third class, from either
the north or south, pay two rupees. Pilgrims of the fourth class, passing
either Ghauts, pay two rupees. A pilgrim of the first class is allowed
free access to the temple for thirty days, constantly attended by a punda.
He may be exempted from the attendance of these officers by a further
payment of ten rupees to the Collector; and by surrendering his pass
shall be allowed to remain in the town as long as he pleases. Pilgrims
of the second class, at the Car Festival, are allowed access to the temple
ten days ; at other festivals seven days only. Pilgrims of the third class,
at the Car Festival, are allowed five days ; at other times but four ; and
must be attended by a punda. Pilgrims of the fourth class are allowed
to worship outside the temple sixteen days. Pilgrims may enrol them-
selves in either of the first three classes on paying the prescribed tax.
Printed certificates shall he procurable on the payment of the fixed tax,
at the office of the Secretary to the Board of Revenue, the Collector of
Cuttack and Ganjam, and at the two Ghauts. Form as follows : —

* These are kusbee (prostitutes), cullal (liquor sellers), machoowa
(fishermen), numosooder (boatmen), ghooskee (private bad women),
gazur (labourers who carry burdens on their heads), baugdee (fishers
labourers), joogee (weavers), kahar bawry (bearers), raujbunsee (different
cast of boatmen), chamar (shoe-makers), dhomee (washermen), paun
(basket-makers), teor (another cast of boatmen), bhoinmalee (makers of
garlands, &c., for marriages), haddee (maters). These sixteen casts are
not suffered to enter the temple to worship Juggernaut.

218

India's Cries to

“ A. 13., inhabitant of

in the district of-

, having this

, is entitled to pass

day paid into this office the sum of sicca rupees -

through the Ghaut without further interruption, as a taut jattree

to the cutcherry of the Collector of the tux at Juggernaut. On producing
this certificate to the said Collector, he is further entitled to receive a
pass , and to have access to the temple thiity days.

Names or Designation
of attendants.

Amount of tax paid
respectively .

Period for which to
visit the temple.

Forms No. 2, 3, and 4, differ only in the names of the class of pilgrims,
the rate of tax, and the period of attendance at the temeple. A pilgrim
of the first class, desirous of visiting the temple with his tamily and at-
tendants, not exceeding twenty persons, these must first pay the tax
of the second or third class, and then they may stop as long as their
master The certificates shall be dated and attested by the official seal,
the blank places filled up, tfC. A pilgrim presenting the printed certifi-
cate is to be allowed to pass without interruption The molestation of
such an individual by the daroga at the Ghaut shall be punished by a
fine not exceeding his salary for three months and dismissal from office.
The duty of the Collector of Juggernaut is to superintend the conduct of
the darogas. Pilgrims of the first, second, and third classes, having
passed the Ghauts at Juggernaut, are to apply to the Collector for «

hi -

perform the customer y ceremonies, under charge of during

1 . •' ^ — firm ot the

day of the month of

■ until

i and for that period you will

days, that is to say, from the

the day of the month of , j- ~ .

afford to the holders hereof free access to the temple of Juggernaut. At
the expiration of the period granted you will return the license into the

^Thtf fouvffi'cffissT who are not allowed to enter the temple, receive a
form a little differing from the above. In case of sickness the Collector
[fallowed to extend^ the period of a pilgrim’s continuance m the town,
but is to observe due caution in the exercise of this authority. 1 il
urims Se not to be delayed obtaining license to visit the temple, and

pundaor pu,h»,ee ^

case exceeding one monlhsi 3 f <Ae police daroga.

yond the time re exempt from paying the tax t

The following d»ngo» moh JCgoLn,, kho-

viz. byragees, sunyasees, aui > , . in„ t|ie water of the

martees, and nagas, persons P ,u' over the idol at Lokenaut,

Ganges to Juggernaut and pouring he water ov« tdol^ for

and persons resorting to Jugg P tivan or any other pur-

twelve days from the beginning professnlg to be carriers of the

pose except on pilgrimage. P , , conduct of a punda ;

water of the Ganges are to P^^Xfth^town or to pay the tax.
and on refusing to do it are 1 _:n(jer 0f life are exempted

Persons intending to live m t ic o native military officers

from the tax, if they are not able to pay it. aii n

British Humanity.

219

and sepoys on duty at Juggernaut are exempted from tax, but, to obtain
admittance into the temple, ~u pass must be received from the commanding
officer at the station to the Collector of Tax. who shall then admit them
free. Servants of Europeans may enter the town without paying the
the tax. The exemption from tax of persons bom within the Byturnee
river and Ganjam, having been found detrimental to the public revenue,
and as under the Mahratta Government such persons were made to pay
the tax, the following rules respecting the exemption of such persons are
enacted : During the Ruth and Dole Festivals, the exemption in favour
of these people is restricted to the residents within Pipley, to the north,
and Manickpatam, to the south ; at all other times of the year they pass
free. At the above festivals they have to pay a tax as follow : viz. Lauls,
one rupee ; Nim Lauls, eight annas ; Bhurrungs, four annas. They are
to receive the same attention as other pilgrims. Kungals or pilgrims in
actual state of poverty, on declaring it, under certain prescribed ceremo-
nies, are admitted free.* The Collector of the tax is required to give
every attention to the religious opinions of the Hindoos, and the parti-
cular institutions of the temple.f

The Collector of the Pilgrim Tax at Juggernaut, in
March, 1800, proposed to the Government in Calcutta the
adoption of a premium fur the pandas who collect the pil-
grims. He stated, “ As the pilgrims will never be well
treated by their conductors, unless they receive a present
from their own hands, I beg leave to propose that the fees
of the pandas, &c., be publicly fixed, and collected by the
pandas themselves, separate from the tax, as was formerly
done under the Mahratta Government” To this it was
replied : — “ The Governor General in Council approves of
your proposition for permitting the pundas to collect a fee
from the pilgrims, exclusive of the tax payable to Govern-
ment ; you will accordingly fix the rates at which such fee
should he levied, and publish the rates for general inform-
ation at the temple, and in its vicinity. — March 20, 180G.”J

Colonel Phipps, of the Bengal Native Infantry, station-
ed at Juggernaut in 1822, in an interesting article re-
specting the temple and worship of Juggernaut, gives the
following information relative to the collectors of pilgrims,
and the premium they receive : — “ It having been decided
that a tax should be levied, every precaution was taken to

* Numbers have perished from neglect, and disease, before they were
admitted through the gates into the town. A correspondent, under date
June, 1827, states that sheds for accommodating three or four thousand
pilgrims, have been erected under the superintendence and at the expense
of the British Government.

+ Harington’s Analysis, vol. iii. pp. 209— 220.— Par. Papers, relative
to Juggernaut, May, 1813, pp. 81—8(5.
t Par Papers, May, 1813, p. 35.

220

India's Cries lo

make it yield as much as possible. Alterations were made
in the Regulations from time to time. One of the principal
was in the mode of rewarding the purharees and pandas.
The purharees are a body of people who reside at Pooree,
governed by four surdars ; one of whom is their gomasta,
or chief manager, who attends at Ike Attara Nulla, where
the main barrier, or gate, is placed. They have a great
number of subordinate agents, who travel about in search
of pilgrims, and bring them in companies to Juggernaut.
The pundas are the servants of the idol, and do the same
duties as the purharees at the barrier. The Government
at first authorized these people to collect at the barriers a
fee from the pilgrims for their own benefit; but, this pri-
vilege having been abused, it was resolved that the British
Collector should levy, beside the tax for the State, an ad-
ditional one, the amount of which he subsequently paid
over to the purharees and pundas, in such proportions as
they were entitled to, from the number of pilgrims which
each had succeeded in enticing to undertake the pilgrrim-
age. The pilgrims who attend the festival of the Chundun
Jattra, and wish to remain in order to see the Ruth Jattra,
are termed Lai Jattrees. They pay ten rupees to Govern-
ment, and three rupees to the priests who have brought
them, if they come from the northward ; and, if they
come from the southward, six rupees to Government, and
three rupees for the priest. A great many pilgrims attend
the Chaund or Snan Jattra ; and those who then wish to
remain a fortnight, and see the Ruth Jattra, are termed
Niin Lauls. If they come from the northward, they pay
to Government five 'rupees, and a rupee and a half to the
person who brings them ; if from the southward, three rupees
to Government, and half that sum to the punda who brings
them. Two rupees six annas is the tax for five days.

“ Some persons, on leaving this place, deposit with the
Brahmuns of the temple one or two hundred rupees, with
the interest of which they are to purchase rice, and present
it daily to Juggernaut, and afterwards to dundees or Brah-
nfuns. Deeds of gift are also made to Juggernaut all over
Hindostan, which are received by agents in every large
town, and paid to the mutdharees at Juggernaut 1 ooree,
who by this means (though professing themselves mendi-

* Mis. Register, Dec. 1824, pp. 575-580- See Friend of India.
Oct. 1825, P. 270.

British Humanity. 22 L

cants) have become some of the richest merchants in
India.”*

Among the voluminous documents published by order of
Parliament in 1813 there is no official estimate of the
number of pilgrims resorting annually to this temple. “ The
following is a statement of pilgrims of all classes who at-
tended for the last five years at the three great festivals,
procured from the most authentic sources : —

YEARS.

PAYING TAX.

EXEMPT.

TOTAL.

1817— 18
1. 18-19

1819— 20

1820— 21
1821—22

35,941

30,241

92,874

21,940

35,160

39,720

4,870

39.000
11,500

17.000

75,661

41,111

131,874

33,446

52,160”+

At the great Car Festival in July 1825 it was stated that
the number of pilgrims was 225,000.

GYA.

Gya is the modern capital of Behar, lat. 24. 49. N., long.
85. E. Distance from Calcutta 322 miles. Population
about 30,000. To procure the salvation of deceased rela-
tions, crowds of Hindoos here perform the shradda, or
funeral ceremonies for deceased relatives.];

“ No printed regulations have been enacted relative to
the tax levied at Gya, the duty of the Collector, and a
European Superintendent, being simply to receive a fixed
rate of tax upon licenses granted to the pilgrims for visiting
the different places of worship and pilgrimage in the
vicinity of the town. In a statement from the Collector at
Gya, in July 1790, the rates of duty paid by pilgrims for
permission to perform their religious ceremonies chiefly in
honour of deceased ancestors, at the river Phulgo, or ad-
jacent places, were stated to vary from six annas to twelve
rupees, eleven annas, three pie. This duty of Government
is independent of donations to the gyawals, or priests.

* Ward’s View of the Hindoos. Vol. ii. p. 135.
f Stirling’s Account of Orissa. — Asi. Reg. Vol. xv. p. 225.

J For a recent account of Gya, see Mis. Reg. Nov. 1827, p. 518.

222

India's Cries to

Ever since the city of Gya became famous for its sanctity,
it has been the custom of its Brahmuns to travel through all
countries where the Hindoo religion prevails in search of
pilgrims, whose donations are considered the property of
the gyawal, through whose means they are brought. These
contributions have ever been a source of considerable
wealth, and are the property of those, who, hut for them, would
probably never have visited Gya. When a pilgrim arrives,
his gyawal, or religious father, conducts him to the daroga,
or superintending officer of the sayer collections, and ex-
plains to him the ceremonies which the pilgrim is desirous
of performing; after which an order, specifying the names
of the pilgrim and gyawal, as also the ceremonies, are made
out under the official seal and signature of the Collector,
authorizing the performance of the ceremonies. At the time
of delivering this order, the duty (to Government) is paid,
which varies according to the number and nature of the
rites performed. ”*

The nature of idolatry at this place is thus described : —
“ At Gya there is a particular stone on which Vishnoo set
his foot, and a person by putting on this stone, in the form
prescribed, a certain paste prepared there, and by repeating
at the same time ths name of a deceased friend, can
transfer that friend from hell itself to supreme felicity : and
this benefit he may extend, not to one friend only, but, by
repeated applications of paste, to as many as he can recol-
lect, even of his distant ancestors ! 1 ”+

“ The British Government has an agent at Gya, who
levies a tax on pilgrims, according to the magnitude of the
ceremonies he means to perform. One class visiting only
one place, pay two \ th rupees ; another visiting two places ,
three %th rupees; a third visiting thirty -eight places, pay four
Uh rupees, and the fourth class, visiting forty -five places,
pay fourteen \tli rupees. The duty to Government, how-
ever, is but a small part of the pilgrim’s expense ; for he is
fleeced by the priests, not only of all the money he brings
with him, but of promissory notes for future payments,
which are sent to him when he returns home ; the priests of
Gya maintaining emissaries for this purpose in the remotest
parts of India, which they also occasionally visit on specula-
tion. The most numerous votaries are Bengalees and

Harington’s Analysis, Vol. iii. p. 207.

Grant’s Observ. &c., Par. Papers, June, 1813, p.

61.

British Humanity.

223

Mahrattas ; and some of the great chiefs of the latter have
been known to expend 50,000 rupees.”*

ALLAHABAD.

“ Allahabad is the capital of a province of the same name,
situated at the confluence of the Gauges and Jumna.
Lat. 25" 27” N., Long. 81" 50" E. Distance from Cal-
cutta 550 miles, and from Benares fifty-three miles. Popu-
lation in 1803, without the garrison, 20,000. By the Brah-
muns Allahabad is called Bhat Prayag; or, by wav of
distinction, as it is the largest and most holy, is simply
designated Prayag. The other four Prayagas (or sacred
confluences of rivers) are situated in the province of Seri-
nagur, at the junction of the Alacananda with other streams,
and are named Devaprayaga, Rudrapravaga, Carnaprayaga,
and Nandaprayaga. This Prayaga owes its celebrity to
the junction at this spot of the Ganges, Jumna, and Seres-
wate. There is no such river as the last now visible in the
neighbourhood, but the Hindoos assert that it joins the
other two under ground, and that by bathing here the same
religious merit is acquired as if the penitent had bathed in
the three separately. Many persons renounce life at this
confluence, by going in a boat, after the performance of
certain solemnities, to the exact spot where the three rivers
unite, where the devotee plunges into the stream, with
three pots of water tied to his body.f When a pilgrim
arrives, lie Jirst sits down on the bank of the river, °and
has his head and body shaved, so that each hair may fall
into the water, the sacred writings promising him one
million of years' residence in heaven for every hair thus
deposited!! After shaving, he bathes ; and the same day,
or the next, performs the obsequies of his deceased ances-
tors.’^

fhe following Rules are enacted by Regulation xviii.,
1810, for the collection of duties on pilgrims at Allahabad,
and for the prevention of abuses in such collections. The
duties paid by pilgrims resorting to the conflux of the rivers
Ganges and Jumna, at Allahabad, are levied at the follow-
ing rates: —

trate.

Hamilton’s Ilindostan, vol. i. p. 265.

lX.Std 10 have ^recently abolished by the British magis-
ite. Asiat. Jourii. August 1827, p. 241 . § Ham. Hind. vol. i. p. .300.

224

India's Cries to

“ On every pilgrim on foot, one rupee.

On every pilgrim with a horse, or palanquin, or carriage ot any

description, two rupees.

On every pilgrim with a camel, three rupees.

On every pilgrim with an elephant, twenty rupees.

All other duties or fees at the Ghaut, within the foit, or at any other
place, are prohibited. Every pilgrim on application to the Collector ot
the Land Revenue at Allahabad shall be furnished with a license to per-
form the usual ceremonies; and no person shall be admitted to perform
such ceremonies without a license. The inhabitants of the town and
suburbs of Allahabad, and the Hindoos in the Honourable Company s
Army, are exempt from duty ; but every such person must be furnished
will 7a license of exemption from the Collector, before he can be entitled to
perform the religious ceremonies. No tax of any kind shall be imposed
upon the shaving barbers attending at the conflux of the rivers , but they
shall be required to register their names at the Collector s office, and
execute an obligation to the Collector, under a pcnaUy of hfty rupees in
every instance of contravention, not to perform that part of ‘he cere
monv resting with them, to any one without a license. Access to the
place of ablution shall be restricted to a certain number of gates and
avenues fixed by a barrier annually established, on the subsiding of the
nveis from die palisades of the fort to the bank of the river : and no
nerson shall be admitted through such barrier without the prescribed
license. Such numbers and descriptions of native officers as may be
approved by the Board of Commissioners shall be stationed by the
CoUector at the barrier, to prevent any person performing the cere-
monies without a license. A sufficient military force shall, on application
of the Collector, be posted at the barrier during the mela or principal con-
Zurse of pilgrims in January and February, who shall prevent the peopU

"Ver t0JiYuWe and i ny Ser YaU assist any such person in ner-
presenbed duty . ana, 1 y . . tue penalty stipulated in

Lming A. Eave /merjd imo Aa

* <°LLd

to jail for three months.”* .

The proceeds of this system, and the appropriation of
tllm, appear from the notes appended to this section ol the

“ Analysis.”

JUGGERNAUT.

Rupees.

Gross collection of Pilgram Tax for 1815— -1C I 53,725
(including 72 rupees miscellaneous receipts ) >

* Ilarington’s Analysis, vol. iii. p- 222.

British Humanity.

22;')

Rupees .

Assessment of endowed lands 2(i 818

Sale of Ao/y food* 5 484

8)86,027

£10,753

Deduct charges for establishment and contin- i

gencies j

Expenses of J uggernaut’s Temple

English cloth for the three cars

17,143

56,372

1,365

74,880

Net collection . . , £11,147

Dr. Buchanan, in his “ Christian Researches,” states
from official accounts, the annual expenses of the Idol
Juggernaut, presented to the English Government, as fol-
lows : —

Expense of the table of the Idol .
Ditto of his dress or wearing apparel
Ditto of the wages of his servants . .
Ditto of contingent expenses at the )
different seasons of pilgrimage . . )
Ditto of his elephants and horses . . .
Ditto of his ruth, or annual state car- )
riage • . f

Rupees. £.

36,115 or 4,514

2.712 — 339

10,057 - 1,259

10,989 — 1,373

3,030 — 378

6.713 — 839

Rupees 69,616 £8,702

In item

‘ wages of servants’ are included the wages

the c,onse“t of thLe I deputed an Aumeen to oversee

and state the produce from the sale of holy food, the quantity and value

ill PTT f?rthe P"*P°se of being displayed on the wheel a?
the top of the temple, on which Government receives fmm .Ko ‘

E*>; ,«■» ^

which he has also to pay the fee of the Purchas and others s! e .

Par%apersn,B1813, TTT" ° ^

India's Cries to

220

of the courtesans, who are kept for the service of the
temple.*

“ Item sixth — What is called in the official account ‘ the
state carriage’ is the same as the car or tower. Mr. Hunter
(the Collector of the Pilgrim Tax) imformed me that three
‘ state carriages’ were decorated this year (June 1806) with
upwards of £200 sterling worth of English broad cloth and
baize."

What a trifling sum is 11,147 rupees, about £1,393
sterling, as the clear gain of supporting idolatry at J ugger-
naut ; a gain, doubtless, accompanied by the death of hun-
dreds of unhappy pilgrims ! The variation in the annual
number of pilgrims is considerable ; the principal cause is
the early or late commencement of the most popular festi-
vals. The mortality in the rainy season is great, and inti-
midates even the superstitious Hindoos from undertaking
the pilgrimage. Mr. Harington states “ the net receipts
for 1814—15 at 135,607 rupees, and the number of taxed
pilgrims, who were assembled from different parts of India
at the Snan and Rut Jattra in May and June, to have been
77,323, inclusive of those exempted from the payment of
duties. The attendance of pilgrims in June and July,
1815, who paid the established duty, was 5,444. The differ-
ence is partly to be ascribed to the lateness ot the season of
the principal festival, and the difficulty of travelling by
land in Cuttack and the adjacent districts.”

J. Poynder, Esq., in his interesting speech on “ Human
Sacrifices in India," at a General Court of Proprietors,
in March 1827, gives the following statement relative to
the temple of Juggernaut: p. 261.

* For the character of these persons see Heber’s Journ., vol. ii.
p. 283.

ANNUAL AMOUNT

OF THE TAX ON PILGRIMS ATTENDING THE TEMPLE OF JUGGERNAUT;

WITH AN ACCOUNT OF THE ANNUAL EXPENSES FROM 1812—13 TO 1824—25
( Estimating the value of the Rupee at 2*. 6 d. English).

British Humanity

227

228

India's Cries fu

GY A.

The amount of Pilgrim Tax at Gya appears more consi-
derable than at Juggernaut; and is, with a small deduction,
thrown into the Public Treasury.

Rupees.

“ Gross collections from May, 1815, to April, 1816, 229,805

Deduct charges of collections and \ per cent.} 7 021

to English Superintendent >

Charitable allowances to several individuals . . . 2,530

Donation to Native Hospital in Calcutta .... 11,300

Native Raiab, 10 per cent, on net collections . . 26,078

46,929

8)182,876

Leaving the net receipts . . £22,859”

ALLAHABAD.

“ The receipts and disbursements of the tax on pilgrims
for 1815-16 were as follow : —

Rupees.

Gross collections, including 695 rupees levied
from pilgrims without licenses, who attempted

to evade the tax

Charges and commission of 5 per cent, to the
English Collector

8)73,053

Net receipts to Government . . . £9,131”

TRIPETTY.

“ This is the most celebrated Hindoo temple south of the
Krishna river, lat. 13. 46. N., long. 79. 24. E., eighty miles
north-west from Madras. The temple is placed in an ele-
vated hollow or basin, enclosed by a circular crest of hills,
the precincts of which have never been profaned by Christ-
ian or Mahomedan feet, nor has even the exterior of it
been seen but by a genuine Hindoo. The reciprocal in-
terests of the Brahmuns, and of the different rulers under
whose sway it fell, compromised this forbearance by the

S- 79,779
^ 6,726

British Humanity.

220

payment of large sums to Government, which, in 1758,
amounted to £30,000 sterling. The incarnation of Vishnu,
worshipped here, has a variety of names, as Vencata Ram,
and Tripati ; but, by the Mahrattas, he is named Ballajee,
and his functions are considered to have particular reference
to commerce. Crow'ds of pilgrims resort to it from all parts
of India, who pour into it offerings of goods, grain, gold,
silver, jewels, precious stuffs, horses, cows, and other arti-
cles, the aggregate of which, when converted into money,
not only yields a surplus revenue to Government, but serves
to maintain several thousand persons performing the offices
of an idolatrous worship, which is here conducted with
extraordinary pomp. The traders of the Banyan and Bat-
tia tribes of Guzerat are accustomed to present a per cent-
age of their profits to the temple annually. The amount
realized to the British Government at this temple was, in
1809, GO, 79 L star pagodas ; 1810, 50,722; 1811, 50,722 ;
or about £19,000 sterling.”*

“ It appears from the public accounts of 1815-16 that
a small collection of tax is made from the pilgrims of Seetla
Dabee at Kasheepoor, Surkura, and Sumbul, in the dis-
trict of Moradabad ; and from the pilgrims of Soru in
Itawa. The amount received in the former district was
2592 rupees, and in the latter 3091 rupees in the year re-
ferred to. But I have not been able to obtain any further
information relative to these collections.” +

The following items show the gain of this unnatural as-
sociation with Idolatry, the baneful influence of which, in
supporting and aggrandiziug it, is very considerable : —

Rupees.

Net receipts of Pilgrim Tax at Juggernaut, )

for 1814-15 $

Ditto at Gva, 1815-16

Ditto at Allahabad 1815-16

Kasheepoor, Surkuru, Sumbul, and Itawa, I
1815—16 5

135.667

182,876

73,053

5,683

8)397,279

Tripetty near Madras for 1811

£49,659
19,000
Total £68,659

Hamilton's Ilind. vol. ii. p. 431 , 432. + liar. Analysis, vol. iii. p. 208.

230

India's Cries to

The following traces of British connexion with Idolatry
and Mahomedanism , in various parts of India, are ex-
tracted from Hamilton’s Description of Hindostan, 2 vols.
quarto, dedicated to the late Right Honourable G. Canning,
President of the Board of Control, &c., &c.

“ Dacca is situated about 100 miles above the mouth of
the Ganges, and 180 by land from Calcutta. The Nabob
of Dacca has long been celebrated for the suavity of his
manners, and his steady attachment to the British Govern-
ment. In 1807 an allowance of 3000 rupees was granted
to him for the repair of a Building devoted to religious pur-
poses, not only on account of the uniform propriety of his
conduct, and the respectability of his character, but also as
a public indication of the disposition of the British Govern-
ment to support the freedom of religious worship among all
classes of their subjects.”*

“ Bate Isle. An island situated at the western extre-
mity of the Gujerat peninsula. Shunkowar is its proper
name, and is derived from that of a Hindoo demon, so
named from his dwelling in a large shunk or conch shell,
wherein he concealed the sacred Vedas, which he had
stolen from Brahma. An incarnation of Vishnu, under the
name of Shunk Narayan, cut open the shells and restored
the Vedas to their lawful owner. The demon pleaded as
his excuse that he hoped to have been put to death by
Vishnu for the theft, which would have insured him future
happiness. In consequence of this exploit, Shunk Narayan
(Vishnu), or the destroyer of the shell demon, established
his own worship on the island, where it continued paramount
until the flight of another Hindoo deity, named Runchor,
from Dwaraca, to escape the fury of a Mahomedan army ;
since which time Runchor has been supreme on Bate. In
1402 this place was taken by Sultan Mahmood Begra of
Ahmedabad and Gujerat, w'ho demolished the temples,
broke the images, and gave up the country to indiscriminate
plunder. In 1810 Colonel East advanced with a detach-
ment towards the Isle of Bate, which quietly surrendered,
on the promise of a suitable provision and complete security
for their private property and religious establishments. An
agreement wras executed, by the conditions of which they
engaged not to permit, instigate, or connive at any act ot

* Vol. i. p. 186.

British Humanity. 231

piracy committed by any person under their authority, and
also to abstain from plundering vessels in distress. A free
or open commerce to be permitted to all British vessels
paying the regulated duties. The British, by this treaty,
undertook to afford the temple at Bate suitable protection
and encouragement !”*

“ Dwaraca. A town and celebrated temple situated at
the western end of the Gujerat Peninsula. It is the most
original and sacred spot in this part of India. About GOO
years ago the valued image of their god, Runchor (an in-
carnation of Krishna), by a manoeuvre of the Brahmuns
was conveyed to Daccoor, in Gujerat, where it still remains.
After much trouble the Brahmuns at Dwaraca substituted
another in its stead ; which unfortunately also took flight
across a narrow arm of the sea, to the island of Bate, about
135 years ago, on which event another new one was placed
in the temple here ! Dwaraca is designated by the name of
the island ; and, having long been the residence of Krishna,
it is a celebrated place of pilgrimage for the sectaries of that
religion. At Muddee, near Dwaraca, the land thieves of
Oka are named Kaba, a Sanscrit word which signifies a
seeker or searcher, on account of the severe scrutiny all
pilgrims nnd unprotected travellers undergo. The rags of
the Byragee are carefully examined, and the ball of ashes,
with which he besmears his body, is broken by these robbers
in hopes of finding some small coin concealed in it ! The
pirates in this part placed great reliance on the power of
their deity at Dwaraca, his priests and attendants being the
strongest instigators to depredation. In return they°(the
priests, &c.) received a certain portion of all plundered
property, as a recompense for the protection they (the
pirates) receive from the Idol Runchor. Before embarking,
it was a common practice for the pirates to promise a larger
share than the god could claim by right, if he would ensure
success to their trip. Many vessels were fitted out in the
name of Runchor, as sole owner, and actually belonged to
the temple, which received the plunder they brought back.

“ The average number of pilgrims resorting annually to
Dwaraca has been estimated to exceed 15,000, and the

mJ t0 the temPles about a lack of rupees

(A.12,500). The revenue derived from the holy places

* Vol. i. pp. 661, 662.

232

India’s Cries to

has been decreasing, as well as the number of pilgrims. In
1807 the chief of Dwaraca engaged not to permit or insti-
gate any act of piracy, and the British Government en-
gaged to afford the temple every suitable protection and
encouragement : a free and open commerce was permitted
to vessels paying the regulated duties. The depredations
by sea renewed on British property, and the predatory sys-
tem into the adjacent countries commenced by land, made
the conquest of Okamundel the only effectual remedy for
evils of such inveteracy and duration. Dhengee was cap-
tured by Colonel East in 1816, with inconsiderable loss;
and, notwithstanding the treachery meditated by the Dwa-
raca chief, in consideration of the sanctity of the place,* he
determined to attempt a negociation which was finally suc-
cessful. In 1817 Okamundel, with its holy places of Bate
and Dwaraca, was finally transferred to the Baroda Govern-
ment.f

“ Puttan Somnauth is a town near the southern extre-
mity of the Gujerat Peninsula. Somnauth is one of the
twelve images of Seeb, which are said to have descended
from heaven to earth ; and the great fame of its temple at-
tracted the cupidity, while it stimulated the bigotry, of
Sultan Mahmood, of Ghizni. According to Mahomedan
authors, the image was destroyed, but the Hindoos assert
that the god retired into the ocean ! The symbol placed in
the temple is deemed peculiarly propitious to those who de-
sire offspring. It is visited by pilgrims from every quarter,
who pay a trifling duty to the Nabob for permission to per-
form their devotions at this favourite shrine. In 1816,
through the interposition of the Bombay Presidency with
the Junaghar State, arrangements were effected, tending to
secure greater freedom of pilgrimage to So?nnauth.+

“ Poona, the modern capital of the Mahratta empire, is
situated 100 miles from Bombay. The view from Parvate
hill commands the tow n with all its gardens and plantations,
the cantonments, and the British residency at the Sungum.
At the bottom of the hill is a large square held enclosed
with high brick walls, where the Peishwa used to assemble
the Brahmuns, to whom he gave alms at the great feast,
when the rainy season terminates ; who, on these occasions.

* Why sucli respect for this idolatrous place — a den of thieves and
pirates? t Vol. i. pp. 657 — 663. f Yol. i. ]>• 671. Asi. .lour. l'eb.

1827, p. 256. ;

British Humanity.

233

begged tkeir wag from all parts of Hindustan. When all
were assembled they were shut in and marked ; and as they
came out, one at a time, the gratuity was given to them.
Something of the same kind is still continued by the British
Government.”*

“ Seringapatam is the modern capital of Mysore. Ry-
der’s palace occupies the east end of the island, and although
built of mud displays considerable elegance, and is a very
handsome native structure. Adjoining is the mausoleum of
Hvder, where rests all that was royal of this Mahomedan
dynasty, consisting of Hyder himself, his wife, and Tippoo,
who lie under tombs covered with rich cloths, at the ex-
pense of the British Government; and the establishment of
priests to offer up prayers, and of musicians to perform
the Nobut (an instrument of music beaten five times a day),
is retained as formerly. Hyder’s palace is now the resi-
dence of a surgeon; his seraglio, a European Hospital.
Tippoo’s seraglio is a barrack for artillery ; his private
apartments are occupied by the Resident, and his public by
European troops. How greatly degraded from their ancient
dignity ! ’’+ Is not this establishment of priests supported
by a Christian Government !

“ Colar is the capital of a district of the same name, 40
miles from Bangalore. It was the birth place of Hvder.
His son, Tippoo, erected a handsome monument for him ;
and near it a mosque and college of Moullahs, or Maho-
medan priests (with a proper establishment of musicians),
were endowed to pray for his soul : the whole of which is
still continued at the expense of the British Government. \

Of the district of Tanjore, it is remarked, — “ The Ma-
homedans never having actually occupied this territory, or
effected any permanent establishment in it, the Hindoo re-
ligion has been preserved in considerable splendour, and
their ancient places of worship, with their vast endowments,
remain untouched. In almost every village there is a
temple, with a lofty gateway of massive but not inelegant
architecture, where a great many Brahmuns are maintained,
either by the revenues formerly attached to them, or by an
allowance from Government. The Brahmuns are here the
chief holders of land, aud perform almost every office of
husbandry, except holding the plough. They are all ex-
tremely loyal, on account of the protection they receive.

Ham. Hind. vol. ii. p. 196. + p. 362, J p. 374.

234

India’s Cries to

and also for an allowance granted by the British Govern-
ment of 45,000 pagodas (about £18,000 sterling) an-
nually, which is distributed for the support of the poorer
temples.”* How much good would this sum do, if ex-
pended in supporting Christian schools, and the circulation
of the Bible !

The temple of Seringham is situated in the district of
Trichinopoly, under the Madras Presidency. “ Pilgrims
resort to it from all parts of Hindostan for absolution, and
none come without an offering of value. Here, as in all
great Pagodas, the Brahmuns live in a subordination that
knows no resistance, and slumber in voluptuousness that
feels no want. At present the allowance made by the
British Government for the support of the temple, and its
establishment, amount to 15,600 pagodas per annum ( about
£G,240 sterling. ff It is to be lamented that voluptuous
Brahmuns should be supported by a Christian Government,
when Christianity would prove so great a blessing to the
people of India.

“ Condatchy is a bay in the island of Ceylon, and the
most central rendezvous of the boats employed in the pearl
fishery. The superstition of the divers renders it necessary
for the Government to employ two enchanters to charm the
sharks, in which they appear to be very successful, as, al-
though they are seen, both from the boats, and while the
diver is at the bottom, accidents rarely occur ! These ne-
cromancers are all of one family, and possess the entire
confidence of the natives. Two divers are attached to one
stone, and go down alternately ; and, when 300 boats are
anchored on the banks, 1,500 divers may be supposed to go
down every minute; and, probably, by their noise and num-
bers, assist the incantations of the shark charmers ! These
impostors receive ten oysters from every diver’s share, and
the same number are allotted for the pagodas at Rumis-
seram and Nagore, besides other privileges and emoluments
of very ancient date, which have been continued by the
British Government.”!

“ Serinaqur is the capital of the province Gurwal
thirty-eight ‘miles from Hurdwar. On the opposite side ol
the river, at the village of Ranihut, is a temple sacred to
Raia Ishwara ; which is principally inhabited by dancing
women. The initiation into this society is performed by

* Ham. Hind. vol. ii. p. 453.

+ 465.

+ p. 518.

British Humanity.

235

anointing the head with oil taken from the lamp placed
before the altar; by which act they make a formal abjura-
tion of their parents and kindred, devoting their future
lives to prostitution * Among the items of eleemosynary
donations distributed to Brahmans and others by the old
Governments, and continued by the British, the principal
in amount is 512 rupees, which is given to various tribes
of religious mendicants, who frequent a mela or fair, held
annually near Serinagurf Ought Britain thus to sanction
and encourage obscenity l Would it be done were these
things fully known ? Happy day when British connexion
with idolatry in India is dissolved, of w hose temples, as well
as those of ancient Rome, it may be said —

“ Nam quo non prostat foemina templo ? — Jtiv.

“ Bhadrinath is a town and temple, about eighty miles
from Almora, in Kurnaon. The principal Idol, Bhadrinath,
is about three feet high, cut in black stone, or marble,
dressed in a suit of gold and silver brocade, the head and
hands only being uncovered. His temple has more beue-
ficed lands attached to it than any sacred Hindoo estab-
lishment in this part of India. In 1808 it was said to pos-
sess 700 villages, which are all under the jurisdiction of the
high priest, who holds a paramount authority, nominally in-
dependent of the ruling power. It was determined that the
revenues of the purgannas, appropriated to temples and
other religious buildings, should be continued, provided
that the Commissioner was satisfied that they would not be
diverted from their original purpose, and (as too frequently
happens) converted to a source of individual emolument.

* “ The worship of Brahma is constitutionally impure. There are
temples of consecration for a life of impurity : these exist at Cambaya,
Tivikarey, and other places of llindostan. Tavernier mentioned the ex-
istence of the system. “ From Cambaya you go to a little village, dis-
tant three coss, where there is a pagoda, to which all the Indian courte-
sans come to make their offerings. This pagoda is full of a great num-
ber of naked images. Among the rest there is a large figure of one that
seems to resemble Apollo, all uncovered.” Girls of eleven and twelve
years old, who have been bought and educated for the purpose, are sent
by their mistresses to this pagoda “ to offer and surrender themselves up
to this idol.” (Tavernier’s Travels in India, p. 37, 1678). See the
Apocraphy, Baruch, ch. vi. ver. 43, and 2 Kings ch. xvii. ver. 30, respect-
ing Succoth benoth. Is it possible that any man, whose mind has been
cultivated under the influence of Christian principles, can wish such a
system to be perpetuated ?
f Ham. Hind. vol. ii. p. 640.

India s Cries to

23<*

The repair of the road from Serinagur to Bhadriuath also
appeared an object of some importance as encouraging the
resort of a greater number of pilgrims, and thereby
promoting the intercourse and traffic between the plains
and the immense hills, whence springs the source of the
Ganges.”*

“ In all the capital cities, principal towns, and districts,
Mahomedan officers, known in this country by the title of
Cadis, are stationed for the purpose of performing the reli-
gious duties and ceremonies prescribed by the Mahomedan
law, and various other functions, at the public expense ; and
their appointments are so far independent that they are
only moveable for misconduct.”-)"

“ I cannot see,” says C. Buller, Esq., M. P., in his letter
to the Honourable Court of Directors relative to Jugger-
naut, May, 1813, “ what possible objection there is to the
continuance of an established tax, particularly when it is
taken into consideration what large pensions in land and
money are allowed tby our Government, in all parts of
the country , for keeping up the religious institutions both
of the Hindoos and the Mussulmans.

“ The temple of Deo Ghur is situated on a rising ground,
in the midst of a thick forest, and is attached to the Beer-
bhoom district. Thirty-two villages are allotted for the
maintenance of the chief pundit or high priest of the t«. inple
at Deo Ghur, granted by Government at the settlement oi
the Jungleteny district. They are in a very flourishing
state of cultivation.”§

The conduct of individuals in India, especially when in
authority, has too frequently tended to perpetuate idolatry.
The following extracts from the late Bishop Heber’s Journal
appear very exceptionable:—" During my progress through
the holy places (at Benares) I had received garlands o(
flowers iu considerable numbers, which I was told it was
uncivil to throw away, particularly those which were hung
round my neck. I notv in consequence looked more like a
sacrifice than a priest, and on getting again into the gig

’* Ham. Hind. vol. ii. p. 638. . , . r

f Teignmouth Cons, on Com. to the Nat. of India the knowledge of

Christ, p. 62. co

1 Buchanan’s Apology for Christianity in India, p. 16 2.

§ Francklin’s Enquiry for the site of the Ancient Palibothra, pari i.

p. 88.

British Humanity.

237

was glad to rid myself of my ornaments.” “ Tins being
the great day of Hoolee, all my Hindoo servants came to
pay their compliments and bring presents of red powder
and sugar plums. The event was rather costly to me, as I
was obliged to make presents in return. But it is the
“ dustoor,” and who in India can transgress that un-
written and common law of the land ?” “ The Raja offered

to return my visit next day; but knowing that Tuesday is,
in the estimation of all Hindoos, unlucky, I named W ed-
nesday in preference, telling him my reason. He answered,
very politely, he should account every day lucky in which
he had opportunity of cultivating my acquaintance, but was
evidently well pleased.”*

“ The Grand Lama is an hereditary living deity, before
whom millions prostrate themselves. When Captain Tur-
ner was on his embassy to this deity, to gratify his votaries,
he made an offering, he says, to the deceased Tcshoo
Lama ; and in addressing the same deity, who had entered
the body of an infant eighteen months old, he said to the
child : — ‘ The Governor General, on receiving the news of
his (your) decease in China was overwhelmed with grief
and sorrow, and continued to lament his (your) absence
from the world, until the cloud that had overcast the happi-
ness of this nation was dispelled by his (your) appearance.’-)-
Does such language comport w ith the dignity of the British
and the Christian character !

Saugur Island, situated at the mouth of the Hooghly
River, about 100 miles from Calcutta, is a well known place
of pilgrimage. Infanticide was abolished here in 1802,
during the administration of the Marquis Wellesley. The
Madras Government Gazette, Jan. 13, 1827, contains an
account of this pilgrimage ; and observes, “ According to
the pundit an iinpost is levied by the officers of Govern-
ment stationed here, of four annas per oar, besides a fee of
one anna to the establishment : but the charge, if we are
not misinformed, is unsanctioned, except as made by By-
ragees and Sunyasees, who assumed the right of levying
four annas per oar, and eight annas to one or two rupees
for each shop. This claim has been so far authorised that
the right to levy any charge was withdrawn from the Saugnr
Society upon the petition of the religious mendicants. The

* Vol. i. p. 297. Vol. ii. pp. 84. 131.
t Ward’s View of the Hindoos, vol. ii. p. 308.

238

India's Cries to

temple of Kapila Muni, on the southern coast of tiunga
Saugur, is under the alternate charge of a Byragee and
Sunyasee. The latter presides at the Mela in the month of
Kartik (Nov.), the former in Magh (Jan.) They levy a
tax of four annas on each person who visits the temple, the
amount of which is divided among five different establish-
ments of Ramanandi Byragees, in the vicinity of Calcutta.”*
It is hoped inquiry will be instituted into the conduct of
these officers of Government, and that the various facts
here stated will excite that attention which their importance
demands.

CHAP. II.

The idolatrous Establishments chiefly supported by the
System at Juggernaut, Gya, Allahabad, fyc.

“ It may he easily supposed,” observes Colonel Phipps,
“ that a very large establishment of priests and others is
attached to such a temple as Juggernaut. One of the head
men stated the number to consist of 3,000 families, includ-
ing 400 families of cooks to prepare holy food. The pro-
visions furnished daily for the idol and his attendants con-
sist of 220 pounds of rice, 97 pounds of kullye (a pulse),
24 pounds of moong (a small grain), 188 pounds of clarified
buflaloe’s butter, 80 pounds of molasses, 32 pounds of vege-
tables, 10 pounds of sour milk, 2| pounds of spices, 2
pounds of sandal wood, some camphor, 20 pounds of salt,
4 rupees (10 shillings) worth of fire-wood : also 22 pounds
of lamp oil for lights at night. This holy food is presented
to the idol three times a day ! the gates are shut, and no
one but a few personal servants are allowed to be present.
This meal lasts about an hour, during which period the dancing
girls attached to the temple dance in the room with many
pillars. On the ringing of a bell the doors are thrown open,

1,1 Asi. Jour. Aug. 1827.

British Humanity. 239

and the provision is removed. The food prepared for sale,
or bespoken by the inhabitants, is not brought into the large
tower, but collected in the Begue Mundeer, where it can be
seen and sanctified by the idol from his distant throne 1

“ In addition to this food, a very considerable extra
quantity is allowed for the great festivals : and, in order to
make this superstition as profitable as possible, the priests
have decided that nothing can pollute the food prepared in
the temple — it may be conveyed to any place — it may be
touched by a Mussulman, or a Christian, without becoming
unfit for a Hindoo. Nothing can be more convenient
than such a belief, as Hindoos in general must eat their
food where it is cooked, and a thousand things may pollute
it. The consequence is, that the cooks are employed to
prepare food for most of the pilgrims, at a price which varies
according to the demand, and is always highest during the
festivals. It is said that a few days before the festival of
the Ruth Jattra food is cooked within the court of the
temple for at least 100,000 pilgrims; and it will easily be
credited that, on these occasions, the 400 families of cooks
have full employment. The potters make earthen pots of
three sizes ; the food is carried away in them, and they form
a kind of standard measure : and, as none but newr pots can
be used, the consumption is very great, and supports a great
many families. The oulv interruption to this cooking is
during the time the idol is travelling in his car to the place
where he was formed, and returning to the temple : nine
days in all.”*

The number of pilgrim hunters must be considerable ;
the same Gentleman stating, — “One of the principal natives
related that a Purharee, in 1821, despatched 100 agents
to entice pilgrims ; and the ensuing year received the pre-
mium for 4,000 pilgrims ! He was at that time busily em-
ployed in instructing 100 additional agents in all the mys-
teries of this singular trade, with the intention of sending
them into the Upper Provinces of India. ”+ This fact

• Col. Phipps’ Account of Juggernaut, p. 6, 7. — Missionary Intelli-
gence, March, 1823. (Published in Calcutta.)

t In the Parliamentary Papers relative to Juggernaut, May 1813, p.
80, an account is given of the establishment for collecting the Pilgrim
Tax. — “Sudder Cutcherry, 19 Officers and servants, monthly salary 260
rupees ; Ghaut Athara Nulla, Officers, 8cc., 26, salary 165 rupees ; Ghaut
Lokenaut, Officers, &c., 17, salary 111 rupees; at the temple 15, salary
89 rupees. — Total 77 Officers and servants, at 625 rupees per mensem.

240

India's Cries to

Colonel P. related to the Anther at Cuttack in 1822, and
declared he would state it to the Marquis of Hastings on
his arrival in Calcutta. A Missionary in Orissa, visiting
Kontiloo (or Cooloo), about 90 miles from Cuttack, refer-
ring to the pundas, or pilgrim hunters, says— “l an informed
there are forty of these missionaries of idolatry in Kon-
tiloo. Nov. 1820.” Another colleague in Orissa writes
under date “ Ganjam, Aug. 1826, I inquired how the
pundas knew what to expect (of the pilgrims) ; and he said
that some of them would come and stay two or three months
in such a place as Ganjam, by which means they became
acquainted with different people’s circumstances. They
subsist by bringing jnaha presaud (holy food), which they
o-ive to different persons, and get what they can in return.
Some one says of the bad ones, ‘ What a curse to Chris-
tendom are the priests of Christendom surely one may
say, ‘ What a curse to Orissa, and to a much greater extent
of country, are the pundas and priests of Juggernaut.”

JUGGERNAUT’S ESTABLISHMENT.

The following statement of the establishment of Jugger-
naut was extracted from Rennell s MS. account of Orissa.

1. “ Maha Rajah Ram Chunder Dev, honorary ser-
vant to the idol, to make ultkee chowr, sweep the ruts, and
strew flowers on the idols. His son now officiates.

2. “ Mood Roth, alias Plenipotentiary , in the absence
of the Maha Rajah performs the above duties.

3 “ Naik Chattees Neejoy, the head officer of thirty-six
different orders of minstrel and other officers, who adorns
the idol, and does all other personal services for it ; and
has full authority to superintend the attendance and per-
formance of the duties of all the other officers

4. “Pundah performs the ceremonies of the Bhoge

(offerings).

5. “ Pussopaluk adorns the idol.

6. “ Tulchoo, in the absence of the Purchas, accom-

European Collect.* salary 500
commission on the amount of the tax co

Officers was fixed at 300 rupees per month and 2 per cent [on the

collections. Aug. 1809.

* See Friend of India, April, 1822.

Asi. Jour. March, 1823.

British Humanity. 241

panies the idol to the tank, and acts for them in the temple
also.

7. “ Bhethurschoo adorns the idol, and keeps watch in
the time of the Bhoge, in order to prohibit any superfluous
quantity of offerings being taken in.

8. “ Malta Soar, head cooks. — Brahmuns who in the first
instauce take in the Bhoge.

9. “ Soar, cooks and scullions. — Brahmuns who take in
Bhoge after the Maha Soar.

10. “ Guarra Borro, persons who give water to the
Poojah Pundas at the time of their performing the cere-
monies of Bhoge.

11. “Puthree Borro cleans the brass vessels, and takes
flour, chundun, Sec., in them to the Poojah Pundah.

12. “ Pun thee Borro are Brahmuns who put the kitchree
in silver and golden dishes, and set them before the idol.
This is Sirkaree Bhoge, or the allowance bn Government ! !
Alas!"

13. “ Soar Borro is the office of distributing proper
quantities of Bhoge to such other temples and officers as
may be directed by the rulers of the temple.

14. “ Khoontiah warns the idol and the Rajah of the
time of festivals.

15. “ Mecaup, masters of the wardrobe of two different
descriptions ; viz. Mecaup keeps the jewels, and Changrah
Mecaup the wearing apparel in one department.

16. “ Dytah removes the idols from the throne and puts
them on the ruts, and replaces them again.

17. “ Puttee are Brahmuns. After the Snan Jattra the
idols are taken into a room allotted for the purpose of taking
ofl the old clothes and swaddling them with new ones, which
takes fifteen days, during which time the offerings in the
room are made by these people.

18. “ Mahajona. This description of officers convey the
smaller idols to tanks and other places, and then put them
in the proper room.

19. Hurrup Naik. After the Bhoge is removed,
these officers bring paun or beetle, and hot spices, and set
the same before the idol, which (says the writer ) Juggernaut
munches at his ease !!

20. Aukund Mecaup. .Lamp-lighter.

■^l- “ Khaut Sage Mecaup. Bed-maker.

22- “ Poolioree. Watchmen at the time of Bhoge.

242 India's Cries to

23. “ Pooran Pundali reads the Pooran at certain times
near the idol.

24. “ Muokpokhal. A person who attends with a dan-
toon (used for a tooth brush) and water to wash the idoCs
face in the mornintj !

25. “ Austaun warns the idols of the time of ceremo-
nies.

26. “ Fanruk, watchmen of the wardrobe.

27. “ Chathour, a person who carries a chatta or um-
brella.

28. “ Tauruseean, a person who carries the tras, an
ensign in the form of a half moon.

29. “ Deoreean, a torch bearer.

30. “ Dondcliutty.r, a person who stands by the throne
with an umbrella at the Ekadusse and other particular fes-
tival days.

31. “ Kalialeah, a trumpeter.

32. Ghuntoali, a person who sounds the ghunt or brass
bason.

33. “ Ghutwaree, a person w ho rubs sandal wood.

34. “ Lenka, Peons (Soldiers).

35. “ Perdhanee, persons who give the golden rods to
the Purchas.

36. “ Dooarees, door keepers.

37. “ Summuntah grind kullaee and other kinds of
grain.

38. “ Deh Dausee, dancing girls with a band of Mu-
sicians.”

A more particular account of this Establishment was pro-
cured for the Author, writtten on the leaf of a tree, by a
native of Juggernaut; the following is a free translation of
of it.*

1. “The Moodeerut, as the Rajah of Koorda’s repre-
sentative with Juggernaut, at all the festivals moves about
the light, performs the daily service before him, and makes
the offering of food.

2. “ There are three head Pundas, w’ho having poured
clarified butter on the sacred fire, and worshipped the sun
and the divine regents of the gates, present the sacrificial
articles from the kitchen, to the three gods at three of the
daily offices, until the period of Juggernaut’s retiring to
rest !

* See Friend of India, Oct. 1825.

British Humanity.

248

3. “ There are three Pushoo-palas, who perform worship
between the periods of the regular service ; and, ascending
the throne of Juggernaut, clothe him in the three different
dresses appropriated to the three services.

4. “ The Bheet-baboo guards the sacrificial iood before
it has been offered, prevents the crowd pressing on it, and
should the smallest blemish be found in it (such as a hair
or an ant) he seizes and punishes the Pundas.

5. “The Tulubu Pureechas guard Juggernaut when lie
retires to rest. In their absence the Pushoo-palas act in
their stead.

(i. “ The Potee-muhapaira, at the twelve periodical fes-
tivals, make the proper offerings, and move about the image
of Sooda-buden ; and at the great bathing festival, when
Juggernaut moves out to the Neeladree beej, worship him
during his progress, and during the fifteen succeeding days
when he is supposed to be ill, not having recovered from
the effects of his bath !

7. “ The Patree-buroo arranges the sacrificial articles,
and calls the Pundas to worship.

8. “ The Gora-buroo, at the time of worship, places the
water pot and presents the water to the officiating priest.

9. “ The Khootiya calls the Phashoo-paluks who are
appointed to wake Juggernaut . and bring forward the
vestments and necklaces with which he is to be invested.

10. “ The Paneeya-mekab presents the ornaments of
Juggernaut to the Pushoo-paluk, and counts them as they
come from Juggernaut’s body ; and likewise counts out to
the Pureeclias any new ornaments offered by pilgrims.

11. “ The Changro-mekab carries the vestments of Jug-
gernaut, and counts them out ; and, when new vestments
are offered by the pilgrims, he counts them out and puts
them awav.

12. “ The Bhandar-mekab counts out the ornaments
when taken off from Juggernaut by the Paneeya-mekab.
The vestments presented by pilgrims pass into their cus-
tody after they have been w orn.

13. “ The Suxvar-buroo sweeps the place, and places
the sacrificial dishes before Juggernaut, presents odours to
those who wake him, and distributes the sacrificial flowers
among the servants and worshippers.

14. “ The Pureeksha-buroo holds up a looking glass to
Juggernaut during worship.

R 2

244

India's Cries lo

• 5. “'The Ukhundu-mekab, or lamp-lighter, places lights
and removes the lamps.

l(i. “ The Pureeyarees watch at the gates and doors.

17. “ The Dab-khat brings out Juggernaut’s bed !

18. “ The Pureeyaree of the southern gate cries out,
‘ the sacrificial food is coming.’

19. “ The Pureeyarees of the gate watch the food ; and,
when juggernaut moves out, carry with him the sweet
smelling wood.

20. “ The Juya and V ij uycu-p u reeyarees (or porters)
allow no one to enter while Juggernaut is at his meals; and
there are two watchmen at the door of the inner room where
Juggernaut partakes of his food.

21. “ The Khurgu-nayuk , at the close of the daily
offices, presents the pauu to the officiating priests to be
given to Juggernaut ; and, on the occasion of the last daily
office, offers it himself.

22. The Khalsuya mekab carries Juggernaut's bed to
him at night for him to sleep on; and carries it back to
its place in the morning !

23. “ The Mook-pakliul pureeyaree presents the water
and the tooth-pick to Juggernaut, and inspects into every
thing respecting the temple.

24. “ The Suwar-Kota prepares the cakes, and delivers
them to the Maha-Suwar.

25. “The Maha-Suwar brings the first service of cakes.

26. “ The Gopal-bullubha distributes it.

27. “ The Bhatee-buroo places food of a particular de-
scription before the idol.

28. “ The Rosh-payeed lights the lamp in the kitchen,
and expels the suwars w hen they become unclean ; he ac-
companies the royal offering of food as far as the Juya and
Vijuya gate.

29. “ The Beeree-buha-suwar takes the articles of
paun from the Sumurlhas, and delivers them to the Su-
wars.

30. “The Dhoa-pakhaliya Brahmun washes and cleanses
the kitchen.

31. “The Unga-buha Brahmun removes the ashes from
the cook-room, and throws them away.

32. “ The Dita-suwaree carries the image of Jug-
gernaut when necessary, and prepares the image.

33. “ The Datya paints the image, and fastens the flag
on his carriage.

British Humanity. 245

34. “ The Dwar-nayuk is employed in opening and
shutting the door.

35. “ The Mahajhun carries the image of Juya and Vi-
juya, the two heavenly porters.

'30. “The Beenian-buroo carries the image of Juggernaut
and fixes it in its place.

37. “ The Moodolee-bhandur guards the door, puts the
chamura into the hands of distinguished pilgrims who de-
sire to fan Juggernaut; and locking, guards the door of
Juya and Vijuya, the two heavenly porters.

38. “ The Chootar holds the umbrella over the great
god when he proceeds on a journey.

39. “ The Turasee holds before him the turas (a large
fan) when he goes on a journey.

40. “ The Meg-dumboora proceeds with the Meg-dum-
boora when he goes on a journey

41. “The Moodra holds the lamp when an offering of
flowers is made to J uggernaut.

42. “The Paneeya-put delivers the water pots to the
Buroo, and washes them.

43. “ The Keehuleea, at all stated festivals, during the
service and during the offering of flowers, performs worship,
and plays the Kahulee.

44. “The Ghuntooa rings the bell during Juggernaut’s
meals, and when he goes on journeys !

45. “ The Chumputee-tumukreeya , at the time of pu-
sooicci and during journeys, plays the tumuk.

46. “ The head Pundu calls all the servitors to their duty,
gives the golden sceptre to the Pureecha, and gives food
to the Brahmuns of the Mooktee-mundupa.

47. “The G/iuhnvaree prepares the sandal wood and
gives it to the mekaps ; and, at one of the festivals, goes
before the image with the incense.

48. “ The Buree Deega supplies the water for cooking;
and removes the remains of food.

49. “ The Sumundha pounds peas of one kind, and
grinds peas of another kind.

50. “The Grithu-mekap cleans the dishes after the prin-
cipal meal.

51. “ The Yogukuma brings forward the articles of the
principal meal.

52. “ The Tomabutee accompanies the principal evening
meal with a lamp, and brings the pots and cooking utensils.

53. “The Chaulbacha cleanses the rice and the peas.

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54. “ The Kick carries the Chukru or discus of Vishnoo
before the Idol when he moves out, and is a general super-
intendent.

55. “ The Patrok, having dismissed the attendants,
cleans up the temples, and there retires to rest.

5(5 “ The Choonaru serves the image of Guroora (the
bird god), has charge of the great standard of the temple,
and lifts the great lamp.

57. “The Khurga dhoaneeya cleanses the space be-
tween the western part of the temple and the place called
Jugunmohun.

58. “ The Nagadhya washes Juggernaut's linen, and
hangs it. up to dry !

5f). “The Daree-ganee sings the songs which precede
the anointing of Juggernaut with sandal wood.

(50. “The Pooran-pvnda reads the Pooranas in the gate
of Juggernaut.

(Jl. “The Beenkar plays the heena, a musical instru-
ment.

02. “The Tumibobuk dances in the spot called Jugun-
mohun. _

03. “The Sunkhooa sounds the shell during the offices

of worship. . . .

04. “ The Madolee plays on the madol, a musical in-
strument, during worship.

05. “The Tooree-naynk plays on the looree or trumpet.

(50. “The Muhaseiee washes the linen of Juggernaut.

07. “ The Paneepaee mahar removes all filth from within

the enclosure. . ,

08. “ The Hakeemeeshristar-buru-pureecha is the great
judge of all questions ; he holds the golden cane ”

Of the nature and regulations of the establishment at
Gun no correct information appears to be extant, but the
establishment must be considerable, as Mr. Har.ngton
observes, “ The Gyawalas (pilgrim hunters of Gya) travel
through all countries where the Hindoo religion prevails,
in search of pilgrims, who, hut for them, would probably
never have visited Gya." The number of pi'gnms, and
their attendants, in ordinary years, is not fewer than lOO.UUl ,
but, in time of peace, when visited by the great Mahratta
chieftains, the number exceeds 200,000, with maty horses ;
nor will twenty lacks (two millions) of rupees defray their
expenses, where many of them reside lor three months.

* Hamilton, supra, vol. i- p- 266, 277.

British Humanity.

*.247

Of the establishment at the temple of Tripetty, near
Madras, it has been remarked, “ crowds oi pilgrims resort
to it from all parts of India, who pour into it offerings of
goods, grain, gold, silver, jewels, &c., the aggregate of
which, when converted into money, not only yields a sur-
plus revenue to Government, but serves to maintain several
thousand persons performing the offices of an idolatrous
worship, which is here conducted with extraordinary
pomp."

At Allahabad the number of priests supported by the
pilgrims must be considerable. Much hostility was mani-
fested in 1815 to the introduction of a more efficient police.
“ The class denominated Pragwals, who perform the reli-
gious ceremonies at the junction of the great rivers, to the
number of 4 or 5000, showed a determination to resist,
threatened to cease to officiate, and withdraw altogether,
which would have caused a loss to Government of the pil-
grim revenue. Many other conspiracies to arrest the pro-
gress of the arrangements took place ; but, by patience and
iirmuess, they were ultimately dissipated and suppressed.
The number of pilgrims in 1812 and 1813 was greater than
had occurred for twenty -eight years, being 218,702.

Amount of collections

Repaid to the account of Dowlet Row Scindia
Charges of establishment

Fines on persons attempting to bathe without £
licenses S

8)221,000”

Net receipts . . . £27,633

“ The tax accruing to Government is three rupees* for

* This is a considerable sum to people who have to labour a month
to obtain it. Hamilton, speaking of Bengal, says, “Notwithstanding
the low price of the necessaries of life, the common labourers find it ex-
tremely difficult to subsist on their scanty earnings, which, in some
places, are not more than from a penny to twopence a day.” Vol. i.
p. 100. This confirms the statement that n rupee to a poor Hindoo is

Rupees.

223,563

175

3,407

210,981

1,085

248

India's Cries tu

each person, but a much greater expense is incurred in cha-
rity, and gifts to the Brahmuns.’’*

The author of an interesting volume, entitled “ Sketches
of India,” speaking of Allahabad, makes the following re-
ference to the system of the Pilgrim Tax “ On the small
point of land at which the rivers the Ganges and Jumna
join their waters sit numbers of Brahmuns, known by their
distinguished flags, who receive the sums each pilgrim must
pay for performing his ablutions, seal them, sell amulets,
certificates, and Ganges water, to be conveyed many miles
distant. A Sepoy sentinel, near the spot, boasted of the
privilege he enjoyed, as being in the Honourable Company’s
service, he was exempted from the usual fine, paying a
smaller sum for permission to dip his body in the sanctify-
ing stream at this place ! To prop superstitition, and
countenance fraud, is surely a policy at once timid and im-
pious : to benefit by the credulity of the poor plundered
Idolater is a financial arrangement very little to our ho-
nour: and, perhaps, as little to our interest.” The Consti-
tutional Guardian remarks, “This accouut, that of Jug-
gernaut, and the conduct of General Brownrigg, when
Budhu was re-established in Ceylon, are parallel cases,
that call for enquiry at the India House; and we may be
sure they will redress such anomalies when they have time
to investigate them.”

equal to a pound note to a poor labourer in England. “ It may show
the poverty of the country,” says Bishop Heber, “ and the cheapness of
the different articles, to observe, that having bought all the commodities
which he wanted for a few pice, he was unable in the whole market to
get change for a rupee.” Journ., vol. i. p. 14. A missionary in Orissa,
speaking of a country excursion (April 1827), observes, “Here at twenty
or thirty miles from Juggernaut, there is little money circulating, and
what there is is almost all cowries (shells), of which sixty make a far-
thing. A little rice comes into the market, but bartering is so common
that an offer of cowries is rejected." The Pilgrim Tax is doubtless fre-
quently very oppressive.

* Ham. Hind., vol. i. p. 2P9 — 301.

British Humanity.

249

CHAP. III.

The Miseries resulting from this System, and its general

Character.

“At the two annual fairs (held at Hurdwar, distant
1050 miles from Calcutta, a place of great celebntyjor its
numerous pilgrims), it is supposed, from ~ to 300,000 peo-
ple are collected; once in twelve years, when particular
religious ceremonies are observed, the number is computed
to be almost a million : and in April, 1809, they were es-
timated at two millions. Owing to the precautions taken
by the British Government, the fairs have lately ended at
Hurdwar without bloodshed, to the astonishment of the
vast multitude, who were before accustomed to associate
the idea of bloodshed and murder with that of the fair.
Those who come merely for bathing arrive in the morning,
and, after performing their ablutions, depart in the evening,
or on the following day. During the temporary Mahratta
sway, a kind of poll tax and duties on cattle were levied;
but all is now free without impost and molestation , which
considerably detracts from the merit of the pilgrimage.'’ *

Of the new road from Calcutta to Juggernaut, Hamilton
remarks, “ This road was begun in 1813, and is still going
on ; but with respect to the pilgrims, the merit of their
peregrination being in proportion to the hardships they
sustain, every arrangement tending to render the holy
place more accessible, and their immediate sufferings less,
in the same proportion diminishes the merits of the pil-
grimage, and nullifies the contemplated expiation. *|* It
is evident that the Pilgrim Tax enhances the supposed value
of pilgrimages, and hence the celebrity of those places of
idolatrous resort at which it is levied. But the poverty,
exposure, sickness, mortality, and brutal treatment of the
dead, consequent upon vast assemblies of pilgrims, demon-
strate the pernicious tendency of a system which regulates,
supports, and aggrandizes idolatry. From the united testi-
mony of several eye witnesses, the miseries of pilgrimage
(particularly to Juggernaut’s temple in Orissa) are evi-
dent.

* 11am. Hi»d. vol. i. p. 451.

t Vol. ii. p. 54.

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India's Cries lo

A. Stirling, Esq., in his “Account of Orissa,” describes
• ffreat car festival of Juggernaut, and adverts to the
miseries of the pilgrims On the appointed day, after
various ceremonies are performed within the temple, the
images are brought from their throne, to the outside of the
Eion-gate, not with reverence, seated on a litter or vehicle
adapted to such an occasion; but, a common cord being
fastened round their necks, certain priests, to whom the
duty appertains, drag them down the steps, and through the
mud, while others keep their figures erect, and help their
movements by shoving them from behind, in the most un-
ceremonious manner, as if the,, thought the whole business
a good joke! In this way the monstrous idols go rocking
ami pitching along through the crowd, until they reach the
cars, which they are made to ascend by a similar process
up an inclined platform. On the other hand, a powerful
sentiment of religious enthusiasm pervades the admiring
multitude o! pilgrims assembled without, when the images
first make their appearance through the gate. They wel-
come them with shouts and cries of Jye Juggernaut! vic-
tmy to Juggernaut! and when the monster Juggernaut,
tie most hideous of all the figures, is dragged forth, the
ast in order, the air is rent with acclamations. The cele-
brated Idols are nothing more than wooden busts, about
six feet in height, fashioned into a rude resemblance of
the human head, resting on a sort of pedestal. They are
painted white, yellow, and black, respectively, with fright-
fully grim and distorted countenances, and are decorated
with a head dress of different coloured cloths, shaped
something like a helmet. The two brothers have arms pro-
jecting horizontally forward from the cars. The sister is
entirely devoid of even that approximation to the human
form. 1 lie ruths or cars* have an imposing air from their
size and loftiness, but every part of the ornament is of the
most paltry description, save only the covering of striped and
spangled broad cloth, furnished front the ' Export Ware-
house of the British Government, the splendour of which

“The car of Juegernaul measures 43} feet high; it has sixteen
wheels, of 6} feet diameter, and a platform 34} feet square. The
Rut ol Bulbudra is about 41 feet high, and has 14 wheels, and that of
Subudra his sister is 40 feet high, 14 wheels, and 6} feet diameter.” The
wood is annually provided by the Duspulla Rajah, but in 1806 he re-
fused to send it farther tiian Cuttack. Par. Papers, 1013, pp. 35, 64.

CAR OF JUGGERNAUT, AND A HUMAN SACRIFICE. Page 250.

♦

British Humanity.

251

compensates, in a. great measure , for oitier deficiencies of
decoration !* After the images have been lodged in their
vehicles, a box is brought forth, containing the golden or
gilded feet, hands, and ears of the great idol, which are
fixed on the proper parts with due ceremony, and a scarlet
scarf is carefully arranged round the lower part ot the
bodv, or pedestal. The joy and shouts of the crowd on the
first movement of the cars, the creaking sound of the
wheels as these pondrous machines roll along, the clatter ot
hundreds of harsh sounding instruments, and the general
appearance of so immense a moving mass of human beings,
produce, it must be acknowledged, an impressive, astounding,
and somewhat picturesque etiect, while the novelty o* the
scene lasts ; though the contemplation cannot fail of exciting
the strongest sensations of pain and disgust in the mind
of every Christian spectator. In an unfavourable season,
or when the festival occurs late, the proportion ol deaths oc-
casioned by exposure is very melancholy, j-

Dr. Buchanan’s visit to 'Juggernaut’s temple, in June,
18(H), is well known; a short extract or two from his
“Christian Researches” may suffice: — “Numbers ol pil-
grims die on the road, and their bodies generally remain
unbnried. On a plain by the river near the pilgrim’s Cara-
vansera, at this place, Budruck (100 miles from Jugger-
naut), there are more than a hundred skulls; the dogs,
jackals, and vultures, seem to live here oil human prey.
Wherever I turn my eyes, I meet death in some shape or
other. — From the place where 1 now stand 1 have a view
of a host of people like an army, encamped at the outer
gate of the town of Juggernaut, where a guard of soldiers
is pasted to prevent their entering the town until they
have paid the tax. — A pilgrim announced that lie was
ready to offer himself a sacrifice to the idol. He laid him-
self down in the road before the car as it was moving along,
on his face, with his arms stretched forward. The multi-
tude passed round him, leaving the space clear, and he was
crashed to death bv tlie wheels. How much I wish that the
Proprietors of India Stock could have attended the wheels

* “ The oilier evening a carl load of gay coloured English woollens
passed me from the Company’s Warehouse, to adorn the idols’, cars.
Alas! that the same country should, in so shocking a sense, send out
both blessing and cursing. June 23, 1827.’ — Ext. Miss. Jour.

J Asi. lies. Yol. xv. pp. 321 — 325.

252

India's Cries to

of Juggernaut, and seen this peculiar source of their re-
venue! I beheld a distressing scene this morning in the
place of skulls ; a poor woman lying dead, or nearly so,
and her two children by her, looking at the dogs and vul-
tures which were near. The people passed by without
noticing the children! I asked them where was their
home ? They said they had no home but where their
mother was. O there is no pity at Juggernaut! Those
who support his kingdom err. I trust, from ignorance.
They know not what they do.”

Colonel Phipps, who witnessed the Car Festival in 1822,
thus describes the miseries occasioned by it : — “ The loss
of life, by this deplorable superstition, probably exceeds that
of any other. The aged, the weak, the sick, are persuaded
to attempt this pilgrimage, as a remedy for all evils. The
number of women and children, also, is very great. The
pilgrims leave their families and occupations, to travel an
immense distance, with the delusive hope of obtaining
eternal bliss. Their means of subsistence on the road are
scanty ; and their light clothing and little bodily strength
are ill calculated to encounter the inclemency of the weather.
When they reach the district of Cuttack, they cease to ex-
perience that hospitality shown elsewhere to pilgrims ; it is
a burden which the inhabitants could not sustain : and they
prefer availing themselves of the increased demand of
provisions to augment the price ! This difficulty is more
severely felt as they approach the temple ; till they find
scarcely enough left to pay the tax to Government, and to
satisfy the rapacious Brahmuns. The pilgrim, on leaving
Juggernaut, has still a long journey before him; and his
means of support are often almost, it not quite exhausted.
The work of death then becomes rapid ; and the route of
the pilgrims may be traced, by the bones left by jackals
3fjd vultures. The country near the temple seems suddenly
to have been visited by ‘ pestilence and famine. Dead
bodies are seen in every direction. Parriar dogs, jackals,
and vultures, are observed watching the last moments
of the dying pilgrim, and not unfrequently hastening his
fate.”*

The late Rev. W. Ward has made a calculation of the
number that are supposed to perish annually, the victims of
superstition. He estimates that 4,000 pilgrims perish every

'* Mis. Resigter, 1824, p. 578.

British Humanity.

253

year, on the roads to, and at holy places, and a Gentleman
whose opinion is of great weight, says, “ I believe this es-
timate is far below the truth.” “ By fevers, by the dysentery,
and other diseases, arising from exposure to the night air
and the privations of a long journey, crowds are carried off
in a few days. Sacred places, the resort of pilgrims, are
spread all over Hindostan, and pilgrims travel to them from
distances requiring journeys of three, four, and five months.”
An officer writing to his friends about the pilgrims at the
gate of Pooree, detained for a time to make them pay the
tax, says, — “I let above 100 out of limbo at Jugger-
naut : there were 1000 dead and dying : — all in limbo
starving to extort money from them.”*

The Rev. W. Bampton, Missionary at Juggernaut, in an
account of the Car Festival of 1823, w rites : — “ July 11th.
Tn front of one of the cars lay the mangled body of a dead
man, one arm and one leg were eaten, and two dogs were
then eating him : many people were near, both moving and
stationary, but they did not seem to take any notice of the
circumstance! I went to see the state of the pilgrims, who,
either because they could not, or would not pay the tax, were
kept without one of the gates. In the course of the morning
I saw within a mile of the gate about six dead : the dogs
and birds were eating three of them. Five or six lay dead
within a mile of the gate ; and it is generally admitted that
there was not a tenth, perhaps scarcely a twentieth, of the
pilgrims this year who attend sometimes ; and, if there be
the same proportion of dead and sick at all times, fifty or
sixty dead might some years be seen, within a mile of this
gate, and eighty or a hundred sick. A specimen of what
is sometimes seen was given me bv a military officer, who
pointed out a piece of ground, perhaps scarcely an acre, on
which he last year counted at one time twenty-five dead
bodies.”

The Rev. C. Lacey, the author’s colleague at Cuttack,
thus describes the car festival in June 1825: — “ The mor-
tality did not much appear before the lGth ; on the 19th it
was exceedingly bad, for the day before the rain began to
fall, and more came on the 19th and 20th ; and for the next
three days it fell in torrents. At this time the scene had
leached its height, and was truly shocking on every hand.
In every street, corner, and open space,— in fact wherever

Ward's V iew of the Hindoos. Vol. ii. pp. 126, 318.

254

India's Cries to

vou turned your eyes, the dead and dying met your sight!
On the evening of the 19th, I counted upwards of sixty
dead and di/ing, from the temple down to the bottom end
of the hospital (about half a mile), leaving out the sick,
that had not much life. At a corner opposite the hospital,
on a spot of ground twelve feet square, 1 counted ten dead
and five sick ! This was the case, while there were several
sets of men in active employ burying the dead! You will
perhaps think, if the streets were thus crowded, what must
be the various Golgothas ! I visited but one, and that was
between the town and the principal entrance, and I saw
sights I shall never forget. The small river there was quite
glutted with the dead bodies. The wind had drifted them
altogether, and they were a complete mass ot put ri tying
flesh ! ! They also lay upon the ground in heaps, and the
do°-s and birds were able to do but little towards devouring
them.” “ Pages, ’ says Mrs. L., “ would not be sulhcient
to detail the miseries of the deluded worshippers of Jug-
gernaut. The poor pilgrims were to be seen m every di-
rection dead, and in the agonies of death ; lying bv fives,
tens, and twenties. Mr. L. Counted upwards of 90 m one
place, and in another Mr. Bampton counted 140. In the
hospital I believe I have seen thirty dead at once, and
numbers in the, agonies of death, and even the living using

the dead bodies for pillows ! , , ,

The Author, then residing at Cuttack, addressed a lettc
to the late J. H. Harington, Esq., Calcutta, relative to t le
miseries of the pilgrims, and the dreadful effects of he
Pilgrim Tax, in taking the money which would procure
them food, raiment, and medicine, and thus prevent pre-
mature death. Directions were immediately forwarded to
Pooree, and some relief afforded to the pngTims. About
400 rupees were sent to the Missionaries, and two of them
undertook a journey from Pooree to Cottaek <a d.stanee of
fifty miles), to relieve the people. A few ^
iournal of this work of mercy are of a very affecting nature
J__“ Tunc 25 1825. We left Pooree about five o clock in
the morning, with a few cloths, and a good quantity »fm£
dicine and money. We had brandy to prevent the ettects
olthe effluvia frL the dead bodies. For four mtle, from
the p-ate the dead were very numerous. O what a was
I'rhC'n life was here! Some on the -d “tong t e
mud, and some scarcely distinguishable from it . so
under sheds into which they had crept from the ram , l.at

British Humanity.

255

mostly thrown into the narrow channel or grip on each side
of the road. Here I saw them lie together by four, five,
six, seven, eight, nine, ten, twelve, or more! I tried to
keep account, but could not without detaining the palcpie
bearers. Some of the bodies were carried beyond the grip
into the fields and there lav, watched by the dogs and vul-
tures. A great majority of the sick whom I relieved, on our
first stage, were females deserted by their friends, who had
left them not a pice (a halfpenny), and almost destitute of
clothing.”*

Of the number that perished it is impossible to form a
correct idea. An eve witness of the scene writes, “ The
money received at tfie gate this vear far exceeded that of
others, being 260,000 rupees (£32,500). The number of
pilgrims is estimated at 225, 000. Captain F— estimates
those who died at Cuttack and Pooree, and between tin?
two stations, at 5000; but Mr. L — thinks this rather too
high an estimate. How many of these miserable? people
must have died before they couid reach their homes ! — many
of them coming 3, 6, or 900 miles. Mr. M— , the European
Collector of the lux at Pooree, estimated the mortality at
20,000 ! ! J

As the Author resided at Cuttack for nearly three years
and a half, and has been at Juggernaut at the great
festival in 1824 and 1825, he may hie allowed to add his
humble testimony to the above evidence of the misery of
pilgrimage. I have seen three persons measuring their
way to the temple by constant prostration. At Cuttack
and 1 ooree 1 have seen numbers of the dying and dead
pilgrims; and one morning, near the temple, I counted
etween twenty and thirty skulls in one place. In the last
s age to Pooree, in June, 1825, I counted thirty-seven
bodies or skeletons. A few hundred yards from my re-
sic ence at Cuttack (near the ford to juggernaut), at the
time of the great festival, the effluvia from "the dead bodies
Has been very noisome, nor is there any allowance from the
magistrate at Cuttack to inter the dead'. Where the Suttee

thm/ i iltSrrt1hou4ands’ pilgrimage has slain its tens of
thousands . I he European who has visited Juggernaut at

dlscriptionT— U may ^ f0rdbly reminded of the appalling

“ He saw the lean dogs

Gorging and growling o’er carcase and limb,

_ they were too busy to bark at him.

* See Report of the General Baptist Missionary Society for 1820.

25t>

India's Cries lo

From a pilgrim’s skull they had stript the flesh
As ye peel the fig when the fruit is fresh ;

And their white trunks crunsh’d o’er their whiter skull,

As it slipt through their jaws when their edge grew dull ;

As they lazily mumbled the bones of the dead

When they scarce could stir from the place where they fed ;

So well had they broken a lingering fast
With those who had fallen for that repast.”

Some of the pilgrims to Juggernaut bring the water of
the Ganges to pour over the idol Lokenaut ; these are
exempt from tax. The author while residing in Orissa
has frequently seen these devotees. The devout go on
pilgrimage from distant countries ; but, to render this act
meritorious, the pilgrims must previously visit the banks of
the Ganges, lie on the ground and fast during the journey,
and arrive laden with water to bathe the idol. To prove
that the water was really brought from the Ganges, the
bearers take the precaution to obtain a certificate to that
effect from the officer of the place, who seals the vessel into
which it is put with his seal. It is probable that this is
done in all cases where the water is taken for idolatrous
purposes. The engraving represents the mode in which
both men and women carry the waters of the Ganges to
a distance of several hundred miles.

MAN SACRIFICE UNDER JUGGERNAUT'S CAR. Pag, 257.

British Humanity.

257

Of the Car Festival at Juggernaut, in July, 182(1, Mr.
Lacey writes, — “ The festival took place late this year (July
9th), and was not numerously attended. A respectable
man threw himself off from the front of the car, as it was
moving forward, and the enormous wheels passed just over
his loins, and nearly separated his upper from his lower
parts ! The blood and bowels were scattered and drawn
about by the wheels passing over him !* There was very
little mortality among the pilgrims this year; for, the num-
bers being so small, they were able to obtain food and
shelter.”

The Rev. A. Sutton of Hal asore in Orissa, in an account
of the great festival in 1827, remarks upon the oppressive
and impure character of this idolatrous exhibition. — “ The
people at the outer gate of the town were admitted ; they
had been collecting for a long time, and were not allowed to
enter because they would not or could not pay the tax. It
wras grievous to see the poor people (many of whom came
from distant parts of India) with their little all tied up in a
bundle, and suspended under their umbrellas, in some un-
guarded moment, rushed upon by the Pooree tigers, and
their all taken from them. These villains of Juggernaut lie
in wait, and when they see an old or disabled pilgrim, rush
upon him, give him a blow upon the head with a large stick,
and snatch the umbrella with the bundle out of his hand ! I
saw, perhaps, fifty cases of this kind while 1 stood ! — The
idols have been replaced on the cars to return. I cannot
refrain trom noticing the obscene gestures and lascivious
songs which were again employed to animate the draggers,
and spread an infernal enthusiasm through the gazing as-
sembly. I asked a person near, what kind of w'orship^that
was, he replied, ‘ Kusheeka bat ’ (*he language of prosti-
tutes); but added, ‘ it gave Juggernaut pleasure!’ The
following day a poor wretch threw himself under Jugger-
naut’s car, and was crushed to death. Mr. B . saw

the horrid sight.’’ The worship of Juggernaut is still the

In 1828 “twelve persons had bound themselves to die a sacrifice
under the wheels of the cars, but the under magistrate hearing of the cir-
cumstance placed them in confinement, and thus prevented the horrid
< eed. This was done at Pooree, at one of the largest festivals in Ilin-
clostan, and done on personal responsibility; and vet a poor woman in
circumstances of much less notoriety, is allowed to bum herself under
pretence that we must not interfere with the superstitions of the Hin-
doos. (Cuttack, July, 1828.)

258

India’s Cries to

same. C. Buffer, Esq., M. P., in 1813, endeavoured to
palliate the sanguinary and impure worship of this idol,* but
in vain. — “ If you would know the character of the nation,
look at the temple.” When shall Britain cease to promote
idolatry ?— When shall Christianity abolish the miseries of
heathenism ?

The late Rev. J. M. Cropper, Missionary in Orissa,
writes in Feb. 1828, “ While we continued here (Pertub-
pore, near Midnapore), a number of jattrees passed us. On
inquiry we found they had come from Nepaul, in a body of
500. They calculated that 200 would die by the way:
about forty had died already ! If this be the case in the
cold season (the most healthy time in India), what havock
must death make among the pilgrims, on their return from
the Rut Jattra in the commencement of the rains?”

Of the effects of pilgrimage, in another part of India,
Hamilton gives the following statement : — “ The number
of crimes that originate in the Behar District, of which
Gya is the capital , may in a great measure he attributed
to the vast crowd of pious and superstitious pilgrims. The
wealth these persons possess generally consists of money,
jewels, and other articles, which excites the cupidity of the
unprincipled; while the defenceless condition of the greater
part of these stragglers exhibits it to them as a prey of easy
acquisition. Numerous affrays and breaches of the peace
may also be expected where such a number of strangers,
from all parts of Hindostan, are promiscuously congregated;
nor will these votaries of superstition gain any addition to
their prior stock of morals, by their intercourse with their
spiritual guides at the sanctuary, who are in general both ig-
norant and dissolute, and do not affect even the appearance
of any self denial or ascetism of conduct

The general character of the Pilgrim Tax System de-
mands serious attention. It increases the celebrity of
places of idolatrous resort. The tax on pilgrims at Jugger-
naut, while it encourages the emissaries of idolatry to
wander to the distant parts of Hindostan, to collect its de-
luded votaries (a stipulated sum being received by them for
each individual passed into the town), by its sanction of
idolatry, not only adds to the celebrity of the pilgrimage,
but confounds Christianity with Idolatry, in the sight of the

* See Buchanan’s Apology for Christianity in India, pp. 33 — 38.
+ Hamilton’s Hindostan, vol. i. pp. 267 — 301.

TEMPLES OF BOBUNESWER, KEAR CUTTACK., ORISSA. Page 259.

British Humanity.

259

Hindoos. A native inquired of a Missionary in Orissa,

“ If Juggernaut he nothing, why does the Company take
so much money from those who come to see him ! ” “ This

tax,” says Mr. Harington, in his “ Analysis,” referring to
the sentiments of the Honourable Court of Directors, “ is
not to be considered a source of public revenue, but to be
appropriated to the repairs and other expenses connected
with the place of pilgrimage* and convenience of the pil-
grims." While the temples in general in India (as the
Black Pagoda, Bobuneswer, Kalee Ghaut near Calcutta,
&c., &c.,) bear evident marks of neglect and decay, the
temple of Juggernaut has recently been repaired (it is said
at the expense of a Bengalee) ; and its celebrity is very-
great. Of the numerous adjacent temples of Bobuneswer,.
(about twenty miles from Cuttack) Mr. Stirling, in his “Ac-
count of Orissa,” remarks, “We have no particular account
of the period and causes of the decline of the City of Bo-
buneswer and the worship of Maha Dab (Seeb). Nearly all
but the great temple hare been completely deserted, and
the establishment kept up there is on a very small and in-
adequate scale, under the patronage of the Koordah Rajah,
whose ancestors granted all the lands and endowments by
which the Brahmuns now exist.”

Of the conduct of the pilgrim hunters in extolling Jug-
gernaut and promoting his worship, “ The Friend of India”
very forcibly observes, “ We have a body of idol missiona-
ries Jar exceeding in number all the Christian Missionaries,
perhaps, throughout the world, going forth from year to
year to propagate delusion, and proclaim for the sake of
gain (what perhaps not one among them believes), the
transcendant efficacy of beholding — a log of wood ; and all
these through a perversion of British humanity, regularity,
and good faith, paid from year to year by the officers of a
Chritian and a British Government !

“ But that which most fills the mind with distress is the
use which these ministers of deception make of the British
name throughout the country. In proclaiming the great-
ness of Juggernaut, they of course affirm that he has now

* “ The expense for the repair of the temple was formerly defrayed
by an Abwaub. It appears not to be fixed in its amount, nor can I
learn what the gross amount of the collection was; in future such
repairs as are necessary must be made ut the expense of Government, the
Abwaub being consolidated as the land revenue.” Dec. 1807. l’ar
Papers, respecting the Temple of Juggernaut, 1813, p. 66.

260

India’s Cries iu

so. fully convinced his conquerors of his divinity, that they
have taken his temple under their -own superintendence ;
and that, to provide him with an attendance worthy of his
dignity, they expend thereon nearly 60,000 rupees from
year to year, inspecting with care every department, and
punishing any negligence in the service of the god. That,
although the British so far surpass the Hindoos in know-
ledge, they are so fully convinced of Juggernaut’s deity
that they command a portion of food to be set before him !
That they in reality worship hi in ; and although, from their
being rnleechas, or unclean, the god cannot permit their
near approach within his temple, yet that at his festivals
they testify their veneration by sending the finest English
woollens from their own stores in Calcutta to adorn his car.
That they appoint officers to see that due order is observed
in his worship ; and that some great man, the representa-
tive of the Governor General, frequently attends to grace
the solemnity with his presence. That, as they need
money, convinced of the transcendent benefits to be ob-
tained from beholding him, they levy a small tax on those
who behold Juggernaut ; which, however, on the richest,
does not exceed ten rupees, while they permit the poorest
to behold him gratis. That they themselves are paid and
sent forth by them to persuade all who wish for the full
remission of sins to come and behold the yod in all his
majesty.

“ Although the whole of this is in reality a tissue of
falsehood, yet when these victims to delusion come to Jug-
gernaut’s temple and see his car adorned with the finest
English woollens, the officers of Government in attendance to
keep order, and perhaps some English gentleman present,
whom they in a moment transform into the Representative
of the Governor General of India, they give credit to all
the rest. Those who live to return home propagate this
among their neighbours ; and thus the tax on the idol adds
strength to the delusion , and increases from year to year
those scenes of death at which human nature shudders.
That the British should be thus represented as in reality
worshippers of this log, and as employing their superior
knowledge in securing order in the service of its temple,
and adding dignity and splendour to its public festivals, is
sufficiently degrading : but that they should also be repre-
sented as employing a band of deceivers to beguile the
ignorant and unwary — in so many instances to death ! and

British Humanity.

261

persuade them to undertake this pilgrimage, that they may in
reality enrich themselves by the tax they levy, before they
permit the Hindoo to behold his idol, is sinking the British
name to the lowest pitch of degradation.

“ All this is proclaimed by the multitudes of agents who
go forth from year to year to search for pilgrims. It is
their interest to omit nothing, whether true or talse, which
tends to exalt Juggernaut and draw pilgrims to his temple.
And even their being thus employed, with the express view
of inviting all who are capable to undertake this pilgrimage,
would serve as evidence in confirmation of all they advanced.
Thus a regularity , a splendour, an attraction , are given to
the worship of this idol, and an impetus to the delusion it
originates, which it never possessed under the former dy-
nasty; an impetus, too, which, fatal as it is in its conse-
quences to so many of our Hindoo fellow-subjects, is in-
creasing with the gain it produces, which knows no bounds
but the number of persons they are able to deceive from
year to year : and these have no bounds but the inhabitants of
Hindostan itself.”* Fr.oflndia. Oct. 1825. pp. 274 — 280.

Another feature of this system is, it promotes the in-
crease of pilgrim hunters and pilgrims. “ This tax, if
originating in motives of humanity, has completely defeated
its own end. While it has added that splendour and attrac-
tion to the worship of this idol which it never possessed be-
fore, it has created the means of urging persons in all parts
of India to undertake this journey of death, which never pre-
viously existed in such regularity and extent. If this premium
existed under the Mussulman Government, its payment was
subjected to all the oppression which characterised that
dynasty, as well as to all the evasions which are the natural
offspring of idolatry. The British Government bring to all
their proceedings with the natives virtues the offspring of
Christianity ; hence, on their faithfulness in paying this
sum, the idol pilgrim hunter relies as safely as the peasant

* The author of a pamphlet published in Calcutta, on “ The state of
Protestant Missions in Bengal,” speaking of Juggernaut and Hurdwar
(at which latter place he supposes a tax is levied on the pilgrims), says,
“ The tax imposed by Government has been alleged to nave the effect
of leading the natives to suppose that the idolatrous festivals, held at
these places, receive the public sanction of the supreme authority. To the
extent to which this and similar laws are enforced, it would seem to give
the weight and authority of a political establishment to the popular idolatry.’’

262

India's Cries io

who brings any article of sale to their factories. If he can
search out a thousand persons, and persuade them to under-
take this journey, he is as certain of receiving 300 rupees
even if they he of the lowest class, 1,500 rupees if they be
nim lulls, and 3,000 rupees if he can persuade them to en-
ter themselves as kdl jatlrees, or pilgrims of the highest
class, as though he delivered bales of cloth to that amount.

“ This sum, paid with British fidelity to those who search
out pilgrims, furnishes a fund so sure and so considerable
that it would be no wonder if a number of agents were
thereby stirred up to action, sufficient to traverse the whole
of India, alluring those to undertake this pilgrimage of
death who would otherwise never have undertaken it.*

Of the increase of pilgrims at Gya, Mr. Harington can-
didly acknowledges the fact, and refers it to the regulations
of the Pilgrim Tax:— “ He (Mr. Law) had the satisfaction
of seeing that his efforts were not unsuccessful ; while great
and progressive increase in the amount of the sayer collec-
tions, under the circumstance of diminished rates, evinces
the sound, and (with regard to the pilgrims) the attractive
policy of the measure he adopted.” A clergyman at Gya
writes, — “ I saw at Gya many poor creatures who had
travelled 1000 miles, and who in their journey endured
great privations. The well-meant intentions of Govern-
ment have totally failed ; for, instead of the tax having di-
minished the number of pilgrims, it has greatly increased
the multitude, rendered the Brahminical order respectable,
and placed idolatry on a firmer basis than it ever was
before ! The annual amount of revenue collected at Gya
is only 250,000 rupees (£31,250 sterling); apparently a
large sum, but nothing in comparison with what the Brah-
mans receive from the pilgrims. As soon as Government
know the inutility of their interference in these things, no
doubt they will leave the system to stand or fall unsupported
by authority. When that authority is withdrawn, we may
venture to' predict that in this place, as well as in other
parts of the globe, idolatry will fall like Dagon before the
ark of the Lord.”t

“ The introduction of the Brstish Police System so
much confirmed the security of the pilgrims that the mini-

British Humanity.

203

her of these wanderers has been gradually increasing, as
will appear from the following statement of the number
who received licenses to worship at G\a from the 1st ol
May to the 30th of April, in the successive years, viz. —

Amount of Collections of Tiuv on Pilgrims.

V BARS.

RUPEES.

CHARGES jNETRECKIPT.
RUPEES.

1812- 13

1813- 14

270, 8<H)
220,291

43,450 I 233,439
41,472 184,819”*

From these remarks, and especially from these official do-
cuments, it appears evident that the Pilgrim Tax gives
popularity to places of idolatrous resort, and induces mul-
titudes to wander all over India to promote pilgrimages to
them ; unconcerned what misery they entail upon their
devotees.

A third feature in this system is, it occasions the death
of many pilgrims, who die through want of what the
Tax takes from them. That hundreds die of want and
disease in pilgrimage is evident. The sum which a poor
pilgrim pays for admission to perform the ceremonies ap-
pointed at a holy place might be the means of saving his
life on his journey home ; but, as is frequently the case,
having expended all, or nearly all, when he sets his face
homeward, he soon finds the supply of the humane scanty ;
want is followed by disease, disease by the desertion of his
companions, and death soon lays him by the road side.

Hamilton’s llindostan, vol. i. p. 266.

264

India's Cries to

unshrouded and uncoffined, to be the prey of birds and
beasts. “ Much reproach against the English is expressed
bv the Hindoos on account of the oppressive nature of tho
tax. Mr. Lacey, one of the Missionaries who went to re-
lieve the destitute on the road to Cuttack, relates the fol-
lowing incident: — ‘ You would have felt your heart moved
to hear the natives say, ‘ Your preaching is a lie ; for, if
your Saviour and your religion are thus merciful, how do
you then take away the money of the poor, and suffer
them to starve?' It is indeed no wonder that, when the
natives see a poor creature dying for want, they should re-
flect that the two rupees he paid as a tax would have kept
him alive ; nor indeed is it a pleasing reflection to a Euro-
pean mind that these two rupees form precisely the differ-
ence between life and death, to many who have perished
for want on their road home."*

From the whole, it appears that the Pilgrim Tax and
Premium System are inhuman, impolitic, and unchristian.
The inhumanity which characterizes these pilgrimages is
evident. Is it not impolitic to promote them ? Do they
not * eternize the reign of poverty, superstition, and savage
ignorance ?’ For Britain to legislate for idolatry, lest its
institutions should grow into disuse — to stoop to the drudgery
of superintending the collection of money from pilgrims,
‘ a painted, pagan, semi-barbarous race;’ and, ‘last, not
least’ — for the character of Britain to be associated with
idolaters in their scenes of revelry, vice, and misery, is de-
grading to our national character, + and displeasing to Him
who calls idolatry “ that abominable thing which I hate."
The general features of this system are legislation for ido-
latry; paying monthly stipends to priests (from temple
lands in the hand of Government); accumulating wealth
(the Collector at Allahabad receiving I per cent, at Gya
5 per cent, and at Juggernaut, it is said, 10 per cent, on
the amount of collections); defiling the revenue of the

* Friend of India, as above, pp. 283, 284.

f The Collector of Tax at Juggernaut addresses the Chief Secretary
to Government, March, 1806: — “ I have the honour to accpiaint you
that Ram Bukhsh and Ram Ilutgur, pilgrims, presented a serviceable
elephant to Juggernaut, and 200 rupees for its expenses, which last about
six months. The. god's establishment is six elephants! At or before the
end of six months it will he necessary for Government either to order
the elephant to he disposed of, or appoint some fund for its support,
should it be deemed advisable to keep it for Juggernaut s use ! Par. Papers,
1313, p. 39. Who does not blush for his Country’s shame ?

2G5

British Humanity.

country with the proceeds of a tax, in many cases “ the
price uf blood;" and assimilating professed Christians with
Idolaters, till the Christian character is scarcely distinguish-
able, even in the broad feature of abhorring idols. The

Hindoos in Orissa have asked the Author, “Is Sahab

a Christian ? Does Sahab read the durma Boost uk,

or Holy Book ? Do not the Sahabs <jo to Pooree to wor-
ship Juggernaut ? Why should the Company destroy
Juggernaut ? he is their chakar, or servant If Chris-
tianity be a blessing to India, this system is evidently op-
posed to its progress, and every principle of humanity and
of Christianity demands its abolition.

CHAP. IV.

The facility and advantages of the repeat of the Pilgrim
Tux — confirmation of the statements.

It is presumed that the abolition of the Pilgrim Tax
System would be very easy, being unconnected with cast or
any ancient prejudices of the Hindoos. It is not like the
suppression of Suttees, Infanticide, and the murder of the
sick by the Ganges, though the propriety of the abolition
of these dreadful customs, equally with the system under
consideration, is demonstrable.* The abolition of this system
would be a very popular measure ; and what humane, ‘intel-
ligent, pious mind but must rejoice to see the evils of pilo-rim-
age disappear from the plains of India? Britain now uncon-

Ihe influence of British authority among the priests of Juegernaut
appears from a letter of Archdeacon Corrie, written at Pooree, in 1823:
“ Ou the occasion of a partial insurrection, about two years since, the
priests pive out that Juggernaut would no longer suffer the English to

remain in India, and would not return to his temple (on quitting it at

the annual procession) till they were expelled ; and mentioned a certain
ay for their overthrow. This was justly considered by the General
commanding the District as an attempt to aid the insurgents against the
■overnment ; anij he sent a private order to the officer in charge here
that, if the Idol were not carried back as usual on the stated day lie
should replace it by force, and take military possession of the temple

^nUt ?e"e,ral no d,°ubt "ave notice to the priests, !md
ggmniut id wind before his tune. .Miss. Register, 1824, p. .‘>82.

India's Cries to

sciously supports, regulates, and aggrandizes idolatry at
some of the principal places of pilgrimage ; Christianity in
tears approaches her and says, “ Touch not, taste not,
handle not.’’ O ve honoured men ! at whose feet lie the
destinies of millions, remove your countenance from idola-
try, encourage the establishment of true religion in the East,
and then, in these idolatrous establishments, will the sen-
timent of the Latin poet be verified : —

“Vis consili expers, mole ruit sua.” Hor.

The advantages of the repeal of the Pilgrim Tax (im-
plying that the British entirely withdraw their connexion
from Hindoo temples) are evident. The most prominent
is the reduction of idolatrous establishments. Col. Phipps
states, on the authority of a respectable native, that 3000
families are connected with Juggernaut’s temple. Mr.
Harington estimates the annual expenditure of the temple at
74,880 rupees. “ During the Chundun and Ruth Jattras
in 1822, embracing about two months, 40,000 rupees
(£5,000) were collected and paid over to the attendants ol
the temple, who had brought the pilgrims. Estimating
the annual premium to the pilgrim hunters at 50,000 rupees,
the sum requisite to support Juggernaut's present esta-
blishment would be 124,880 rupees; to meet which, the
endowed lands amount to only 20,818 rupees, leaving a de-
ficiency of 90,002 rupees (£11,257). This sum has to be
collected under the direction of a Christian Government,
and to be paid to the attendants of Juggernaut, who
suffer their deluded votaries to die of want and neglect in
the very precincts of the temple and the town, and then
throw them out upon the sands, for their bones and skulls
to whiten its arid plains.

The establishment of Brahmuns and inferior attendants
at Gya and Allahabad must be considerable, the net re-
ceipts to Government in one year being according to Mr.
Harington’s statement, — at Gya 182,876 rupees, and at A -
lahabad 73,053 rupees. The annual proceeds pf this system
appear to be about £70,000 sterling. These are the bribes
idolatry puts into the hands of Britain lor legislating in its
idolatrous establishments : but double, treble, ten-fold these
sums are amassed by its priests in consequence of the cele-
brity of its services. Let Britain, consistently wi tr
character, retire from these idolatrous and obscene esta-
blishments, and would fheir popularity continue . ,s

British Humanity.

267

the attendance might be considerable, but the novelty would
gradually cease ; and though (as in other places unnoticed
by the dovernmeut) the pilgrimages might continue, the
inseparable attendants, — poverty, sickness, and death, could
not be so great. The Author* has been at Bobuueswer,
Munchaswer, Puramunx, and Teenaturra, places ot pil-
grimage in Orissa ; but he does not recollect seeing a sick
person among thousands of pilgrims, or a skeleton on the
journey. Why such a contrast between these places and
Juggernaut ? The former are unnoticed by Government,
and no tax is levied. The latter has a vast establishment,
supported and enriched at the expense of the lives of thou-
sands !

"All my way from the Chilka Lake to Madras,’’ says
Dr- Buchanan, “ I did not see one skull. Like the other
temples in the Deccan, the revenues of the temple of Ra-
misseram are wasting aicay. But Juggernaut will fall
before Ramacoil or Ramisseram. 1 saw no human bone
in the island. Christianity in its worst shape has civilized
the Deccan. All descriptions of people are more humane
and intelligent than the Hindoos of Bengal.”*

Let Britain retire from the temple of Juggernaut; let
her obey the Divine command concerning papal Rome,
equally appropriate to pagan establishments — "Come out
of her my people, that ye be not partakers of her sins, and
that ye receive not of her plagues.” (Rev. xviii. 4). And
what would be the happy effects ? " The vast establishment
of Juggernaut, founded as it is on delusion and unfeeling
cruelty, would not long continue in its present splendour,
when it ceased to he upheld by virtues of Christian growth.
British regularity, activity, and faithfulness, are virtues
which Juggernaut’s worship is incapable of producing;
and without these the larger the establishment and the sum
annually received, the sooner would the whole fall into
ruin. Selfish and rapacious, none of the pundas in the
temple would trust one another.-f* Whatever might be the

* Life of Buchanan, rol. ii. p. 49.

+ The late Bishop lleber, speaking of a public meeting of natives in
Calcutta, for the relief of the sufferers by famine on the Coromandel
coast, states a fact illustrative of this assertion One of the most liberal
of the subscribers, Vomariundun Thakoor, said to him— “ Ramaswame
Pundit may be a very good man, but I took care at the meeting that
all money subscribed should be lodged with the house of Palmer and Co.
and be distributed at Madras by the English Committee there. 1 do

2G8

India's Cries to

sum received one year (part of which they would probably
conceal from each other), no punda would have the enter-
prize to expend sixty thousand rupees on the Idol’s esta-
blishment as a speculation for the next year’s profits, of
which, after all, others might deprive him. No one of them
would have the activity to see that all the attendants did
their duty. One would neglect to prepare Juggernaut’s
food and perhaps sell the articles ; others would neglect
his wardrobe ; and others the temple itself both within and
without. As for the pundas being at the expense of adorn-
ing his car with the finest English woollens from year to
year, this would be out of the question. If they did it one
year, they would neglect it the next ; and thus the temple,
with all its apparatus, would gradually sink into neglect
and contempt."* *

Another advantage would be, a decrease of pilgrim hun-
ters. These men would not travel to collect pilgrims, as they
now do, were they uncertain what they should obtain for
their labour. Now they know the price set upon each in-
dividual, and British integrity ensures its payment ; and
hence the number of these people traversing the country
with their miserable groups. Thousands of pilgrims execrate
the oppressions practised upon them, and relate with horror
the ravages of death: but the fascinations of the travelling
pundas prevail with the credulous and superstitious, and
everv year produces multitudes of votaries, of each sex and
of various ages, for this horrid pilgrimage.

not know the Madras Pundits, but 1 know that Europe Gentlemen have a
character to lose.’’ Vol. i. p. 74.

* Friend of India, Oct. 1825, p. 281, 282.—“ The woollen cloths were
formerly supplied by the Soobahs, and since by the Commissioners and
Collectors, the officers of the temple declaring themselves incapable of pro-
curing them ! ! The quantity required is 484 guz. (yards), of which one
piece must be of superfine cloth. The colours are of no consequence,
but there should be variety ; they can be best supplied from the Company's
warehouses, and the charge is therefore omitted. Owing to the want of
an efficient control, I have every reason to believe the internal affairs of
the temple have not been properly conducted of late. The Rajah attributes
the improprieties to the conduct of the head Purcha, who he says refuses
to obey his orders ; the head Purcha attributes them to the Rajah’s orders
having been inconsistent with the recorded rules and established customs
of the institution. There are complaints made- that both parties have
refused permission to opulent Hindoos to make valuable presents to the
idol unless a previous Nuzzuranna were paid, in one instance to the
Rajah and in the other to the Purchas, for permission.”— Feb. 1809,
C. BuUer, Esq.— Par. Papers, 1813, p. 65—74. Autii.

British Humanity.

209

“ Jt appears,” says Colonel Phipps, “to have escaped
observation, that, under the present arrangement, the En-
glish Government collects a fund, for the

SPECIAL PURPOSE OF SECURING TO THE ATTENDANTS
OF THE TEMPLE OF JUGGERNAUT SO HIGH A PREMIUM
AS TO STIMULATE THEIR CUPIDITY TO SEND AGENTS

all over India to delude the ignorant and su-

PBRST I TIOUS HlN DOOS TO UNDER TAKE A PILGRIMAGE,
WHICH IS ATTENDED WITH GREATER LOSS OF LIFE

than any other superstition in India, and

WHICH ANNUALLY INVOLVES IN RUIN A GREAT MANY
families! This is the more extraordinary, as the Presi-
dent of the Board of Commissioners, in his correspondence
with the Court of Directors, argues that the tax cannot be
considered as introducing or tolerating the practice of ido-
latry. The arguments used on the spot are short and plain.
The purhnrees and pundas will neither employ agents to
entice pilgrims, nor will they treat them properly and kindly
unless it is made their interest to do so. Hindoos will
seldom come, if left to themselves; and, if the pilgrimage
become unpopular, the tax will he so unproductive as not to
be worth collecting. It is the opinion of the best informed
persons in the Province that the dreadful scenes which
occur annually, on all the high roads leading to Juggernaut,
would soon cease, if the temple were placed on the same
footing as numerous other places of idolatrous worship,
which are left without any kind of interference on the part
of Government."*

A further advantage would be the decrease of the popu-
larity of places of pilgrimage, and consequently a dimi-
nution in the number and mortality of the pilgrims. A
decrease in the resort of pilgrims to any place, naturally
lessens its notoriety. Let the Pilgrim Tax be abolished
and few will be induced to collect pilgrims. Free ingress
and egress as it respects holy places, long restricted by
penal enactments, might, for a short time, increase the
number of pilgrims, but the novelty would soon wear away ;
and, even while it continued, the pilgrims, having no tax to
pay, could better support themselves than at present, con-
sequently there would be less mortality. Of the temples of
Bobuneswer, Mr. Stirling remarks, “ A considerable num-

’* Mis. Regis. 1824, p. 580.

270

India's Cries lo

ber are still in a state of preservation, though entirely neg-
lected and deserted the Black Pagoda; Ealee Ghaut in
the vicinity of Calcutta, &c., show that idolatry in India
possesses the principles of change, decay, and dissolution,
when unsupported by the ruling authorities. “ Let the tax
and the premium for bringing pilgrims be at once dropped ;
let all British interference with the idol and its temple be
withdrawn; and.it is certain their popularity cannot long-
stand. If it did, the reproach and the guilt of blood would
be for ever rolled away from the British nation. It
must in future stand through virtues of its own growth, or
sink to ruin. Even the disappearance of all that regu-
larity and splendour imparted to the worship of this idol,
through British interference, could not be unnoticed by the
natives; and would weigh in the most powerful manner.

It \yjjy have the British withdrawn themselves ! W hat is
there in the worship of Juggernaut which has made them
choose to give up every idea of profit, rather than counte-
nance it any longer? This cannot arise from veneration.
It must arise from the reverse.” Thus would a shock be
given to this destructive delusion which it has not received

foi* asres

“l Even the delusion attached to the spot, when it was no
longer guarded by British power, would soon cease. At
present the whole weight of the British authority is em-
ployed to support the deception that Pooree is a place pecu-
liarly holv, by refusing admittance to any not authorized to
enter by' paying the tax, &c., and by compelling them to
leave the town as soon as their permission expires As
the pandas would not be vested with magisterial power,
they would have no right to support this delusion by the
arm of civil authority. It must rest wholly on opinion ;
and in spite of all their endeavours, people would both en-
ter and prolong their stay contrary to their commands . and
thus by degrees the place itself would become too common
to yield its present revenue. Thus, when left to itself |
obiect of idolatry would naturally destroy itself. \>
worship is delusion, the God of truth seems to have or-
dained that, in the very nature of things >dcd worship
should contain within itself the seeds of its own decay ,
and to attempt to counteract this natural tendency and to
sunoort idolatry by virtue and wisdom the growth ol Uhris
tiamty^ seems intact which, if continued, would make ns

British Humanity.

271

fear more for the British empire in India, than from the
combination of all its enemies.”*

Finally, the British character would appear in its tune
light , and the efforts of Christian benevolence for melio-
rating the state of India be more successful than at pre-
sent. Is it to the honour of Britain to collect annually
about 500,000 rupees from the deluded followers of ido-
latry, while they are enriched who travel through the coun-
try to inveigle them from their business and their families,
frequently never, never to return ? Will not the heathen
think Christianity similar to Idolatry, which amasses wealth
at “ the price of blood ?’* Does not the Hindoo think
highly of his idolatrous rites, when he sees the solicitude of
his Christian Rulers lest they should grow into disuse ! It
must appear incongruous to the Hindoos, to see some Eu
ropeans endeavouring to turn them from idols, and others
engaged in their festivals as if they were concerned for the
support of their establishments. The following anecdote
showrs the effect of European connexion w ith idolatry upon
the native mind : —

Passing one evening the large temple of Seeta Ram at
Cuttack (the endowed lands of which it is supposed are in
the hands of Government, and an annual allowance made
to the priests), I caught a sight of one of the idols, and ex-
claimed, “ pape ! pape /’’ (sinful, sinful). The native who
was with me asked, “ Sir, is that sinful for which the Com-
pany give thousands?” (meaning rupees). I felt con-
founded, and said, “ Yes, it is sinful : but the Company
are a long way off; they do not know everything about this
country, &c.” “ Some of the most common arguments

employed in favour of idolatry,” says a missionary in Orissa,
in October 1825, “are conveyed in the following questions :
* If Juggernaut be, as you say, nothing, then why do so
many people come so far to see him ? If Juggernaut be
nothing, then why do the Company take so much money of
the pilgrims at the entrance of the town V I asked Abra-
ham (the Hindoo teacher) what he said w hen the people
talked about the Company taking the people’s money : he
said, he replied, * So far from acknowledging Juggernaut,
the English do it to punish the people ! It would be too
much trouble to flog so many people, therefore tliev set up
a gate and fine them !’ In the simplicity of his heart the

* Friend of India, No. xiii. p. 280 — 283.

272

India's Cries lu

poor fellow seemed to believe this was the case, and I did
not undeceive him. As I cannot honestly defend it, I al-
ways say it is a sinful practice. As there is a Providence,
I certainly think the British power has more to fear from
its connexion with idolatry in this country than from any
thing else. A man said to me a few days ago, * If the
Government does not forsake Juggernaut, how can you
expect that ive should V These arguments discompose me
more than any others ; and they are urged every day, and,
perhaps, some days, several times.” A late missionary in
Orissa writes in April 1828, “ This evening 1 met with a
troublesome man who asked me several questions. * If
Juggernaut be nothing, why do the Company take so
many rupees V I answered that was not my sin nor bis.

* There are some of you (said the gooroo) who are not holy
in all their conduct. If your religion were true, then the
Government would support it : but they do not."’

Confirmation of the above statements , showing the pro-
priety and utility of the repeal of the Pilgrim Tax , and the
discontinuance of British connexion with idolatry in India ,
appears important. The following facts it is presumed are
deserving of serious attention. —

“ About the close of the year 180] a Civil Servant of
the Hon. Company, holding the station of Collector in one
of the southern Provinces of the Madras Presidency, sent
his peons to the great Pagoda of the Province, with orders
to break the car of Juggernaut in pieces and sell the wood,
as it had been the property of a rebel chief. The Brah-
muns remonstrated, claiming the car as the property ot the
god, and repulsed the peons. The Collector, however,
apprized them that he should renew the attempt. On
learning this, the Brahmuns sent him an intimidation, and
caused it to be circulated through the province, ‘ That if
he offered such a profanation to the car of the god, holy
Brahmuns would cast themselves headlong from the lofty
tower of the Pagoda.’ The Collector sent a formal mes-
sage, informing them he had heard of their vow to kill
themselves, and that he and his family would attend to wit-
ness the spectacle. On the day appointed a great mul-
titude assembled. The Collector and his family, his peons
and retinue, attended. The tower over the gateway of the
pagoda was the place from which the Brahmuns threatened
to precipitate themselves. Within a full view of the tower,
chairs were set for the Collector and his family. The deci-

British Humanity.

273

slve moment now arrived : — the Bralnnuns appeared on the
top of the tower, and the Collector gave the order for the
demolition. The Brahmuns, with loud imprecations, and
menacing gesticulations, endeavoured to intimidate him.
They rushed repeatedly to the verge of the tower, and as
often retired. But the officer was firm to his purpose: the
car was broken, and the wood ordered to be sold ; upon
which the Brahmuns silently withdrew from the tower, and
the crowd quietly dispersed.

“ A rare circumstance has occurred this year,” says the
Calcutta Missionary Herald, July, 1824, “ in reference to
the car of Juggernaut, kept at Chandernagore, which be-
longs to the French. This huge car, which is not much
smaller than the one near Serampore, used to he dragged
along the main road leading to Taldanga, where it used to
stand for the space of a week, and was then brought back
to its stand at Laldigghee. This road has lately undergone
a thorough repair; and the French authorities sent word to
the proprietors of the ruth that, as the wheels of the car
would tear up the road, they could not suffer it to be
dragged over it, unless they paid 500 rupees for its repair.
The ow'ners of it offered a sum considerably less than what
was demanded, in consequence of which the ruth was not
allowed to be drawn, in spite of the earnest entreaties of
the Hindoos. Thus one of their most ancient customs has
been laid aside by the peremptory orders of the Rulers of
Chandernagore, without creating any spirit of rebellion
among the Hindoos. A tax has been laid upon Jugger-
naut, and as he could not pay the mulct, and his votaries
had not sufficient respect to pay it for him, he remains a
monument of his impotencv and subserviency to an earthly
being.”f

‘‘A few years since there were two cars of Juggernaut
at Bydpoor, near Culna, in the Nuddea district. They
were kept at a short distance from the town, near an unfre-
quented road. From time to time several persons were
missing, who were never heard of again. It was at length
discovered that these cars were the nests of waylayers or
footpads, whence they issued and knocked down solitary
individuals for the purpose of robbing them : they almost in-
variably murdered them, and then "took their bodies and
concealed them among the wheels of the cars. The fre-

Mis. Regis. 1814, p. 58. f Asi. .Tourn. May, 1825.

274

India’s Cries to

quent occurrence of these murders occasioned great trouble
to the villagers, who were bound and examined by the
police officers, and subject to great oppressions. It happily
occurred to some Hindoos of the place that as long as
Juggernaut’s cars remained they should never escape the
trouble brought upon them by the murders committed near
them ; they therefore came to the determination of setting-
lire to them, and burnt them to the ground. The place of
concealment being removed, the murders have ceased.”*

Great depredations are practised upon the pilgrims at Jug-
gernaut’s temple in Orissa. As they enter the town, the
men employed to drag the cars have been seen to come
from their encampment and seize their chattas, ciothes, &c.
In the town, as they lie asleep, their money is frequently
stolen from them. Within the temple what oppressions are
committed must remain unknown to Europeans, as no one
enters it.f Hundreds, yea, thousands, die of starvation,
exposure, &c., occasioned by the cruelty practised at
Pooree. O that some of the Hindoos were wise and lirm
enough to destroy these cars ! When shall the dreadful
celebrity of Juggernaut cease for ever!

A. Stirling, Esq., in his “Account of Orissa,” states
what would be the result of leaving Juggernaut uncon-
nected with the Government. “ Generally, from two to
three days are consumed in reaching the Gondicha Nour
temple, where the images are taken out. Before even this
period is elapsed, the curiosity and enthusiasm of the pil-
grims have nearly quite evaporated ; they steal oft in num-
bers, and leave Shree Jeo to get back to the temple as
he may ! Without the aid of the villagers before de-
scribed* and the population of Pooree, who hold their

* Asi. Jour. May 1826.— Mis. Herald, Aug. 1825.
f “ Some captious persons became offended, and called out to the
multitude, ‘ Worship Juggernaut, worship Juggernaut.’— Miss. Who is
Juggernaut? He that sits on the blue mountains.— Miss. If that image
be Durm Brumlia, why does it decay ? for you know it is renewed every
twelve years. If he were Juggernaut (the Lord of the world) would he
permit his priests in his presence to tear away the silver and gold ear-rings
and nose jewels of thejat trees? You know you can never come away from
Pooree with a rupee, or pice, or cloth, or lota: could this, think you, be
the case if Juggernaut were there ? It is all a trick of tlic Brahnuins to
get your money to feed themselves.” — Ex. Mis. Jour. 1827.

t “The inhabitants of the neighbouring Pergunnali, kaheng, Lumbai,
&c+, whose peculiar duty and privilege it is, conjointly with the in-
habitants of Pooree, to drag the ruths.”

British Humanity.

275

ground free of rent, on condition of performing this service
for the deity, the cars would now infallibly stick at the
Gondicha Nour ! Even the god’s own servants will not
labour zealously and effectually without the interposition
of authority ; and I imagine the ceremony f the car festi-
val) would soon cease to be conducted on its present scale,
— if the Institution were left entirely to its own fate and
to its own resources by the Officers of the British Govern-
ment."

The following statement from a correspondent at Cut-
tack appeared in the Calcutta John Bull, July, 1821 :* —
“ On account of the lateness of the Ruth Jatlra this year,
it was not expected that the assemblage of pligrims would
be so great ; but nothing like the falling off that took
place was anticipated. Monsieur Juggernaut, in fact, was
almost deserted ; and Messrs. Brahmuu, Pundit, and Co.,
threatened to remove his worship to a more central situa-
tion in India (in the neighbourhood of Mooradabad). We
congratulate our friends in those parts on their good luck
in the prospect of such a visit! We are sorry to state that
from the epidemic, want, and exposure, the mortality
among the few deluded wretches (comparatively) that did
come was awful. We hope from the signs of the times
that the reign of J uggernaut is drawing to a close, or is at
least upon the decline. The pilgrims either could not or
would not draw the ruth, and the priests of this vile super-
stition were obliged to call in other assistance. If the na-
tives are not yet becoming Christians, we believe they are
becoming less willing dupes to the Brahmuns. No de-
votee was found to pave the way with his blood for Moloch.

1 he sight at the opening of the gates for the admission of
pilgrims .would have melted the heart of a savage; numbers
of expiring wretches were carried in that they might die
at the polluted and horrid shrine, instead of enjoying their
domestic comforts in their native village. Who that wit-
nesses or hears of such scenes, but must long for the time
when these vile, degrading, and worthless rituals will pass
away, and the pure, simple, exalting, and peace-giving re-
ligion of Jesus bless the benighted plains of Hindostan?+”

* No missionary or Chaplain had resided at Cuttack from its con-

IS. p''iod’ Tt" ,nd his collei18” ",ire'1 al

t Asi. Jour. March, 1822.

‘ Site of the Ancient Palihothra

On the decay of Idolatry
Part i. pp. 24, 2,5.

T 2

see Franck 1 in’s

276

India's Cries to

Let Britain discountenance idolatry, and Dagon will fall be-
fore the ark.

The Par. Papers respecting Juggernaut, May, 1813,
abundantly show that the temple would gradually decrease
in celebrity, but for the support of the British Government.
References are made to the advance of money for the use
of it. A petition from the chief Purcha, in May, 1807,
states, “ But, for the service of Shree Jeo, it is necessary
that some money should he given at present by Government
on charge of the dewal Purchas ; and, if money is not
given, there will be the utmost difficulty in carrying on the
affairs of the temple /” p. 61. The Board of Revenue in
1806 suggested that the temple should be supported from
the proceeds of its own lands, with fees levied on its ac-
count, and voluntary contributions ; to which the Collector
of tax replied, “ I suspect the priesthood will not willingly
agree to continue the ceremonies of Juggernaut, in the pre-
sent style, with the funds proposed to be assigned to them.”
pp. 50—53, see also pp. 58, 59, 60 — 65. Should a

Christian people thus uphold idolatry ?

The following brief extracts from the Calcutta Papers,
previously to the Author’s leaving India, in Nov. 1825,
show the nature of public opinion concerning the propriety
of abolishing the Pilgrim Tax : —

The India Gazette of Oct. 17, 1825, contains an article
relative to Juggernaut; a brief extract is inserted. — “ In
the Weekly Messenger of yesterday there is a most har-
rowing account of the miseries suffered by the poor crea-
tures who crowded to Juggernaut, to attend the Satanic
festival of the Ruth Jattra. It is humiliating to read such
things. They are degrading to us as men, and derogatory
to our character as Christian masters of this country. And is
it possible that yearly similar scenes occur ? But do not the
Brahmuns fatten ? Do not the wily heartless priests, who
squeeze the last rupee out of the hands of the poor victims,
do they not profit by the system? Yes: and they will
retort the charge that they alone do not profit by it. The
abstraction of such vast masses of people must be very in-
jurious to the general prosperity of the tracts whence they
issue ; unless India in general be considered too populous.
When we remember the many places that lie waste, where
a teeming soil would reward the efforts of the industrious,
we cannot help thinking the population could be distributed
more judiciously than by a long and deadly pilgrimage to

British Humunity.

Juggernaut, were the journey merely dependent upon those
convictions of necessity which lead to emigration, instead
of the blind zeal of a flagitious superstition.”

“ We have perused with some attention,” says the Editor
of the Calcutta John Bull, November, the same year, “ an
article in the last ‘ Friend of India,’ entitled ‘ Reflections
on the incidents which occurred this year at the Ruth Jattra
of Juggernaut in Orissa.’ The subject is unquestionably
of the first moment, inasmuch as the alleviation of human
misery and the preservation of human life must be objects
of the highest importance to every Christian and humane
Government. The writer in the * Friend of India,’ ad-
verting to the fact that the tax humanely imposed by Go-
vernment to discourage the practice has become the very
means of perpetuating it, and been even converted, by
those who have a selfish purpose to answer in keeping it
up, into a proof that the Christian Government of India
recognizes the divinity of Juggernaut , and believes in the
virtue of a pilgrimage to his shrine as expiating sin : he
proposes (and we certainly concur with him) to abolish the
tax altogether, and to leave the Hindoos free to go or not
as they please on this pilgrimage. Nothing we are per-
suaded would tend more effectually to lessen the resort of
pilgrims to this celebrated seat of superstition than the
total indifference of Government as to the practice. The
tax imposed upon the pilgrims, when found, as we believe it
is, ineffectual as a check upon the practice, ought without
delay to be abrogated. It has been imposed in ignorance
of the native character; but now a better knowledge of this
character is acquired, — and the natives themselves are un-
doubtedly beginning to be influenced in their notions as to
the value of their religious acts by their intercourse with
Europeans — it is time to change the system, and, at least,
to try the effects of one directly opposed to the present, so
far as levying a tax is concerned. The good people at
home do not do justice to the Government of this country
in the object they have in view by this tax. They maintain
that it is a desire of revenue which has imposed it ; and cer-
tainly, where the fact of its efficiency for that purpose is
proved, this representation acquires strength by the con-
tinuance of the impost.”*

' Asi. Jour. Feb. 1827, p. 270.

278

India's Cries to

“We hesitate not,’’ says the Editor of the Columbian
Press Gazette, “ to declare our concurrence in the senti-
ments expressed in the Bull, on the subject of the pilgrimage
to Juggernaut. There can be no reason to doubt that the
tax levied to promote the convenience of the pilgrimage,
and to increase the revenue at the same time, is calculated
to create an impression among the natives that the British
Government does countenance and believe in the efficacy
of such pilgrimages ; while by the European world at large
it is deemed satisfactory evidence that our chief, if not sole
object, is to derive a profit from a source so polluted. The
best method therefore of proving that we are not actuated
by a motive so unworthy is to repeal it at once. It cer-
tainly has not been effectual in diminishing the number of
pilgrims ; and indeed, if we are rightly informed, it was
never intended to produce such effects, being chiefly levied
in the first instance to provide comforts for the pilgrims,
and thereby (though humanely aimed at the diminution of
human suffering) directly tending to encourage the super-
stitious practices which caused it."

The Bengal Weekly Messenger, about the same date,

contains the following paragraph We believe now,
though we hear it for the first time, that the English Go-
vernment maintains, by rewarding, a set of men called pit
grim hunters, trained up by the various functionaries of the
temple, to traverse the whole country, for the purpose of
inducing the wretched inhabitants to undertake the pu-
o-rimage, for what is confessedly not intended to form an
item of our revenue, and almost the whole of which is ex-
pended under British auspices, in adorning and maintain-
ing: the Idol and its numerous establishment ; thereby pre-
serving a last refuge for that religion, which, in all other-
parts of our Indian territory, we are encouraging every
proper endeavour to eradicate! We feel fully persuade
that .entire neglect of

moderate time be followed by equal in difference on the part
of the worshippers: on this principle we conceive many
places of ancient superstitious reputation have now fal en
into decay, though once, perhaps, as great in sanctity as the
Pagoda of Juggernaut. Let the tax then be abolished,
desuetude wi/be the consequence at last although the
first succeeding vear or two may produce a greater con
course of people.’ Let ns not assist to keep up the mystery
ami priestcraft of the worship ; let us not, by our auth.rrty.

British Hu mu/ til y.

271)

help to maintaiu the splendour of the Idol, nor his reputa-
tion of that abstergent holiness which is believed to wash
away the sins of those who approach its residence, and the
result will be found to answer the expectations which are so
reasonably cherished.’’

The late Rev. T. Thomason, of Calcutta, in a letter to
the Author in Aug. 1824, writes : — “ The sad subject of the
tax on pilgrims has been again and again brought forward.
Before Mr. Harington was out of Council the subject was
fully discussed ; minutes were written, opinions collected,
and the whole is gone for the decision of the Court of
Directors. Doubtless this and other abominations will
give way at length, but politicians may protract their con-
tinuance for a season.” In another letter, dated Calcutta,
March, 1825, he says, “ Every thing has been done here in
the matter of the Juggernaut abomination and of the burn-
ing of Widows. For this also we must wait. Having
done all we can only look to Him who can give prosperity.”

“ Every man who can alFord it,” says the late Dr. Bu-
chanan, “ is obliged to pay a tribute to the English Govern-
ment for leave to worship the Idol (Juggernaut)! It will
give me sincere pleasure if the further investigation of this
subject shall tend, in any degree, to soften the shameful
impression which the above statement must make on the
public mind. What can be compared to the disgrace of
regulating by Christian law the bloody and obscene rites of
Juggernaut.' The honour of our nation is certainly in-
volved in this matter. But there is no room for the lan-
guage of crimination or reproach ; for it is the sin of igno-
rance. These facts are not generally known, because there
has been no official inquiry. In regard to the Idol tax, the
principle of the enormity, it is said, has never been fully
explained to the Government at home. The Honourable
the Court of Directors will feel as indignant, on a full
developement of the fact, as any public body of the nation.”*
In a letter addressed to the Hon. Court, respecting Jugger-
naut, May, 1813, he declares, “ A writer may able, by
the power of high embellishment, by noticing indifferent cir-
cumstances, and entirely suppressing others, to represent
the Idol Juggernaut as one of the ‘ gay and elegant deities
of Greece and Rome;’ but the substance of the facts, as
stated bv others, will remain the same. It will still continue
true that Juggernaut is a fountain of vice and misery to

* The Eras Of Light, 1810, pp. H—

Indian Cries la

280

millions of mankind; that the sanguinary and obscene cha-
racter of the worship is in the highest degree revolting, and
that it icill be a most happy event, when our Christian,
nation shall dissolve its connexion with that polluted place.

The editor of the Missionary Register, Feb. 1828, refer-
ring to the permission of Suttees and to the Pilgrim Tax,
justly remarks, There are two topics of a very distress-
ing nature, because they are putting to hazard the fidelity
of this country in the discharge of that high trust which has
been committed to it, in its delegated stewardship ol India.
The pilgrim Tax, levied by the Indian Government, on
idolaters going on pilgrimage to supposed sacred places,
whatever were its design, has had the acknowledged eliect
of sanctioning and legalising this destructive and wicked
superstition.” Adverting to the author’s pamphlet on
Pilgrim Tax in India, it is observed— “ The author has
collected abundant testimony to the duty, facilities, and ad-
vantages of the entire and immediate abandonment ot this
pernicious system.”

The following remarks on ‘ Revenue from Hindoo tem-
ples,’ by a public officer of high rank in India, appear very
judicious:— “ As the greater proportion of the pilgrims who
present the offerings which constitute the revenue of Govern-
ment are the inhabitants of the Honourable Company’s ter-
ritories, it becomes necessary to consider the effect of the
payment of the tax. It will not, I conceive, require much
argument to prove that the amount of collections drawn
from them is most injurious to the general resources ot the
Government, more particularly with regard to the gilts made
bv landholders, from the richest zemindar to the poorest rvot
The offerings at the Pagoda tend to diminish their power of
paving their rents, and that even to a much greater extent
than if they were to pav a similar sum by a tax in any other
mode - for the time and labour consumed in thejournej, the
extravagance and waste while the pilgrims remain, the ac-
tual detriment their cultivation and stock must sufier in
consequence of their absence, are all to be considered : and
this in ury to their individual, and thus to the Governments
interests, is entirely the effect ot their being induced by
their prejudices to proceed to so great a distance, to make
an offering, that is, literally, to pay an additional tax i
Government above their assessments ; whereas, if no iac -
lity for so senseless a proceeding were ottered to then^
there is reason to believe that they would, wi 11 s,,m •
pended in offerings, be either discharging their rents with

British Humanity . 281

greater exactness, or adding to their capital. I would sub-
mit, therefore, that it would appear clearly to be most con-
sistent with the best interests of Government to discourage

the influx of their landholders as pilgrims to

“ The remaining portion of the Company’s subjects who

visit the , and add to the revenues of Government

by their contributions there, are the merchants, manufac-
turers, and artificers, with probably a small number of the idle
part of the population. It is a well-established fact that, in
the years of plentiful crops of grain, the Government dues
are collected with the least facility, in consequence of
the difficulty the ryots experience in disposing of their
grain ; it is plain they cannot sell to each other, as all
have grain to dispose of — it follows the consumers and pur-
chasers are the mercantile and manufacturing classes. As
the quantity they can afford to buv, or the price they can
afford to give, must of necessity depend on the earnings of
their labour, should this class of persons be induced, by any
facility not now possessed, to come in greater numbers to

, the loss to the state must be very considerable;

for they cannot follow their professions on their journey,
but must he wasting their time and means; the value of the
employment of their labour must be lost to themselves and
to the Government. To put this in a clear light, suppose
for a moment the circumstance of the w hole manufacturing
and mercantile population of the district of , leav-

ing their employments and undertaking a pilgrimage to

: we should at once see the bad effects of such a

measure; — they would lose all their time and labour, thus
greatly decreasing individual wealth ; and the ryots would
be suffering severely, there being no market for their grain.

I do not imagine any person would think of encouraging
such a movement of the population, and yet exactly°the
same effects follow in proportion from the absence of one
or ten inhabitants of that country, or of any other of
the Honourable Company’s Provinces on a pilgrimage to
' 7 — > as in the case of the absence of the whole body.
It is just as much the best policy of Government to dis-
courage the pilgrimage in one or ten, as it would be their
best policy on the supposition of the movement of the w hole
mercantile and manufacturing population.”*

* Asi. Journ. May. 1822, p. -13P. See some interesting remarks in the
•>n. Her. vol. u. p. 71.

282

India's Cries to

“ It was not' attempted to be denied,” says J. Poynder,
Esq., “ that the British Government not merely tolerates so
much idolatry and crime, but derives an immense revenuefroin
this polluted source. The gentleman who noticed external
amendments (removing indecent emblems from the car,
and the wall that surrounds the temple) has thought proper
to produce only as much of the appalling account given
by Colonel Phipps as was necessary to his own object ; —
but he has passed over every thing in that relation which
proves the idolatry of Juggernaut to be most destructive to
the Indian population, in its consequences upon human life,
and most disgraceful to the British Government, in its con-
tinuance as a source of revenue. The public statement
given by the Colonel* atfords abundant proof that the con-
tinuance of this national opprobrium is referrible to the
Board of Control for India , rather than to the Court oj
Directors of the East India Company .”+

H. S. G. Tucker, Esq., in his “ Review of the Financial
Situation of the East India Company in 1824,” disapproves
of the tax levied on the pilgrims resorting to Juggernaut
and other holy places: “ he thinks it does not harmonize
with a great and liberal Government. "X

G. Udny, Esq., Member of Council in Calcutta, in 180G,
entered a protest against some parts ol the Pilgrim J ax
System. He suggested,— “ If the revenue of the temple
were insufficient for its support, a tax should be levied to
meet the deficiency ; but that Government should have no
direct concern with what related to the maintenance of the
temple, or the payment of the officers.” The reason as-
signed was, “ The making provision by law lor such pur-
pose, it appears to me, would operate to sanction , and tend
to perpetuate a system of gross idolatry, which Government
is neither bound, nor does it seem becoming in it to dof
How much better that Britain should have no connexion
with the temples of India, either in acquiring wealth from
them, or in supporting or superintending their establish-

m fjnf c 1

* T\/T;„« TT«r. 1 R94

British Humanit //.

283

that the Government of a nation professing Christianity
should participate in the offerings of heathen superstition
and idolatry.” In correspondence with the writer, in
1824, lie stated the same opinion: — “ I think, myself, a
Christian Government ought not to derive a revenue from
the allowance of this sin.” And in a letter from the same
Gentleman in June, 182*5 (which contained the substance
ot the communication to J. Blunt, Esq., Commissioner of
Orissa, relative to the relief of the pilgrims at the Car Fes-
tival), he observed, “ The Court of Directors have re-
cognized the Tax at Juggernnut as a Fund applicable to
local purposes, not as a part of the general revenue of the
State ; and that scarcely any purpose could be even worthy
of Government, except that of mitigating the mischiefs
which this miserable superstition occasions.” Let the
British withdraw from the temple of Juggernaut all possible
connexion, the eclat of the pilgrimage will gradually cease,
and its miseries disappear.

“ We think,” say the Board of Revenue in Calcutta,
Sep. 180(>, “ the interference of the public officers, in su-
perintending the general concerns of a Hindoo temple, so
lar from being calculated to promote economy in the ex-
penses, to increase the reputation and prosperity of the
temple, or to augment the public revenue, is likelv to be
attended with contrary effects. We would recommend the
whole of the internal economy and management of the
temple to be left entirely to the Hindoo priesthood ; and
that the interference of Government he confined to the
levy of a duty from pilgrims, in like manner as is done at
Gva and Allahabad. From the pilgrims resorting to Gva,
Government .derives an annual revenue of about 150,000
rupees ; no interference whatever is had by the officers of
Government with the priests of the temple. With re-
ference to the substantial benefits arising to Govern-
ment from the tax upon pilgrims resorting to Gya, and,
on the other hand, to the inconsiderable receipts by
Government from the temple of Juggernaut since it has
been under the British Government, we consider ourselves
fully justified in recommending that the rules respecting
the concerns of Juggernaut’s temple should be brought as
near as possible to those visiting at Gva.”*

* PllPers relative to Juggernaut, May 1813. Extract of a Letter
to Sir G. H. Barlow, Bart.

284

India's Cries In

In the correspondence of the Honourable Court oi Di-
rectors with the Right Honourable the .Board ol Commis-
sioners for the Affairs of India, in 1809, sentiments are
expressed opposed to a considerable part of the present
System at Juggernaut. “ According to the Hindoo laws it
may have been allowable for a Hindoo Government to in-
terfere in the appointment of the ministers of that temple
and the management of its affairs, but for our Government
to elect its priests and officers , to assume a control over the
official conduct of those persons, to take the direction of its
funds and the charge of preparing its annual car , was, in
the opinion of the Court, to furnish to the ill-intentioned
pretexts for alarming the scrupulosity and superstition oi
the Hindoos in respect to their religion. The Court think-
ing the interference of our Government in these matters
generally improper, on the principles of the Hitidoos and
on our own, and especially improper at such a time ; judged
it right, for the prevention of such interference in future,
to express their disapprobation of it. The acts of inter-
ference disapproved by the Court were specified to be,

‘ electing the priests of the temple, controlling its ministers
and officers, taking the management of its funds, or any
other proceeding which would not leave the Hindoos m
perfect possession of their religious immunities.’ The
Court beg leave respectfully to state that they still deem
it their duty to propose the prohibition oj these things ;
and if there' be any points relating to the religious esta-
blishments of the Hindoos beyond the ‘ care of a police,
the administration of justice, the collection of a tax requi-
site for the attainment of these ends,’ that it would be
proper to specify it to the Government, instead of leaving
a universal interference in all matters without exception
open to them, on the ground of securing the public tranquil-
lity ; because it is to be presumed there must be some point
at which the interference of a Government not Hindoo, in
the religions concerns of a people so remarkably separated
and scrupulous in matters of that kind, must stop. I he
Court intend to provide for the maintenance of the public
tranquillity; and humbly hope they have done so, by leaving
to the magistrate ‘ the care of the police, and the adminis-
tration of justice and they beg leave to offer it as their
opinion, that instead of interfering by a direct exercise ol
the authority of Government in such matters as the con-
tests between different priests and diffierents sects about the

British Humanity.

285

expenditure and provision o f its funds, the possession and
pre-eminence of particular images* with other questions of
that nature which have already arisen, and are always likely
to arise in the internal administration of the temple : it
will he better to refer all such questions to the judicial de-
termination of our established Courts, which being done,
the interference of the Government for the public peace
can only be necessary should the parties proceed to acts ot
open hostility against each other.”+

This chapter may be closed bv quoting the sentiments of
the Right Hon. the Board of Commissioners in 1808, in
the correspondence already adverted to : they appear in
strict consonance with the object here advocated. “ It is
undoubtedly desirable to avoid as much as possible the exer-
cise of any control over the management and concerns of
the temple ; as our interference in such matters cannot but
be, at all times, disagreeable to the feelings and prejudices
of the Hindoos ; and mag occasionally furnish ground of
jealousy and misrepresentation, in regard to our views and
intentions respecting their religion. The revenue which
may be raised, from any source of that nature, can never be
an object compared with the high importance of consulting,
on all occasions, the religious opinions and civil usages of
the natives.

CHAP. V.

Objections to the repeal of the Pilgrim Tax System obvi-
ated— concluding appeal.

As the anomalous nature of the system under consi-
deration has excited the attention of mauy highly respect-
able Gentlemen, both in England and India, it may be pre-
sumed that various objections to its abolition must exist
among those who possess the power of performing this
important service for the interests of humanity and religion
in Hindostau.

* Par. Papers, May 12th, 1813. Extract of a Letter from W. ltarn-
say, Esq., Sec. to the lion. Court of Directors, to G. Ilolford, Esq., Sec.
to the Right Hon. the Board of Commissioners for India, Feb. 1809.
t Par. Papers, p. 19. + p. 45.

286

India a Cries to

The Right Hou. the Board of Commissioners, in the
paragraph last quoted, proposes a common objection to the
repeal of the Pilgrim Tax : — “ Both the taxes above men-
tioned (those levied at Juggernaut and Allahabad) having
been established during the Natcaub and Mahraita Go-
vernments, there does not appear to be any substantial ob-
jection to the continuance of those duties, under proper
rules for their collection.”

In obviating this objection, the Author is happy in being
able to use the language of the Hon. Court of Directors,
to the Right Hon. the Board of Commissioners, in their
correspondence relative to British superintendence of the
temple of Juggernaut. “It is not our opinion, whatever
the example of preceding Governments may have been,
that the British Government ought to tax the Hindoos
purely on a religious account ; for instance, to make them
pay merely for access to any of their places of devotion.
We approve of the suggestion of the Board of Revenue,
June 1806, to confine the interference of Government at
Juggernaut to the levy of a duty on pilgrims, in like man-
ner as is done at Gya and Allahabad ; but the quantum of
the tax ought to be fully sufficient to defray the expense
incurred by Government for the establishment which it
shall maintain at Juggernaut. With regard to imposing
a tax upon the Hindoos for admission to a religious
privilege, when the imposers believed, as the Hindoo
Government did, that the privilege was a real good, it
was, on their principles, for them to put a price upon it ;
but, where the Government know the supposed privilege to
be a delusion, the Court must question the propriety of its
continuing the practice, though it may be ancient ; that
reason not having been deemed by our Government, in
other instances, sufficient to sanction customs repugnant to
the principles of justice. And, with respect to the dis-
bursing out of the Public Treasury any thing towards the
support of religious establishments, Hindoo or Mahomedan,
beyond what their own endowments furnish, the Court
cannot but deem the principle objectionable, and the prac-
tice to be preferred which has lately been adopted by the
Madras Government, who have determined not to receive
into their hands the funds belonging to such institutions,
nor to be concerned in the expenditure of them. * This
reasoning appears very conclusive ; and, when it is known

* Par. Papers, May 1 B1 3, p. 17.

British Humanity.

287

that the Hindoos argue the dignity and even the divinity of
Juggernaut from the attention of the British Government
to his establishment, does not the impropriety of a Christian
Government collecting a tax on the worshippers of a block of
wood, irresistibly strike every intelligent and ingenuous mind ?

The following incident shows that some of the Hindoos
consider the establishment of the Pilgrim Tax by the
British, and its consequent support of Juggernaut, as a
proof of the Idol’s interposition. The author’s pundit re-
lated to him that “Juggernaut appeared in a dream to the
General Sahab, as he lay upon his couch, and said to him,
‘ Why have not you given me mv honor (food), as 1 used to
have ? If you do not give it, I will punish you.’ The
General was afraid, and gave orders that Juggernaut should
have food set before him as formerly.’’

Another objection to the repeal of this system is, its sup-
posed protection of the pilgrims from oppression. This
was Mr. Udny’s reason for adopting some kind of police
establishment at Juggernaut’s temple; as this gentleman
expressed it, “ to secure the pilgrims against every thing of
a vexatious nature from the extortion and oppression of
the oflicers of the temple.” But is it possible to prevent
the priests of idolatrous establishments from making a gain
ot their office ? The present premium to the pilgrim
hunters, being secured by Government, is claimed to its
full amount ; and, in addition to it, other demands are
made upon the worshippers in the temple and at various
places in the town: — “ all the resources of superstition and
priestcraft are brought into active operation ; and every
offering, from a sweetmeat to a lack of rupees, is grasped
by the officiating Brahmuus with the most importunate ra-
pacity.”* At Juggernaut, it is said, the last act of worship
(without which the whole pilgrimage is void) is performed
under a tree in the enclosure of the temple, and, before the
pilgrims are allowed to do this, certain sums are exacted
lrom them according to the cupidity of the priests. Pro-
missory notes are given at Gya, and pilgrims in general
evidently lie at the mercy of their religious guides.

An extract from a communication of a correspondent
in Orissa, dated Ganjam, August, 1826, shows that no sys-
tem can be adopted to protect Hindoo pilgrims from op-

* See Ham. Hind. rol. ii. pp. 53, 647.

288

India' s Cries to

pression: — “Talking about Juggernaut, a man from the
country asked the question so common in another place : —

‘ Why the Company had any thing to do with Juggernaut
if his worship was wrong T And I said, as I always do
on such occasions, that the Company did wrong. One of
them (told me that he had been to Juggernaut a few days
ago ; that his personal expenses on the road were two rupees.
The tax was two rupees, six annas ; two rupees went for
food for the blocks (idols) ; three rupees were taken bv the
pundas, besides two pice here and two pice there in differ-
ent parts of the temple. A man in another place told me
that he did not pay the tax (preteuding to be very poor) ;
and that his last journey cost him about five rupees: the
expenses he said differed according to peoples circum-
stances, for the same journey would cost som o fifty rupees.

1 inquired how the pundas knew what to expect, and he
replied, some of them would come and stay two or three
months in such a place as Ganjam, by which means they
become acquainted with their circumstances.”

The following facts may afford a specimen of the conduct
of the immediate attendants of idols. “ Krishnoo Vusoo
gave to the temple of Juggernaut (near Serampore) an
immense car, which could not cost less than 4 or 5000
rupees. He also added an allowance of six rupees a
day for the expenses of the worship of this idol. Gourn
Mullick, a goldsmith of Calcutta (who gave the interest of
his mother’s weight in gold to different temples!) added
six rupees more to the daily offerings of this temple. I hese
two benefactors, perceiving that the Brahmans of the tem-
ple, instead of expending these sums in the offerings to
the god and in alms to strangers, applied the greater part
of it to their private use, reduced the six rupees to one
rupee tour annas a day. To extort more money from
the donors, the Brahmuns at two succeeding festivals pre-
vented the car proceeding to an adjoining temple, in which
the donors were interested, pretending that the god was
angry with them for their parsimony and would not go .

The late Bishop Heber, visiting two temples of Seeb,
nave a rupee to two Brahmuns who had shown them to
him, and observes,—" I thought one rupee was enough
between them, and told the priests that they were to divide

* Ward’s View of tlie Hindoos. Vol. ii- Intro.

British Humanity. *289

it. No sooner, however, had it touched the threshold, than
the two old men began scrambling for it in a most inde-
corous manner, abusing each other, spitting, stamping,
clapping their hands, and doing every thing but striking;
the one insisting that it belonged to him whose threshold it
had touched ; the other urging the known intentions of the
donor. I tried to pacify them, but found it of no use,
and left them in the midst of the fray.” — Jour. vol. i. p.
94.

A Calcutta Paper, in Oct. 1822, contained the following
relation: — “ Robbery at Juggernaut. — Juggernaut has
been in great commotion, and I suspect some of the fol-
lowers of Juggernaut will be staggered in their faith. This
morning, when the pundas went in to visit the idols, they
found all the silver ornaments gone, to the amount of 5000
rupees. They say none of the doors had been forced. All
the inside doors are locked, and the keys lodged with the
head punda and several chokedars in the compound : the
outside doors are likewise locked, and the keys lodged with
the punda ; and a sepoy sentry at each outside, as they are
not allowed to go in dressed in their uniforms, or have anv
charge ot what is inside. The ltajah and Collector’s offi-
cers have had a meeting, and confined upwards of twenty
attendants ot the idol. On asking the sepoys what they
they thought of it, they laughing replied, 4 Thakoor must
have robbed himself (that is allowed some one), as he
would have struck a person blind who offered to take away
ornaments of his, or his sister, or his brother!’ It is a most
curious circumstance altogether ; for no one goes in but
accompanied by pundas, and all the sepoys seem to sav
some of them must be the rogues. The Jacks do not seem
to have much veneration for Juggernaut, as they seem to
joke at the idea of his being robbed.

A third objection to taking off the tax, and a vindication
°‘ lts Prppriety, is, to use Mr. Harington’s words in his
Analysis, “ The Court of Directors (in a letter dated
Oct. 1814) intimate that they do not consider the tax
on pilgrims a source of revenue , but merely as a fund for
keeping the temple in repair. The Vice President in
Council, adverting to the probability of the net receipts ex-
ceeding the amount required for the repairs of the edifice,

Asi. Jour. July, 1823. The author has seen the thief in the jail at

Cuttack. J

290

India's Cries to

directed that the surplus should be applied, to the repairs
of the temple and other local purposes ; the completion
and repair of a public road from the vicinity of Calcutta
to Juggernaut Pooree, commenced on a donation for this
purpose by the late Raja Sookmoy lloy ; and to any other
purpose connected with the temple of Juggernaut."

To this statement Colonel Phipps adverts in his account
of Juggernaut. — “ In the year 1814 the Court ot Di-
rectors declared that ‘they did not consider the tax on
pilgrims as a source of revenue.’ There is, however, some
inconsistency in this: for what purpose is this tax levied.

Is it intended as a fund to encourage idolatry . * «e

truth is, a small part, one fourth, or one third; f is appro-
priated to purchase the holy food, and to defray the other
expenses of the temple, but the remainder goes into
the Treasury. It is sometimes said that the surplus is em-
ployed for making a new road in the District. Put nothing
can be more self-evident than the fact that the Govern-
ment must consider a good military road, connecting t ie
Madras Provinces with those of Bengal, as a measure o
primary importance, and which could not tail to be attended
to, if there had never been a temple at Juggernaut Pooree.
In 1810 Raja Sookmoy ltoy oflered to contribute loO, 00 )
rupees towards making a good road jo Juggernaut, to be
designated by bis name. This very libera offer was ac-
cepted, and the road is now constructing ; but this contri-
bution would have been a sufficient inducement to undertake
any public road, much more one so much wanted, if the
Pilgrim Tax had never been thought of The proceeds
of the tax at Gya and Allahabad are, with some small de-
ductions, put into the public treasury. The gross col-

* The Par. Papers, May, 1813, respecting Ajpernaut .show that gam

lens a principal object of establishing the Lilgnm T. • ft

la,,o„s u

tisfaction is expi » “The Governor General in Council

Way to the temple” p. 20. See also p- 39, 53, 7d c

of the tax.

British Humanity.

291

lections at Gya in 1815—10 were 229,805 rupees, de-
ductions (including 20,000 rupees to a native Rajah)
40,929, net receipts 182,870 rupees. At Allahabad, the
same year, the gross collections were 79,779 rupees ; de-
duct charges and commission, 0720; net receipts 73,053
rupees. It is devoutly to be wished that when the in-
jurious tendency of this system, in perpetuating superstition
and misery is known, it may be promptly abolished.

1 he most common and plausible objection to the repeal
of this system is, the supposed increase of pilgrims that
would result from it.

Dr. Buchanan, in his letter to the Honourable Court re-
specting Juggernaut, 1813, in reply to C. Buller, Esq.,
"• !*■» observes, “ Mr. Buller would maintain the proposi-
tion that the imposition of the tax diminishes the number
of pilgrims ; but the events of the last year render this pro-
position very questionable. Mr. B. would place the policy
ot the tax on a new ground, namely, ‘ the diminution of
the number of pilgrims, and the consequent prevention
ot famine and death.’ Unhappily for this argument, it
is a well-known fact that, while the temple was under
the native dominion, when the tax on admission was higher
than it is now, and when a discipline was observed among
the people which we should not think right to exert, the
concourse of pilgrims was yet immense ; in peaceable times
incredibly great ; and the consequent evils were in the
necessary proportions.”*

“ It has been thought by some,” says Colonel Philips
“ that the tax which is levied on pilgrims would deter many
from undertaking such a perilous journey ; but it is perhaps
inherent in any plan to obtain a revenue, from such a source
that steps will be gradually taken to render the tax more
productive ; and, however it may be disguised, it is obvious
unit this can only be done by increasing the number of pil-
grims, or, in other words, by fostering and encouraging the
superstit10!! so as to render it more popular.” In 1804 and
1MJ5 the English Government levied no tax, the priests
made e\ ery exertion to profit by this unexpected state of
affairs, and the attendance of pilgrims was very great * the
oss of lives, it is said, was very considerable, and there can
be little doubt that something 'like a famine must have pre-
vailed. On these circumstances Colonel P- remarks,—

Buchanan’s Apology for Christianity in India p 35

u 2 ’ p

202

India's Cries to

“ This amazing number of pilgrims had evidently arisen
from circumstances not likely to occur again ; and it is pro-
bable that, if Government had persevered in avoiding all
interference, the novelty and great attraction would soon
have worn off, especially if the pilgrims had been protected
from the rapacity of the priests; the trade of pilgrim hunters
would have been unprofitable, and no man would have felt
any inclination to employ hundreds of agents to entice
Hindoos to undertake such pilgrimage.”*

<* interference of a Christian Government, in the
worship of ail idol temple, has unhappily increased the fame
of the Idol, and the scenes of death which inevitably follow
the annual pilgrimage. A British Government levying
any tax on access to a temple, or a place the sanctity of
which is built wholly on opinion, must inevitably tend to
raise the fame of these places of imagined sanctity, and
increase the crowd of visitors, unless it be sufficiently
heavy to operate as a prohibition. While, to a rich Hindoo,
ten rupees is a small sum when paid to obtain that sight of
his god which is to obliterate the transgressions of a whole
life ; hvo rupees to a poor man, who has made up Ins
mind to a two months’ journey, only enhances the merit of
it by adding to its difficulty. It by no means renders it
impracticable; although to pay any thing for a sight of
their <rod, to any one except to those who seal to them the
unknown benefits of this act, they deem a species of re-
ligious oppression, which they had no right to expect from
Christians, whatever they suffered under the Mussulman

dyTheyinjurious tendency of the British Regulations rela-
tive to the Suttee in India has been acknowledged by
many of the magistrates ; and is not British supenntenc -
euce of the temple of Juggernaut equally pernicious .
“ The official attendance of the darogah stamps every re-
aular Suttee with the sanction of Government ; and 1
must humbly submit that authorizing a practice is not
The lay to iffect its gradual abolition^ “ The po hce
officers are ordered to interfere for the purpose of ascer_
taing that the ceremony is performed m conformity with
the rules of the shastras, and in that event to allow its

« tvi;_ Tipff 1824 d 578 — 581. See also Ham. Hind. Vol. ip- 28-
+ Friend of indin, ’.825, 270. 1 W. Ewer, foe,., Ac, Sup. of I ol.ee,

Calcutta, Nov. 1818, I’ar. Papers, on Suttees, 1821. p. 229.

British Humanity. 293

completion. This is granting the authority of Government
for the burning of widows ; and it can scarcely be a mat-
ter of astonishment that the number of sacrifices should be
doubled, when the sanction of the ruling power is added to
the recommendation of the shastra."* “ It can hardly be
doubted but that the necessary presence of the police
officers of Government, at these immolations, stamps on
them the character of strict legality, and seems to afford
that degree of countenance on the part of Government
which must produce an evil effect.”-)- “ If this mode of
issuing orders under the sanction of Government to regu-
late Suttees be continued, the practice will take such deep
root, under the authority of the supreme power, that it
will be impossible to eradicate it. The usage will be
much more likely to fall into disuse under a total neglect
on the part of Government.”}; The Honourable Court of
Directors, in a letter to the Governor General in Council,
dated June, 1823, declare, “To us it appears very doubtful
(and we are confirmed in this doubt by respectable authority)
whether the measures which have been already taken have
not tended rather to increase than to diminish the fre-
quency of the practice" (Suttees).§ Of these Regulations
the Asiatic Journal justly remarks, “ It is generally ad-
mitted that the Regulations hitherto adopted by Govern-
ment, especially those by which a magistrate’s order is
required for the ceremony, and a police officer is directed
to be present to prevent unfair practices, have really done
more harm than good, by giving a sort of countenance and
sanction to the custom. A precisely similar effect has
attended the imposition of a tax on the ceremonies of Jug-
gernaut : the votaries conceive they act under Government
sanction.’ || From a parity of reasoning, it appears natural
that British regulation of the temple Juggernaut, and con-
nexion with other temples in India, must tend to promote
their celebrity, and the evils connected with them.

A Missionary in Orissa writes, in May, 1827: — “The
sound of the hammer and axe about the car wood excited
my indignation, particularly as the workmen are paid by

ML Oakley, Esq , Ilooghly, Dec. 1818, Par. Papers as above, p.

„ .+/•/• PTetty> Southern Concan, Par. Papers, n. 218.
t t . Smith, Esq., Par. Papers, 1825, p. 148.

§ l ar. Papers, June, 1824, p. 45.

II Asi. Jour. March, 1827, p. 358.

294

India's Cries to

our government, and professed Christians are their super-
intendents and exhort them to make haste ( juldee kurro).

— Called upon Mr. H ; he intended to exert himsclt

to abolish the Tax, but the perusal of correspondence, &c.,
of the Court of Directors, determined him otherwise ; and
it seems — we must still go on providing food , clothes, cars ,
missionaries, servants, and Christian superintendence, for
the detestable idol! ! From some conversation with a
long resident in Pooree, and a very creditable native, I as-
certained that, within his knowledge, the population of
Pooree has increased more than two-fold ! I asked him
the occasion of this increase, he answered, under our ad-
ministration Juggernaut had become popular, and so more
people had taken up their residence there ! He moreover
added, as our credit sounded through the four

QUARTERS FOR KEEPING JUGGERNAUT, IT WOULD BE
A PITY NOW TO DESTROY ALL THIS GLORY BY LEAVING

him to himself ! He concluded his speech by exhorting
me to regard their books, and become one with them /”

The decay of idolatry, consequent upon the progress of
Christianity 'in the south of India, is very evident : — “There
is now (July 11, 1825) a great idolatrous feast at Tuiue-
velley. This day the car of the idol was to be drawn
through several streets of the town. The Collectors had
refused to allow the Peons to force the people to come
and draw the car as formerly. When they were sent
into the villages to bring the people together, they used
to take bribes from many who did not wish to draw the
car; this year, this source of income was cut off: and the
people were far from coming voluntarily. Some rich na-
tives, the principal patrons of these feasts, from which they
derive emoluments, induced those people who were de-
pendent upon them to come; but, as they were not sufficient
to move the car, two Modeliars and a principal Gooroo seized
the rope with a loud hurrah, which induced many to imitate
their example. The ceremony was not begun at daybreak
as usual; but soon after midnight: and they drew the car
so quickly, that, instead of spending m this toil a day or a
day and a half, as in former years, they finished it by sun-
rise! It being known that the Collector had taken the
above step, considerably fewer people came from the coun-
try to attend the feast than at any former period ; and the
patrons of idolatry, instead of forcing the carpenters and
others to do the work gratis, were obliged to pay them
this year more than their usual days hire. .Some en-

Bri t ish H u muni t y -

295

deavoured to bide their disappointment, and to remove the
dishonour thrown upon their god, bv saving the idol had
shown its power by finishing its tour this year in a few
hours, ivhich had formerly taken a day or more l Many
said, before the drawing of the ear, if the god would uot
move it without human help, they would not acknowledge
him any more as a divinity.”* “ The Brahmans (says
Bishop Heber), being limited to voluntary votaries , have
now very hard work to speed the ponderous wheels of
Balee and Sira through the deep lanes of this fertile
country. This is, however, still the most favoured laud
of Brahmunism, and the temples are larger and more beau-
tiful than any which l have seen in Northern India.” f
The probable increase of pilgrims, on the repeal of the
present system, would be temporary. Let the premium for
collecting them be discontinued, and their number would
certainly decrease. This is Mr. Haringtou’s opinion re-
specting the travelling priests of Gya, of w hom he says,
speaking of the pilgrims, “ Who but for them would pro-
bably never have visited Gya-'’ This position — the natural
influence of certain or uncertain gain inducing the pandas
to seek pilgrims or not, is so evident, that it is presumed it
must have been overlooked in the supposition that the re-
peal of the Pilgrim Tax would increase the horrors of pil-
grimage. The existence and powerful influence of the
premium for collecting pilgrims appears to be but little
known, and it is presumed that, as soon as its injurious ten-
dency is recognized, it will be discontinued. Supposing
the number of pilgrims to be increased at Juggernaut, Gya,
Allahabad, See., on the British retiring from these idolatrous
establishments (a very improbable circumstance, when so
much of their present eclat would vanish), the poverty and
misery of the people would not be so great ; the tax must
tend to beggar them, and sickness and death follow hard
upon the heels of poverty. It is easy to confer this boon
relative to the temples in India — “ Let them alone:” yet it
is very important. They cannot stand opposed bv the
progress of science and true religion, and shall Britain defile
her hand by supporting their tottering ark ? “ Will ye plead
for Baal ? will ye save him ? If he be a god, let him plead
for himself.” Jud. vi. 31.

' Miss. Reg. Nov. 1827, p. 559, see p. 564.
t rriciiinopoly, April 1, 1826. Asi. Jour. April, 1827, p. 488.

India's Cries to

2i)(>

In this concluding appeal, the author feels tremulously
alive to its issue. So deeply is he convinced, from ocular
demonstration at the temple of Juggernaut, of the evils ot
the Pilgrim Tax System, that might he be the unknown,
yet honoured means of its repeal, he should rejoice on that
account alone, to the latest period of his life, that he had
been to India, llow shall this service for the interests ol
humanity and Christianity be accomplished ? Could it be
obtained prostrate at the feet of the executive body of the
Honourable East India Company, it should soon be done.
But as Zeno said to Crates, “ there is no retaining a philo-
sopher but by his ears.” Statesmen and Legislators must
be convinced of the propriety of measures, strenuously
urged for their adoption. This has been attempted in a
temperate and respectful manner. Let the prominent fea-
tures of the system under consideration be calmly con-
sidered, and the successful issue of this appeal appears
certain.

The miseries of superstition apparent in the pi If/ r im-
ages of India are most appalling. Probably hall a million
of people annually visit Juggernaut, Gya, and Allahabad
(and in some years a much greater number), but how many
hundreds, not to say thousands, of these unhappy people
never survive the horrors of pilgrimage ! The Author has
seen the pilgrims of Juggernaut lie upon the sands of the
river at Cuttack, a prey to dogs and birds. Like a pesti-
lential stream the pilgrims carry disease, especially the
cholera morbus, through (he province of Orissa; and thus
misery and death mark their course.* Can it be for the
gain of this unhallowed system that it is continued f The
annual revenue ot Cuttack is stated by A. Stirling, Ls(|.,
to be 3,000,000 rupees, and the net revenue of Jugger-
naut’s temple to the British Government, in 1815-16, was
11 147 rupees, For other years see the summary from
Po’ynder’s Speech (p. 227). in what view does such a sum
appear when its source and the misery and death occa-
sioned by its collection are considered? “We are fully
convinced,” says the Editor of the “ Friend of India,

* “The population of Ramnad (about 120 miles from Cape Comorin)
was, in 1812, 13,481, of which number 2307 died of a ^r between
Dec. 1812 and Feb. 1813. This great mortality was by some attributed
to an infectious fever introduced hi/ the pilgrims of Ramtsseram : by
others to' the remote and immediate effects of scarcity or rather famine.
Hamilton’s Hind. vol. ii. p. 475. Pilgrimages are a curse to a eountrv.

British Humanity.

297

" when all the effects arising from the close contact with
this abominable idolatry, into which a misguided humanity
has led the British nation, are thoroughly weighed ; no one
who reflects that the surplus of the tax from year to year
applied to the completion of the great road in Orissa (the
only public object to which this surplus is appropriated),
on the yearly average, can scarcely double in the number
of rupees it contains that of our Hindoo fellow -subjects
who perish annually in the course of the journey, can re-
frain from wishing that Britain were completely disengaged
from this scene of idolatry, deception, and death.”

Consider the character of this system. Hamilton, in
his account of Travancore, states, among the items of re-
venue, a tax on Christian festivals.* How do Christians
approve of a Hindoo Rajah taxing their “solemn assem-
blies l” Can it be the love of wealth that perpetuates this
system in India ! The Calcutta John Bull spurns such an
idea: — “We cannot for a moment imagine, as the India
Gazette appears to do, that the practice is kept up at Jug-
gernaut merely because it is a source of revenue to Govern-
ment. It is much too scanty to be worth the establishment
necessary for the collection of tax on pilgrims; and, were it
ever so prolife , we do not believe that, on this consideration
alone, such an oflice as Collector of the Pilgrim Tax would
be one month in the Catalogue of Civil appointments.
On this point we think two opinions cannot be entertained ;
for surely, in a Christian Government, having the means
and satisfied of the policy of drawing its revenue from no
source that would perpetuate the horrors and cruelties of
superstition, the tax now collected at Juggernaut would
not continue another day.” (Oct. 20th, lS2o). Why is
this system continued ? At Juggernaut it is stated to be to
keep the f emple in repair and make a good road to it.
But this lies open to great opprobrium. Why tax is levied
at Gya and, Allahabad is not stated in Mr. Harington’s
“ A nalysis except it be that it wras practised by the pre-

ceding Government. But can Britain in this manner fol-
low the steps of the Mahrattas and Mahometans with con-
sistency ? I he most common reason for the Pilgrim Tax
is, its supposed discouragement of pilgrimages. But “ On
the very face of the subject it might have been seen that,
unless such a tax by its weight amounted to an entire pro-

* Vol. ii. p. 310.

India's Cries to

298

hibition, it must operate, as all opposition to religious opi-
nions has done, to brine/ its object into higher and more
extended notice. That this would be the case was the na-
tural consequence. Among the Hindoos the British nation
necessarily sustains a far higher character for knowledge
than the Mahometan dynasty. Hence the moment they
thought this imaginary benefit worth taxing, it acquired a
value in the eyes of the Hindoos which it never possessed
before.”*

The conduct of the British Government in India to-
wards Christianity has been censurable. “ There are
now,” says the late Bishop Heber, “ in the south of India
about 200 Protestant congregations, the numbers of which
have been vaguely stated at 40,000. I doubt whether they
reach 15,000, but even this, all things considered, is a great
number. The Roman Catholics are considerably more nu-
merous, but belong to a lower caste of Indians, aud, in point
of knowledge and morality, are said to be extremely infe-
rior. This inferiority, as injuring the general character of
the religion, is alleged to have occasioned the very unfa-
vourable eye with which all native Christians have been
regarded in the Madras Government. If they have not
actually been persecuted, they have been “ disqualified,’'
totidem verbis, from holding any place or appointment,
whether civil or military, under the Company’s Govern-
ment; and that in districts where, while the native Princes
remained in power, Christians were employed without
scruple. Nor is this the worst; many peasants have been
beaten, by authority of the English magistrate— /or refusiny,
on a reliyious account, to assist indrawiny the chariots o)
the idols on festival days! ! It is only the present Col-
lector of Tanjore who has withheld the assistance of the
secular arm from the Brahmuus on this occasion !’’ In the
last letter which the Bishop wrote to his wife, he says,
“ Will it be believed that, while the Rajah kept his domi-
nions (Tanjore), Christians were eligible to all the different
offices of state — while now there is an order of Govern-
ment against their being admitted to any employment /+

• Friend of India, Oct. 1825, p. 278. . . ,

t “The Zillah Judges shall recommend to the Provincial Courts the
persons whom they may deem fit for the office of District Moonsif; but
no person shall be authorized to officiate as District Moonsif, without the
previous sanction of the Provincial Court, nor unless he be of the
Hindoo or Mahomedan persuasion.” Reg. of Madras Government.

British Humanity.

299

Surely ice are in matters of religion the most lukewarm
and coicardly people on the face of the earth ! I mean
to make this and some other thing's which I have seen a
matter of formal representation to all the three Govern-
ments of India, and to the Board of Control.”* This hos-
tility to Christianity under the Madras Presidency, and the
countenance and direct support of idolatry, not to say
amassing wealth from it, at Juggernaut, Gya, and Allahabad,
are very inconsistent in a Christian Government. The
God of nations abhors idolatry, and he has said — “ If ye
walk contrary to me, I will walk contrary to you.”

British connexion with idolatrous establishments in
India must tend to perpetuate them. Is it desirable to
see India for generations to come “ bowing before her
idols trembling at the phantoms of her own imagination,
and in the undisturbed possession of a religion of ‘ pollu-
tion and blood ! ■f* But shall Britain be seen supporting
these temples ; having presented Sirkaree Bhoge, or Go-
vernment offering, to Juggernaut ; giving a premium to pil-
grim hunters; selling licenses to enter the temple of Jug-
gernaut, and amassing wealth, cursed with the blood of the
deluded pilgrims? Forbid it Heaven! Yet at this day
the sun in India beholds this incongruous, inhuman, and
unchristian procedure. These things should be known and
felt. And can they be known without being abolished ?

The impropriety of this system has of late excited
much attention. The Marquis Wellesley, it is well known,
would not consent to the taxation of Juggernaut’s temple!
In the succeeding administration Mr. Undy, as has been
seen, objected to perpetuating this system of gross idolatry
by legislative enactments. Dr. Buchanan, who visited the
temple of Juggernaut in 1809, spoke in very strong terms
of the anti-christian nature of this system. Before the
author was compelled, by indisposition, to leave India in
IN ov. 1825,- the subject had excited much attention there*
a letter received from the Rev. T. Thomason, Aug.
he says, “ Nothing was done in the matter of Jug-
gernaut when I left Calcutta. Certain discussions took
p.uce in Council, which terminated in no particular result :
nothing was published, and the written documents could
only be seen by calling at the India House and obtaining

* Journ., vol. ii. pp. 462 — 465.

t Grimshawe’s Appeal in behalf of Hindoo Widows, p. 27.

300

India's Cries to

the perusal of them from the Secretary.” Surely these
discussions will be renewed, and this injurious system abo-
lished. Britain is doubtless a benefactor to India; let her
ever act becoming her high character and responsibility to
Him “ Who ruleth in the kingdom of men, and giveth
it to whomsoever he will.”

The measure here advocated is of a popular nature.

“ In wiping away for ever this foul reproach from the Bri-
tish name there is every thing encouraging, relative to the
natives. Nothing could be more popular among them than
the removal of this unproductive tax on their sacred places.
While they submit to it, they by no means approve of it.
Let the tax be abolished and this scene of delusion left to
its own authors for support; and, while the British name in
India is for ever freed from one of its deepest stains, this
mass of idolatry and deceit will in time sink with its own
weight! We are well aware that nothing delays this step
so much as the humane but groundless fear that this would
increase the evil, by causing a greater influx of pilgrims.
This fear, however, is without foundation. The influx
might be greater the first year or two, but, in the present
state of increasing light, this influx could not long continue.
There can be no doubt that the removal of this tax would
raise the British name among the natives of India. And
that a measure which will remove a load of reproach
unmerited, only because it was unforeseen, and give such
general satisfaction to our Hindoo fellow-subjects, will not
ultimately be adopted, with regret that it was not done
sooner, we cannot bring ourselves to believe.

The following letter from a Hindoo to a missionary in
Orissa appears replete with important sentiments and
deserving attention. —

A letter from Sundra das Bargee, to Christians in, genera^

“ O ye favoured people, who are blessed with the Divine Sp , y
have existed 1800 years” and what have ye done for this dark world ?
1 am a Hindoo Boistub, poor and destitute, but ask of you neither land,
nor elephants, nor horses, nor money, nor palanqueens, nor doolies . but
I ask, what can be done to learn the people to obey the laws of God ?

° ll0Iy £ooree is\he heaven of the Hindoos; yet there the practices of
mankind are, adultery, theft, lies, murder °f the

eating fish with rnaha presaud, disobedience and abuse of parents, deli

* Friend of India, Oct. 1825, p. 278, 284.

British Humanity.

301

ing of mothers, defiling of sisters, defiling of daughters 1 Such is the re-
ligion of Juggernaut J For these crimes the people are visited with
rheumatisms, swelling of the legs, leprosy, scrofulas, grievous sores, and
acute pains, blindness, lameness, and such like 1 Such are the servants
of Juggernaut 1

“ And now, holy people, hear the names of the gods of this people —
gods which the people, when they have eaten, rise and worship — these
are gold, silver, brass, cedar, stone, wood, trees, fire, water, &c., these
he the names of their gods, and these he their servants. To serve these
gods they burden themselves with expensive ceremonies and costly rites;
they afflict their bodies and their souls with pilgrimages and many cruel-
ties. The Brahmuns no longer observe the Vades, nor the devotees
keep mercy. O ye Christian Rulers, ye feed the rich, the proud, and
the great; while the poor and destitute are dying in want! O good
fathers ! good children 1 good people ! hear the cries of the poor, O good
people 1

“ Ihe thief is judged, the murderer is judged, the perjured is
judged, and all the wicked are punished according to their crimes. A
large army is kept in obedience to your orders ; hut why are not the peo-
ple made to obey the laws oj Clod l Ye are the seed of the good, ye keep
God s word ; cause the subject to keep it. The Mahrattas were robbers,
but they relieved the distressed. Europeans are faithful rulers, but in
their Government falsehood abounds. Children, Fathers ! the fate of all
in the four quarters is in your hands! O good people! the subject has
become wicked, having fallen into error, and in consequence get not
food nor raiment.

“ Rulers are the example of the people. O good people teach them
God s commandments by your example. If ye will do this, then it will
be well; if ye will not, then ye are stones to them. What more shall I
write Do as ye will, still religion is true, religion is true, religion is
true!" Cuttack, Nov. 1827. 5

The author has conversed with many upon the subject of
th.s pamphlet; and the circumstance of Britain supporting
the dreadful superstition of Juggernaut, paying a premium
to the collectors of pilgrims, and amassing wealth from ido-
latry, to use the expressive language of Scripture, has made
“ the ears of every one that heareth it to tingle.”* What
lie has seen and heard he feels it an imperious duty to make
known. May the subject excite that attention which it so
justiy demands, among those who hold in their hands the
destinies of the millions of India! Let Britain stand at a
becoming distance from idolatry; let her “ shake her hands

* Ihe horrors of idolatry at the temple of Juggernaut are thus de-

the « by a" ®ye~w!tne?f The shades of evening are now prevailing ;

un is sinking in the western waters and leaving me in darkness.
^ ee ing of deep horror, which I cannot suppress, steals across my mind,
and irresistibly drives me away. The jackals are leaving their hin-des

h‘,lher for ‘he,r niShtl>' repast- 1 hear them cry at a dis-
tance. The eagles are flitting to the neighbouring tree for the night,

302

India’s Cries to

from holding bribes,” the gains of idols ; let her facilitate
the progress of Christianity in the East, till “ the Idols He
shall utterly abolish” and “ there shall be but one Lord and
his name one.” “ Thus India emancipated, through our
instrumentality, from the yoke of a cruel superstition, and
admitted to a fellowship in the peace and hopes of the Gos-
pel, will recognize in Britain, no longer a conqueror, to
whom she is bound by the terror of our arms, but a benefac-
tor indissolubly endeared by the triumphs of our mercy.”*

filled with the flesh of man. The din of idol pooja assails my ears from
every direction, and the work of blasphemy commences. Farewell, ye
mangled corpses ! ye silent monitors ! ye have read me admonitions I
shall not forget. But, ere I retire, I breathe a wish for my country — un-
der who auspices such a system is tolerated, and supported. By your sad
fate, my felloio-ereatwes, may she be warned, led to repentance, and wash
herself from your blood; and may her future conduct, regarding idolatry/
here, prove her sincerity,” p. 36. Lacey’s Reflections at the Temple of
Juggernaut, in 1825. (Wightman and Co. London).

* Grimshawe’s Appeal on behalf of Hindoo Widows, p. 28.

EXPOSURE OF THE SICK ON THE BANKS OF THE GANGES. Pn <<j<

BOOK IV.

GTJAUT MURDERS.

CHAP. I.

Origin, nature, atrocity, and appalling scenes converted

trith the practice of exposing the sick on the banks of the

Ganges.

The exposure of the sick on the hanks of the Ganges
has been termed Ghaut Murder. A Ghaut is a flight of
steps to a river, and at these places the acts of cruelty to
the sick, described in this book, are generally perpetrated.
The origin of this practice is probably to be traced to the
absurd notion that the river Ganges is a goddess, and that
to die in sight of it is beneficial. A Correspondent, who
has resided several years in India, writes upon this sub-
ject:—“1 he origin of this practice is involved in great
obscurity ; but one or all of the following reasons may be
assigned tor its continuance. The veneration paid to the
rivers. The rivers of India, like the Euphrates and the
Aile, annually overflow their bauks. The inundation con-
tinues tor a considerable time, and covers the country ; and
its benefits are very numerous ; the fields are covered with
verdure, the soil is enriched, and vegetation proceeds with
rapidity. Hence has arisen that idolatrous worship which
has been paid to them ; indeed the most extravagant and
puerile rites are performed in the sultry plains of India, in
honour ot rivers ; and the advantages supposed to arise
from them are equally absurd. He that bathes in the
morning, in the months of Maglia, Voishakba, and Karteka,

304

India’s Cries to

destroys the greatest sins. He who at the conjunctions of
Naryunee bathes in silence, in the Koorootaya river,
raises thirty millions of his ancestors to eternal bliss.
The wish to get rid of a burthen is another reason.
There is no public provision made for the old or infirm.
All who are past labour become immediately dependent
upon their relatives ; and the consideration of the expense
may possibly make them wish to rid themselves of an en-
cumbrance ; especially when it can be done in a way
which, instead of appearing dishonourable or any proof ot
want of affection, is rather considered an act of kindness.
It may also be encouraged by the doctrine of fate, which
has generally prevailed in the Heathen world. Their gods,
the general dispensations of Providence, and their private
affairs, are all considered under the control of the iron-hand of
necessity or gloomy fate, which, while it showers down upon
earth calamities in abundance, cuts off every hope and every
effort for the attainment of deliverance. Believing that
every person’s kopol (fate) is fixed by an unchangeable de-
cree’ they avoid using those means which a Being of infi-
nite goodness has put into our hands for the recovery of the
afflicted.”

The nature of this cruel rile will best appear in the de-
scriptions given of it by different writers, and eye-wit-
nesses. “ The Bengalee Hindoos,” says Hamilton, “ have
generally a great terror of the dead, and will seldom ven-
ture to inhabit a hut or a house where a person has died.
This seems connected with their custom of exposing the
sick to perish on the banks of rivers ; which tends to aggra-
vate the last pangs of nature, and sometimes not only acce-
lerates death, but exhausts that strength which might pro-
bably have enabled nature to overcome the disease. The
practice also furnishes an opportunity ot practising other
horrid crimes.”*

The late Rev. W. Ward, in his “ View of the History,
Literature, and Mythology of the Hindoos,” states, “Thou-
sands, yea millions, of people, are annually drawn from
their houses and peaceful labours, several times in t le yeaD
to visit different holy places, at great expense of tune and
money, spent in making offerings to the goddess (Lunga).
Expensive journeys are undertaken by multitudes to obtain
the water of this river, or to carry the sick, the dying, the

* Description of Hindostan, vol. i. p. 'll

British H umanit i/.

305

dead, or the hones of the dead, to its banks.* What the
sick and dying suffer by being exposed to all kinds of
weather in the open air on the banks of the river , and in
being choked by the sacred waters in their last moments,
is beyond expression." + “ A few years since a Rajah,

living- about 100 miles from Calcutta, sent for an English
physician from that city, liv the time that gentleman had
arrived, his relations had brought the sick Rajah to the
river-side, and in a short period, no doubt, would have
killed him. The physician reproved them for their want of
feeling, and ordered his patient to be carried home, where,
in a few days, he recovered. Before the physician took
his leave, he made the Rajah promise to give him the ear-
liest information if he should be sick again. Soon after-
wards, the disease having returned, he sent for his old friend ;
but, before he could arrive, his relations had despatched
him with the mud and water of the sacred stream ! The
want ot compassion and tenderness among the Hindoos
towards the poor, the sick, and the dying, is so notorious,
that European travellers are frequently filled with horror
at the proofs of their inhumanity, merely as they pass along
the roads or navigate the rivers in this country.”!

Dr. Johns, iu his Pamphlet entitled “ Facts and Opi-
nions relative to the Burning of Widows, and other destruc-
tive Customs in British India” (Gale, Loudon), refers to
the practice of “Exposing the Sick and Aged." “The
Hindoo character is in many essential points defective, and
led by deep-rooted prejudices, and barbarous customs, to
the commission of crimes which ought not to be sanctioned
by any moral or religious code. How often is the aged
Hindoo parent deemed an encumbrance and an unnecessary
expense by his family ; and carried a living victim, devoted
to die on the margin of the Ganges, or some other holy
stream : there his own children fill his mouth and nostrils
with mud; and, thus cutting off every prospect of reco-
very, they leave the author of their being to be 'carried
a^icay by the stream, as food for alligators and vultures !
Although sanctioned by the Brahmuns, and perhaps some-
times voluntary on the part of the aged victim, no relio-ion

• And yet “ the broad stream sweeps by them truiltle« •

of ^ wSXt*

t Vol. i. p. 277. t Vol. hi. p. 295.

India’s Cries lo

300

should tolerate such a sacrifice ; that it is not always volun-
tary we have many undeniable proofs. The fatal conse-
quence of not submitting to this extraordinary viaticum, or
of eluding its effect, by returning to his family in case of a
rescue or recovery, is so provided for, by the brahmimcal
laws, that death is far more desirable than the continuance
of life on such terms. Many instances might be produced
to confirm this assertion : I shall recite what Captain Wil-
liamson, in his ‘ East India Vade Mecurn,’ from more
experience than myself, has recorded on this subject.

‘ Many Hindoos in their old age, or when seriously ill, are
removed to the banks of the Ganges, whose waters are held
sacred : and, when about to resign their breath, are taken
to the edge of the river on their beds ; where a Brahmun
attends to perform the religious ceremonies. ISo doubt
muni/, who might recover, are thus consigned to 'premature
death. The damp borders of the stream, with a burning
sun, rarely fail, however favourable the season may be, to
nut a speedy termination to the sick persons sufferings ; but
it has often happened that the attendants becometired >y
the delay the poor wretch makes in shaking off his mo
coil, and, perhaps with the humane intention of finishing
his pain, either place the bed at low-water mark, if the spot
be within flow of the tide, or smear the dying man with the
slime of the holy waters, and fill his mouth with the pre-
cious mud. When a person has been taken to the side of
the Ganges, or other substituted waters, under the suppo-
sition he is dying, he is in the eye of the Hindoo law
dead - his property passes to his heir, or accoiding t
bequest; and, in the event of a recovery, the poor fellow
becomes an outcast. Not a soul, even of his own children,
will eat with him, or afford him the least accommodation ,
Tf by ohlnce they come in contact, ablution must follow.
The wretched survivor from that time is held mabhorrence
and has no other resort but to associate himself in a village
: KitPrl hv nersons under similar circumstances. There

11 h r^w^TieceSes; the largest and most conspi-

pons 's on bST of *. -g-MP-. —

pe^tho Tre’-left on , he banks of
“ They are swept away bv the returning tale. >

* Oriental Memoirs, vol. i. p- 220, 221.

Brit ish Humanity.

307

ever, escape ; and, as they can never be received again by
their families, they associate with those who, like them,
have escaped the jaws of death. There are two villages not
far up the river Hooghly inhabited solely by these wretched
fugitives. A gentleman told me, as he passed a place
called Culna, a little above Calcutta, that he saw a set of
Brahmuns pushing a youth, of about eighteen years of age,
into the water ; and, as they were performing their work of
suffocation with mud, he called on them to desist. They
answered calmly, * It is our custom. It is our custom.
He cannot live; he cannot live; our god says he must die!”
The Rev. H. Townley, in his Address to the Society of
Friends on behalf of Missions, refers to this custom, and
shows its unsatisfactory nature to support the mind of a
Hindoo in the prospect of a future state. “ I have con-
versed with a dying Hindoo on the banks of the Ganges,
and the substance of his confession was — “ I have no hope
of heaven from the circumstance of my dying near the
sacred Ganges ; nor do I anticipate future happiness from
the worship of the gods. I know of no mode whereby I
can be saved ; and I believe that after death I shall be cast
into hell as the puuishment of my many sins !” To the
same effect is the following pathetic passage from the late
Rev. W. Ward. — “ Look at the heathen by the side of the
Ganges, calling upon their dying relations to repeat the
names of Narayun, of Gunga, of Ram, and of a whole
rabble of gods ; pouring the waters of this river down the
throat of the dying, exposing them in the agonies of death
to the chilling damps bv night, and to the scorching beams
of the sun by day; and listen to the cries of the dying —

‘ Tell me not ot works of merit, I have beeu committing
nothing but sin. And now — where am I going? — What is
there beyond this wretched existence? Am I going into
some reptile or some animal body ; or shall I at once
plunge into some dreadful place of torment ? I see the

messengers of Yuma coming to seize me. Oh ! save me

save me ! O mother Gunga give me a place near to thee !
Oh ! Ram ! Oh ! Narayun ! O my Gooroo (his spiritual
guide) how dark and heavy the cloud which envelopes me —
is there no certainty, no ray of light from any of the shastras
to guide and comfort me in my departure ? Must I take
the irrecoverable plunge to be seen no more?’ And, when
they have seen and heard all this, let them look at the
<leath of Krishna, the Christian, consoled bv the addresses

India's Cries to

308

of liis Christian brethren, by the hymns which they sing, by
the words of the everlasting Gospel which they repeat ; let
them listen to the pleasant words which proceed from
dying lips : ‘ My Saviour has sent his messenger for me,
and I wish to go to him and then let them say whether th
Gospel be a boon worth giving to the heathen.”

The Rev W Yates, in bis Memoir of the late Rev. J.
Chamberlain, missionary in India, describing what m wit-
nessed while on lire Ganges, remarks— At ^ the Ghaut,
landing1 place, are great numbers of persons bathing
performing their morning ceremonies ; and among them a
poor woman laid on a low bed, raised only a few mches
't fi p ornund in dying circumstances, lett exposed to
the blazing6’ sun, totally unheeded by all around her. wit 1 a
jwingman, her son, setting behind her
ance destitute of all anxiety, to see her br“ ^r last
In the same Memoir an account is given of the death ot .
native Christian, and the conduct of h,s heathen Irtends
.. We were informed that the relations of Sehoo Roy, had
made a great shradda for him, and buried him the Hm-
T„„ manner; hut I informed them he had belmved m the
c • . ..nrl tint when I last saw him, he said, iney

may pemeoute and reproach us. but we will rather lose our
Uves than forsake our Lord Jesus.' In the leveumg^ ,cn our

S3 5 S

tlathci s m i > When they took him out to carry

not regard what he said. £ j . u t 0 purp0se.

him to Gunya, he scud to them; thither V

Pfe-S Wmon £
day7wen« to see him a few times

British Humanity.

301)

of his wife; and, when he died, she did not beat her fore-
head and cry aloud, as is the custom in this country upon
such occasions. Being asked why she did not, she
unswered, ‘ What use is that? I sit and think of what he
said to me!’ (p. 221.)

The Rev. S. Sutton, late of Moorshedabad, in a letter
to the Author upon the subject of this book, observes,
“ The following are a few well authenticated facts to esta-
blish what I have advanced. — The late respected Mr. Ward
of Serampore, recorded the following case in his diary in
1813. * On March 18tb, at nine o’clock in the morning,

a sick man by the name of Beekenaut was brought by his
relatives to the river side, aud was laid on the wret sand in
expectation of soon expiring. In this situation he remained,
exposed to the scorching rays of the sun, till about four
p. M., when he was immersed up to the breast in the river,
and in this position one of his relatives vociferated iu his
ears, ‘Hurree! Ram! Krishna! Ram!’ After some time,
finding that death was not so near at hand as they had anti-
cipated, he was again replaced on the wet bank. The next
morning the same ceremouy was commenced of immersing
and repeating the names of their deities, until five o’clock
P. M., when the man expired, being literally murdered by
his own relations.' In the second volume of the Friend
ol India, it is remarked that one very notorious trait in the
character of the natives of India is their want of humane
feelings towards the brute creation, their own countrymen
in distress, and even towards their sick relatives. ‘ That
this is really the case, needs uo proof. The cruel manner
in which they often treat the patient bullock, which they
use as a beast of burden — suffering their cows, notwith-
standing the veneration they pretend for this animal, often
to perish in the winter for want of food, furnish a sufficient
proof of their want of feeling for the brute creation. Their
inhumanity towards their own countrymen is sufficiently
evinced by their suffering one of them, in a state of want
and disease, cruelly to perish before their eyes, if he should
not happen to be one of their relatives or friends, or at least
ol their own division of cast; and, above all, by their seeing
a boat lull of their own countrymen, who perhaps a few
hours before had been bowing before the same log of wood
as themselves, sinking before their eyes without making the
least effort to save them ! But their unfeeling conduct
towards their sick and dying relatives is sometimes shocking

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in the extreme. Of this an instance occurred some years
ago in a village near Serampore. An aged father was
brought by his children to the river side to die. After
having been there for some time, contrary to their expecta-
tions, he recovered and went home again; but his unfeeling
children, instead of rejoicing that he was spared to them
a little longer, so tormented him by their jeers and scoffs,
because he did not die when carried to the river side for
that purpose, that, weary of his life, the old man at length
went out and put a period to his existence, by hanging him-
self on a tree near the public road!’

“ To the above statements, I will now add my own testi-
mony. I lived upon the banks of the Ganges for six years.
During the whole of that period scarcely a day passed
without some circumstance occurring which strikingly re-
minded me of the language of the Psalmist, ‘ The dark
places of the earth are full of the habitations of cruelty.’
I have seen some held up in the river by two persons, while
a third has incessantly kept pouring water down the throat
until life has become extinct. I have seen others laid upon
the wet bank with their feet in the water when in the act of
dying ; and I have observed others who have been suffered
to lie upon mats at a little distance from the river for several
days before they have expired ; but during this time no
means have been employed for their recovery. In short,
it is a very rare occurrence for any sick person to be
brought back to his home after he has once been carried
from it to die,”

“ One evening,” says the Widow of a Missionary, “as I
was walking with mv husband by the river side, we saw two
respectable natives carrying a woman in their arms. We
asked them what they were going to do with her? They
very coolly answered, ‘ We are going to put her into the
water that her soul may go to heaven, for she is our mo-
ther!’ I asked them if she was ill? They said, ‘ She is not
very ill ; but she is old, and has no teeth, and what is the
use of her living ?’ I felt a great deal on hearing this, and
said, ‘What! have you no compassion on your mother?
will you drown her because she is old ?’ The woman in-
stantly fixed her eyes on me, and said, ‘ What sort o( a
woman are you ?' I told her I was an English woman, and
wished to prevent her children from drowning her ; and, if
they did, I would acquaint the Governor with it, and, have
(hem both hanged. They said, ‘Never mind;’ and pro-

311

British Humanity.

needed towards the river. Mr. R. then ran down the bank,
and, taking hold of the woman, insisted upon their taking
her home. They did so : but they brought her again the
next evening, and Mr. F. Carey saw them throw’ her into
the water, w ithout performing the usual ceremony of giving
her water in the name of their gods.

“ A man who worked in the Paper-Mill at Serampore
was bitten by a snake. His companions immediately took
him to the river to throw him in, without knowing whether
it was a poisonous snake that had bitten him or uot. When
Mr. R. and Mr. F. Carey got to them, they found the poor
creature between two men; one had hold of his shoulders,
the other of his legs, and they were about to throw him into
the river. Mr. Carey said, he thought the man was not
dead, and made them put him down. Medicine was sent
for and a spoonful given to him. He had no soouer taken
it than he spoke and said, ‘ It is very strong. I will sooner
die than take any more!’ Mr. C. well understood the na-
ture of the bite, and said it would be necessary to repeat
the medicine every twenty minutes all night. Mr. R. asked
those around him, if any one would stay with the poor man
all night. They all answered, ‘ No ; 'ire cannot lose our
sleep. It would he much better for him to die than for us
to be deprired of a niyht’s sleep P My husband staid ail
night, and the poor man continued to get better. In the
morning he was so far recovered as to be able to walk home.
The next day he came to our house, and fell down at my
husband’s feet, and said, ‘ I am come to worship you, Sa-
hab, for saving my life ; and 1 will work for you as long as
I live !’ He proved a faithful creature; and was working
on the Mission Premises when I left Serampore (in 1820X
He attended preaching in Bengalee very regularly.

“The Mission House at Serampore has been, and still is,
a refuge to the Natives. There they are protected from
the Brahmuns at their swinging feasts— comforted when in

trouble — have medicine administered when they are sick ;

there they are relieved when in distress — there they are in-
structed how they can be saved without cutting themselves
with knives, or running spits through their tongues, and
other cruelties that their Gooroos require. Not only in the
Mission House have they found protection, but in the
house of our Native Christians. I have witnessed the
death ol two who died under the roof of a Native brother
at Serampore, w here they had taken shelter from the jackals

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and birds ol prey ; being cast out by their relatives when
ill, forsaken by their companions in idolatry, and left to
perish. One of them was an old woman covered with
wounds. She had but little clothing on her, so that the
birds had eaten nearly all the flesh off her back as she
crawled along : but she soon died. Mr. R. had a coflin
made, and with his own hands put her in, for he could get
no one to assist him. Our dear Native brother and sister
had fed and taken care of her while alive ; but they were
too much afraid of the disease to touch her when she was
dead. The other was a young woman who worked in the
Paper-Mill. She was left a widow when only ten years of
age, and at this early period became utterly depraved. Her
body was so maimed as almost to lose the appearance of a
human being; but in this miserable condition she was
spared eight months. She died praising God for his good-
ness to her, in sparing her so long to enjoy the privilege of
worshipping the true God.”*

The following extract of a letter from the same lady, dated
Salisbury, May, 1828, is painfully interesting : — “ While 1
am writing, I am feeling all the horrors I formerly felt re-
specting the sick in India. I once witnessed one of the
scenes in all its aggravations. The sick person was a
young woman who was not willing to go to the river. As
they approached the Ghaut her screams were intolerable ;
crying, ‘ Ante morey jay na !’ (1 am not dying !) Rut the
men who had taken her were firm to their purpose, and
would not listen to any thing that was said to them. They
laughed at my entreaties ; turned a deaf ear to my threats ;
and rushed forward into the water with their victim. Whe-
ther they were relations or not I could not ascertain. The
poor creature had often said, ‘ I am not dying! ’ but now
she found herself in dying circumstances; a few cups of
water poured down her throat in the name ot their gods
soon stopped her breath. I inquired whether it was a
common case to take them to the river against their will.
They said, ‘Yes; or else a great many would disgrace
their families by dying in their houses.’ Many are carried
thither at their own request ; but in this case the conduct
of the relatives was extremely cruel. Sometimes they leave
them to perish by the river. 1 found a poor old man one
morning by the river side, who had been left there all

Youth’s Mag. 1823, pp. 292—304.

British Humanity. 313

night. Those who had taken him had rubbed his body
with mud, and had left him quite naked, exposed to the
ants ; so that he was completely covered with insects !
When I saw him move his head, I went to him ; but. Oh !
the horror that thrilled through me, to see a fellow-creature
in his dying moments thus cruelly tormented with insects
that were running over him in groups from head to foot. I
ran for assistance, but the Natives refused to do any thing for
him, unless I would allow them to put him a little nearer
the water ; saying, he was too far off for the tide to reach
him. I said, * Perhaps he may get better if he be cleaned
and taken care of.’ They shook their heads, and said, ‘ He
was put there to die, and die he must.’ My husband soon
came with some wine for him ; we put a little of it into his
mouth, which he swallowed, and said it was very good. I
then thought he would revive. But he had lain all night
on the damp ground, and it was now eleven o’clock and the
sun shining on him very hot, so that it had dried the mud
that was on bis body, which fatigued him very much.
When we endeavoured to move him, he said he was very
faint, and wished to remain where he was for a few
minutes. Alas ! it was but a few minutes indeed ! for he
soon expired. I could mention many more facts of horror,
but I forbear.”

The existence of this custom, and the inhumanities con-
nected with it, were very fully discussed in the public
papers in Calcutta before the author left India in Nov.
1825 ; a few extracts may be interesting. In the Bengal
Hurkaru it is observed, “During the prevalence of Cholera,
one of the symptoms of which is a sudden prostration of
strength, leaving the pulse scarcely perceptible and the
patient in an apparently lifeless state, it must frequently
happen that individuals are carried down to the river in this
state and murdered under the pretext that they are already
in a dying state ; when, if they had been properly treated,
they might have been restored to health. We have heard
that these unhappy victims of a demoralizing superstition
are sometimes carried down expressing reluctance by every
means in their power.” (Aug. 27, 1825.)

1 he following letter, extracted from the Columbian Press
Gazette, is given entire:— “I was informed a few days ago
that numbers of sick Natives were daily brought to the
Kidderpore Ghaut, to perform the last ceremony of dipping
them in the stream, and forcing the mud and water of the

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India's Cries to

Ganges into their mouths. Curiosity led me to see this,
as well as to try if I could be of service in persuading any
to desist from this horrid act. On my arrival at the spot
to which I was directed, I saw three individuals, two old
men and a boy of about thirteen or fourteen years of age.
The two old people were in a hopeless state, the boy how-
ever looked very well ; but as he was lying on the marshy
(/round on a bare mat, not five yards from the water, and
his body uncovered, his case seemed dangerous. 1 went
up to him, felt his pulse, and perceived it beat well. I re-
monstrated with those around him for having brought the
boy to such a place, and then leaving him in that condition.
I inquired if a doctor bad attended him. I was informed
that the doctor attached to the Tannah was sent for, who
gave him some English medicine, and promised to be back
again very soon. Shortly after this the inhuman man (a
Brahmun) appeared, but would give no medicine ; saying,
‘ I have (fiven ONCE ,for which 1 have not. been paid ; AN L>
I WILL NOT administer any more until paid for ! ’ I
was struck with amazement at the words of this wretch, but
all persuasions and promises were ot no avail. Humanity
led me to suggest that, if the boy were taken to his house
and kept warm, I would pay any charge the doctor might
make. This was not acceded to : and as it seemed useless
to do any thing further so long as the boy remained in that
damp place, exposed to the weather, 1 thought proper to
go away. The doctor was still there ; but whether he gave
him any medicine after I left the place I cannot say. On
inquiry the following morning I was informed the boy died
about midnight. Can you inform me if the doctors attached
to the Tannahs are paid by Government l This information
from you, or anv of the readers of your valuable Gazette,
will much oblige C.

Tolly’s , Nullah, Sep. 22, 1825."

“'We are unable to satisfy our Correspondent on this

point.” — Ed.

Would not this affair in Britain be justly looked upon as
murder ? “ Ought not inquisition to be made for blood ”

thus shed in British India i Does not the humanity, even
of the humane, in India, want elevating, which could leave
a child thus to perish without using compulsory measures to
have him taken care of !*

* See Bap. Mag. Sep., 1020.

British Humanity.

315

A Correspondent, formerly resident in Bengal, writes
in Oct. 18:27 : — “ There are other customs practised in
India as awful and abominable as that of immolating the
innocent widow ; among which may be reckoned that of
exposing the sick by the sides of their rivers. It there be
any period in human life in which inan stands in particular
need of the manifestations of friendship, it is in the hour of
sickness and death. He looks to his friends to support his
drooping head, to adjust his pillow, to administer the cor-
dial, and to wipe away the dew of death ; but, alas ! these
consolations fall not to the lot of the poor Hindoo. When
he is overtaken by sickness, those around him, for a time,
watch his bed ; but, us soon as he is supposed to be in dan-
gerous circumstances, he is hurried away to the banks of
some holy river, and the ceremonies which then take place
have a great tendency to extinguish life.”

“We had not proceeded far,” says the Widow of a Mis-
sionary who died at Digah, writing on the Ganges, Dec.
182G, “ when we saw on a sand-bed a poor man and woman
sitting by the water. The woman was busied in laving her
dying son with mud and water, who was old and strong
enough to be heard to say, ‘ I will not die ! I will not die !’
To which she w'as heard to say frequently, 4 To die by
Gunga is blessed, mv son!’ she at length stilled him;
when the father assisted in pushing him into the river.”

“ In my way down from the Upper Provinces,” says a
correspondent in the Columbian Press Gazette, “ mv bud-
gerow stopped at a Ghaut on the Hooghly river, in the
vicinity of Moorshedabad. The crowd which was collected
on the spot excited my curiosity to know what occasioned
it. I accordingly went to the place and witnessed one of the
most inhuman scenes that can be imagined. A poor help-
less creature was stretched on a cot, the lower part of his
body being immersed in water. In this posture he was
imploring his murderers in the most pitiful manner to let
him go, declaring that he teas yet far from death ! To hear
his supplications, and observe the distressed and forlorn ex-
pression ot his countenance, were enough to strike any
heart with horror and pity. But these cruel wretches that
were about him, unmindful of his entreaties, kept crying,

‘ Hurree bol ! hurree bol !’ and continued filling his mouth
with water, till at length the poor creature became ex-
hausted; his voice, which was at first loud, gradually sunk,
and he fell an unwilling victim to superstition’' (Aug., 1825.)

:jig

India's Cries to

A Bengalee Newspaper, the Kowmoody, Aug., 1825,
contains the following testimony to the existence of these
atrocities : — “ With a view to check the progress of the
Cholera Morbus, the Government have, with their usual
benevolence towards the natives, been pleased to appoint a
native doctor to every Tannah, to afford medical assistance
to the poor patients in the neighbourhood. We are happy
to learn that a young man having been attacked with the
Cholera, and his relations despairing of his life, took him to
the river side, when suddenly his breath stopped and he
appeared to be dead ; his relations prepared a funeral pile,
but to their great surprise they perceived him move, and
approaching him, though with a degree of fear,* had recourse
to some medicines, which restored him to life, and he re-
turned home to the great joy of his whole family.”

Another Bengalee Paper, named Somachar Durpun,
Sep. 3, published at Serampore, states, “ A respectable
man of Sulkea, having been attacked with the Cholera, was
taken to the river side ; and on his becoming senseless,
though not cold, every one thought he was dead ; and,
having prepared a pile, put him upon it and set it on fire.
The poor creature, by imbibing a certain degree of heat,
came to himself, and rose up. One of his relations, who
was dose by, beat him on the head with a bamboo , and
killed him on the burning pile. This circumstance is not
groundless ; we have obtained the account from a European
gentleman who was an eye witness of it. The perpetrator
of this murder (says the Hindoo Translator), though it was
prejudice that prompted him to act as he did, no doubt con-
ceived with respect to the supposed dead man, what wo
have already stated. This instance corroborates our state-
ment. Such absurd notions of evil spirits or supernatural
beings are not handed to us by our ancestors, nor can we
find any trace of them in our shastras, and hence we are at
a loss to conceive how such groundless ideas could ever
take root in the minds of modern Hindoos.”

The appalling scenes presented to the humane, even in

* “ If a Hindoo, after having been taken to the river, and supposed
to be dead, moves himself or attempts to get up (as is frequently the
case), his relations believe that some evil spirit possesses the body ; and
instantly beat it down with a hatchet, spade, or some iron weapon
which they find close by ; thus killing the poor creature who might
otherwise have survived. Such is the cruel reign of supersution among
this simple race of people-'’ (Note- by the Tka ksj.atok.)

British Humanity.

317

Calcutta, are such as show the character of the Hindoo and
Mussulman, and the necessity that the mild dictates of
Christianity should be propagated among the people. “ It
redounds little to the credit of the Magistates,” says the
Hurkaru, “ or to their subordinates, that the Ghauts pre-
sent spectacles both horrid and disgusting to every feeling
mind. It not unfrequeutly happens that twenty dead bodies
(and as many liviny ones ) are brought to one Ghaut to be
burnt. This Ghaut will admit of four or five only being
consumed at one time. The rest are of necessity suffered
to putrefy until an opportunity is afforded their relations to
burn them ; while the groans of the dying who are lying
close by, and who inhale the smoke and smell, are calcu-
lated at once to excite both pity and horror. Sometimes
also the relations are so poor that they cannot procure
money sufficient to burn the body, in which case they leave
it at the Ghaut, and go and beg for the necessary pittance
to purchase the wood, and two days probably elapse before
any charitable individuals are found to aid them ! But
why confine these remarks to Ghauts only? Turn towards
the city ; there we shall behold circumstances which excite
our pity and our indignation. Several bodies of poor men
are seen lying in the streets. Only last week a poor man,
who was struck by the sun, fell down on the Circular Road
and expired. His body was suffered to lie a whole day,
while the effigies of llussan and Hussein were exhibited
by the Mussulmans ; and the body must have been trampled
on by the crowd which generally assemble on such occa-
sions.’’ (Sep. 1, 1825.)

Since our last (says the India Gazette), we have had
very heavy rains, and the sickness among the natives has,
we are led to understand, somewhat abated. Dead bodies
in rather considerable numbers may still be seen afloat, and
even in Tolly’s Nullah we have seen several. Indeed one
remained two days near Allipore Bridge, and would, we
suppose, have remained there to this hour, had it not been
carried away by a rising of the water, owing to the heavy
rams. It is quite horrible, close to a city like Calcutta, to
see human carcases floating about or lying at length on the
bank, a prey to dogs or carrion birds. The sight is de-
grading and brutalizing. It is no less so to see the Dooms
carrying the dead in a state the next to nudity , slum,
upon bamboos , and thus casting then into the river;
making, we may say, a nuisance of the stream ! It would

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be a most desirable tiling if such a scandalous mode of dis-
posing of the dead could be obviated ; for scandalous such
spectacles certainly are to the eyes of Christians, in a city
subject to Christian Laws and Government. The expense
could not be very great of providing a stock of Mango
coflins in different quarters of the town, to be available for
the purpose of the Dooms, who ought also to be made to
attach weights to the dead bodies they cast into the river.
This would not prevent their being carried to the ocean,
though it would keep them from floating on the surface of
the water: perhaps, if the matter were properly represented to
Government, such a suggestion would meet consideration.”*
“ We regret to state (says the Editor of the India
Gazette), that the sickness and mortality have not abated.
Among the natives the Cholera is not only prevalent but
very destructive. The Mahometans also have suffered very
severely. We have heard that no fewer than 158 Mussulmans,
and from seventy to eighty Hindoos, died in Calcutta on Fri-
day. This mortality may partly be attributed to the fatigue and
dissipation of the Mohurrum festival. By dissipation we mean
nocturnal watching, and wandering about in the heat of the
day. We would not willingly say any thing harsh about
the solemn observance of any people ; but convinced as we
are that the Mohurrum is prejudicial to health and mo-
rals, and of no importance in a religious point of rieic, we
consider it a nuisance which we should like to see abolished.
When we use the word nuisance, we trlist we shall not be
accused of intolerance, when the clamour and dissipation
of the ceremony, and the unhealthy consequences are con-
sidered, and the inconvenience every way as it respects the
families in which they serve. Perhaps our reference to

* “ One of the first specimens of the manners of the country (says
the late Bishop Ileber) which have fallen under our notice has been a
human corpse, slowly floating past, according to the well known custom
of the Hindoos” (Jour. vol. i. p. 2). “ The practice of throwing dead

bodies into the river is, in many places, a dreadful nuisance ; as in
case a body should float to the side of the river, and remain there, it
will continue to infect the whole neighbourhood, till the vultures, dogs,
jackals, and other animals have devoured it. The throwing of dead
bodies and other filth into the river makes the Ganges, in the neighbour-
hood of large towns, resemble a common sewer. Still the Natives drink
it with the greatest appetite, bathe in it every day, to cleanse both their
bodies and their souls, and carry it to an immense distance, as the
greatest imaginable treasure !” Ward’s View of the Hindoos, vol. iii.
p. 27C. Auth.

British Humanity.

311)

what we deem morbific agents may be considered as
grounded more on theory than fact. Let it be so. We
deem it not less our duty to call attention to the subject
again and again. We hesitate not to deliver it as our
opinion that great unhealthiness may be expected from the
accumulation of animal putrefactive vapour in and about
Calcutta. Dead bodies, in a stale of putrefaction, are
continually jloatiny on the surface of the Hooyhly, or
stranded on the banks. The Mahometans bury their dead
only two feet under the surface of the earth, and we under-
stand, from this superficial mode of sepulture, the large Mus-
sulman burying-ground in the Circular Road is covered
with dead bodies, dragged out of their graves by jackals
and dogs. Greater attention is necessary to the drains in
and about Calcutta, which present an extensive surface for
the evolution of putrescent matter. It is almost incon-
ceivable how horribly filthy the densely populous parts of
Calcutta are ; the narrowness of the lanes, and the darkness
of the alleys, of themselves constitute causes of filth, not
only in the localities but in the inhabitants. The inha-
bitants of wide streets will, a priori, we imagine, be always
cleaner, better dressed, more anxious about their appear-
ance, every way more comfortable, and even moral, than
those of lanes or gullies. In this idea we are in a measure
supported by a saying of the philosophic and pious Paley,

‘ Want of cleanliness is want of morals.’ We have reason
to think our climate might be improved ; and there are, we
believe, several opulent natives who would support the
plan, provided Government patronized it.” (Aug. 25,
1825.)

From these various facts and observations, some idea
may be formed of the dreadful nature of the practice of ex-
posing the sick in British India, and the brutalizing and
demoralizing influence of it upon the population. Does not
wuV°*Ce of humanity demand attention to these attrocities?
\V here are the tender sympathies of nature ? Let Britain
c isplaj her true character in India — let her abolish human
sacrifices, and raise the tone of humane and moral feeling
in society. b

India's Cries to

320

CHAP. II.

Extent of the prevalence of this inhuman practice.

On this subject it is impossible to speak with precision.
The author hesitates to give an opinion ; but it is presumed
there can be no impropriety in presenting the statements ol
those who, from their residence in the vicinity of the Canges,
may be supposed best qualified to form some idea ot the
prevalence of this unnatural and destructive custom. 1 tie
immersion,” says Dr. Buchanan, of half the body “ of a per-
son, supposed to be dying, in the water of the Ganges
must often occasion premature death. It is optional , not
commanded. Though very common on the banks ot the
Ganges, it is reprobated in many places at a distance from
it ” The author never saw this practised during Ins resi-
dence in Orissa. It is hoped that attention will be awakened
to this painful subject, aud more correct information respect-

in^< Every Hindoo,” says the Rev. W. Ward, m his
Farewell Letters, “ in the hour of death, is hurried to the
side of the Ganges, or some other sacred river, it near
enough, where he is laid, in the agonies of deafh, exposed
to the burning sun by day and to the dews and cold of th
dot Tile water of the river is poured plentifully down
him if he can swallow it; and his breast, forehead, and
arms are besmeared with the mud of the river ; for the
very mud of the Ganges is supposed to have some Pun(.\-
ineuroperties. Just before the soul quits the body, he is
laid on the earth, and then immersed up to the middle in
the stream ; while his relations stand around him tormenting
him in his last moments with superstitious rites, and increas-
ing. a hundred fold, the pains of dying. Very often , where

ar .?r5£Er t ‘»f ^

liritish Humanity.

321

says,—’ I believe this estimate is far below the truth.” Of

the various kinds of Hindoo cruelties, it is remarked,

“ There are a number of actions performed by Hindoos
supposed to be meritorious in their nature, but which, in the
opinion ot a Christian, deserve punishment even in this life.
The Hindoo widow burning with the dead body of her hus-
band is promised a residence in heaven during the reign of
fourteen Iudras; yet no Christian doubts whether these are
real murders or not. The death of vast multitudes of Hin-
doos is procured , or hastened , annually , by im mersiny a
part of the body, in a state of dangerous weakness, in the
Ganges, and by pouring large quantities of the water into
the mouth of the dying person : yet the Hindoos think it a
work of great merit. Many persons voluntarily renounce
life in the Ganges, under the hope of obtaining' immediate
entrance into heaven; and yet a jury of Englishmen would
pronounce it self-murder. Infatuated mothers devote their
children to this sacred river, not doubting but they are
sending them to heaven ; yet we feel certain that every
such infant is murdered.”* Ought not Britain to exert her
influence and abolish all these murderous practices? Is not
this one great object of Providence in her supremacy over
the millions ot India? What a blessing would Christianity
be to Hmdostan ! J

A late resident in India observes, “ With regard to the
extent ot the practice, every coujecture must be very un-
certain. There are no registers of births and burials to
which we can have recourse, and consequently we have no
data upon which we can form any accurate calculation,
the river Ganges rises in the mountains of Himmaleh.
"onj this P*ace it flows in the direction of Hurdwar. From
Hurd war, where it gushes through an opening in the moun-
tains and enters Hindostan, it flows 1200 miles with a
smooth navigable stream to the Bay of Bengal In its
course through these plains it receives eleven rivers, some
rV, w , a.re larger, and none smaller than the Thames
trough the whole of the course of the Ganges, and
through many of its tributary streams, the custom of ex-
posiug the sick prevails. Nor is it confined to those who
near its banks : some are brought from a o-reat t]js_
tnnee that they may die near Gunga. If we consider the
denseness of the population, and the number of villages,

* Ward’s View of the Hindoos, vol. ii. pp. 127, i38, 173.-

322

India’s Cries to

towns, — and cities, near which this river flows, — it is easy to
be conceived that the loss of human life, occasioned by this
custom, is of awful extent. Nor indeed have I heard of
any Hindoos remonstrating against it, except Bruja Mohun,
who wrote an excellent Tract on the present state of Poly-
theism in India. When this respectable and enlightened
man was seized with the Cholera Morbus his relatives
wished to hurry him away to the river, but he refused and
n sisted on being left in his house.”

The late Bishop Heber, wheu at Benares, stated, — “Fuel
is extremely dear, and to this circumstance is imputed the
number of bodies thrown into the river without burning.
Suttees are less numerous in Benares than in many parts of
India, but self-immolation by drowning is very common.
Every year many scores of pilgrims from all parts of India
come hither expressly to end their days and secure their
salvation. They purchase two large kedgeree pots, between
which they tie themselves ; and, when empty, these support
their weight in the water. Thus equipped they paddle into
the stream, then fill the pots with the water which surrounds
them, and thus sink into eternity! Government have some-
times attempted to prevent this practice, but with no other
effect than driving the voluntary victims a little further down
the riser; nor indeed, when a man has come several hun-
dred miles to die, is it likely that a police officer can prevent
him. Instruction seems the only way in which these poor
people can be improved, and that I trust they will by de-
grees obtain from us.”f (Sept. 1824.) The success of
the British magistrate at Allahabad, in suppressing this
practice, shows that this and similar cruel customs in India
might easily be abolished by the paternal power of Britain.

The late Rev. D. Brown bears his testimony to the ap-
palling extent of this unnatural custom : — “ The Brahmuns
can, as may serve their interest, devote any sick branch of a
family to death : and incredible numbers are destroyed by
this superstition.”* “ It is my deliberate opinion,” says
the Rev. S. Sutton, late of Moorshedabad, “ that, yearly,
thousands of persons would recover from their diseases, if
this absurd custom were abolished.”

“The exposure of the sick and dying by the sides of the
Ganges, and other sacred rivers, has been practised from

* Miss. Maj. vol. i. p. 117.

't Journ., vol. i. p. 295.

British Humanity. 323

time immemorial, and is extended to all the Hindoos re-
siding near the rivers. At the hour of death, these poor
creatures are brought from home, and exposed to the
scorching heat of a vertical sun, even in the very agonies of
death ; or to the heavy dews and cold of the night. The
body of the sufferer is besmeared w ith the mud of the river,
and a large quantity of water is poured down him if he can
be made to swallow it. Hereby the most horrible cruelties
are practised on the person of the dying, in the hour when
suffering humanity , in every civilized country , receives the
most soothing and unwearied attentions; and hundreds are
hurried into a premature grave."*

“ I was much interested,” says a correspondent in the
Columbian Press Gazette, “ with the perusal of your re-
marks on the pructice of suffocating invalid Hindoos with
Gunga-jol, or water of the Ganges. I have looked upon
this horrid custom for years in the light in which you repre-
sent it, and in many instances I consider it absolute murder.
It is far more prevalent than the burning of widows.
Among the higher class of Hindoos, hardly any one is
allowed to depart this life in peace at home, but is'taken to
the banks of the river, and there offered up a sacrifice to
brahmmical superstition. This indeed is such a crying and
prevalent evil, among Hindoos, that it certainly deserves
the serious consideratiou of those in authority.”— August
1825.

Another correspondent writes, — “ The perusal of a
1 aper called ‘ Brahmmical Cruelties ,’ and vour observa-
tions upon it, induce me again to say something in defence
ot the cause of humanity which you have advocated. ]
entirely concur with you in opinion that the ‘ John Bull ’
when speaking upon this subject, must have confined his
view to the Bankshall and Chundpaul Ghauts, as the scenes
of the barbarous acts ; and am surprised he should he so
ignorant of what is passing a fittle beyond Calcutta aud its
immediate environs. I can confidently assert that such
murderous acts as the one I described in your last number
are of almost dady occurrence in the Province of Benqal.

jTnZfjT- rf.aders, are acquainted with a village
called Chakdah : it is situated on the banks of the Hoo«hlv

near Sooksaugur, a little above Bandel. When any of

■”**>« »bo are carried to the river to
ve 'be Gunga Labh survive the dreadful treatment

* Remarks on the Immolations in IndiiT(Parbury), p. 6

Y 2

324

India's Cries to

of their murderers, by the physical strength of their cousti-
tion, or other causes, they are generally expelled from their
caste, torn from their relations, and sent to inhabit this vil-
lage. After they are once taken out of the house to undergo
this inhuman rite they are reckoned unholy and unfit for
association. There they intermarry, and I suppose live as
comfortably as any of the low caste Hindoos. I do not
think that this village is inhabited by any but these people
and their children. I deny not that, like other occurrences
of life, the descriptions of this horrid custom are some-
times exaggerated ; but this is no argument against the real
fact; the most certain things are liable to exaggeration.
Those who wish to have a correct idea of brahminical cru-
elties, in this respect, may pay a visit to Chakdah, and there
learn, from the inhabitants themselves, the extent of tortures
that each of them has suffered.”

The following letter from a gentleman, in a Calcutta
Paper, affords a specimen of the want of humanity and
attention to the sick, so prevalent among the Hindoos: —

«< I am a Mofussilite, and, in the absence of better society, I love to
make companionship with a few faithful dogs, which have served me well
ever since they had the happiness of having me for a master. The even-
ing before last, having mounted my horse and whistled them about me,
I started with the intention of running a fox if I could find one. I had
scarcely proceeded a hundred yards from my house, svhen my horse
started at something rolled up in a mat, lying under a tree by the side of
the road. As there were numbers of people passing, who took no notice
of it, I thought it could be nothing of consequence enough to require
me to dismount, so I passed on ; and, after having had my ride, and
killed a jackal, l returned home. About ten o’clock next morning, my
bearer informed me that a traveller, oppressed with age, overcome by hun-
ger and wearied with his journey, was lying under a tree a short distance
off,’ and was just about to die : “ and,” added he in a tone of the most
perfect unconcern, ‘ he has been lying there for several days, without any
thing to eat or drink, so he cannot live more than a day !’ Having put on
my clothes as hastily as I could, I repaired to the spot, and to my asto-
nishment found that what I had taken for a bundle of wood or grass was
nothing less than a man. At first sight it appeared to me that he was
totally stiff and dead ; but, on turning him round, I found that life was
not extinct, and that possibly something might yet be done to recal the
parting spirit. I accordingly had him borne to my house, and with con-
siderable difficulty I forced some medicine down his throat ; by de-
grees lie recovered so far as to make known to me that, having gone on
a pilgrimage to the temple of Juggernaut, he was returning to his home
at Moorshedabad, when he was seized with an illness which day by day
increased : that, his money being all spent, he had been eleven days
without tasting food ; and that, not being able to advance farther than
the place in which I found him, he had been left there by bis friend.

British Humanity.

3*J5

(Mark the word, Mr. Editor). As to not having eaten any thin"- for
eleven days, his emaciated state bore full testimony to the truth of his
story ; for I never could have believed it possible, without actually seeing
it, that the human frame could be wasted to such a degree, and still have
life in it.

“ What a strange idea these people must have of religion, and what it
requires ! In this case, two persons set out together from Moorshedabad
to Juggernaut. The one (my patient) is seventy years of age, the other
a young man in full health. On their way back the old man fell sick;
and, although his friend has been making this pilgrimage for the sake of
his salvation, and trying to make his peace with his gods, yet he hesitates
not to leave his sick companion to die as he may, and become food for
dogs; and, when he returns to Moorshedabad, he, no doubt, thinks that
he has washed away all the sins of his former life, by the merit of a pil-
grimage to a shrine polluted with human blood 1 It is a comfort indeed
to think that we profess a faith which points out a very different conduct
on such an occasion. It is ours to act the part of the good Samaritan
and pour oil and wine into the wounds of the fallen and distressed, whe-
ther Christian, Jew, Pagan, or Mussulman ; and L trust there are but few
ot my readers who would have passed by on the other side of the road
without heeding the miserable skeleton who now lies at my door. The
Hindoos have a definition of the word ‘neighbour,’ but it is widely dif
ferent from that given by the Author of our faith. They hare no such
precept as ‘ do unto others as you would be done by.’ "The fate of the
poor wretch I hope to serve is the fate of thousands. Immense num-
bers of those who leave their houses in these pilgrimages, leave them
never to return. Hundreds die by the way, and some are crushed to
death by the ponderous car of Juggernaut. A description of the nro-
cession by one of our best living Poets, may give an idea of the horror
with winch any spectator, but one of themselves, would view it. It is as

“ A thousand pilgrims strain,

Arm shoulder, breast, and thigh, with might and main,
lo draw- that sacred wain,

And scarce can draw along the enormous load.

1 rone fall the frantic votaries in its road,

And, calling on their god,

Their self-devoted bodies there they lay,

To pave his chariot way :

On Juggernaut they call,

The pond rous car rolls on, and crushes all;

irough blood and bones it ploughs its dreadful path •
jroans rise unheeded ; the dying cry,

Throng,'1' and ag°ny are ‘r0dden Under foot by y°n mad
Who follow close, and thrust the deadly wheels along.”

‘‘This is the religion of those who have been so often called the

India’s Cries to

326

a new-born child to the jaws of a voracious shark, or a greedy alligator —
and which thrusts an iron hook into the back of its poor deluded vota-
ries, and swings them in the air, with a savage satisfaction to the spec-
tators ! It is melancholy to think that one hundred millions bend the
knee to innumerable gods, whose chief delight they conceive to consist
in witnessing the agonies of a human being, expiring under tortures with
a view to conciliate their favour! Give them education sufficient to see
the errors of their religion and the presumption of their priests, and then
some bold spirits must break through those fetters which have bound
them for centuries. W.

Mofussil, July 5th, 1825.”

The author’s colleagues in Orissa unite their testimony
relative to the existence of these acts of dreadful sacrifice
to Juggernaut. The Rev. C. Lacey, under date July 9th,
1826, writes, — “ This afternoon I had an awful subject for
the foundation of my discourse, — the body of a poor man
crushed to pieces by the car of Juggernaut. The wheels
had passed just over his loins, and had nearly severed his
upper from his lower parts ; his bowels had gushed out, and
presented a sight too shocking to look upon. It was one of
the most horrid spectacles I ever beheld ; and, while stand-
ing by it, I became quite ill with sickness, and every limb
shivered with horror. The poor wretch threw himself from
the front of the car, and so became a voluntary sacrifice.
He seemed a respectable man, apparently a Hindostanee
Brahmun. I felt very much indisposed this evening, but
could not lose this opportunity of witnessing against the
system which produced such effects. I felt my own mind
in a serious frame, took my stand near the body, and spoke
with some feeling of the nature of the Hindoo religion,
and compared it with that of Christ; and, perhaps, I never
had a more serious congregation. Some hardened wretches,
pointing to the mangled body, said, ‘ See, Sir, the glory of
Juggernaut!’ I concluded with recommending them to
look to Jesus Christ for mercy and salvation, which Jug-
gernaut could never give.” The Rev. A. Sutton adds,
“The people who assembled, while we stopped to look at
him, exclaimed with approbation, ‘ burra bocte !’ viz. great
devotedness. Methinks that one scene like this would be
sufficient to awaken the whole Christian world, could they
but witness it ; but is it less real because they cannot ? Ob
how long shall the blood, and skulls, and murders at Pooree,
exclaim, with a voice that should almost harrow up our soul,
and make our flesh crawl upon our bones, against the heart-
lessness and indifference which England manifests.”

British Humanity.

327

The Periodical Accounts of the Baptist Mission contain
affecting statements of Hindoo cruelty. A passage or two
only is given. “ Do not send men of compassion here, for
you will soon break their hearts. — Do send men full of com-
passion here, where many perish with cold, many for lack of
bread, and millions for lack of knowledge. In England the
poor receive the benefit of the Gospel, in being fed and
clothed by those who know not by what they are moved.
When the Gospel is generally acknowledged in a land,
it puts some to fear and others to shame ; so that, to relieve
their own smart, they provide for the poor. But here (O
miserable sight !) I have found the path-wav stopped up by
sick and wounded people, perishing with hunger, and that in
a populous neighbourhood, where numbers pass by; some
singing, others talking, but none showing mercy; as though
they were dying weeds and not dying men.”*

The late highly respected Bishop Heber, in the cor-
respondence which closes the Narrative of his Journey
through the Upper Provinces of India, declares, — “ It is
necessary to see idolatry to be fully sensible of its mis-
chievous effects on the human mind. But of all idolatries
of which I have ever read or heard the religion of the
Hindoos really appears to me the worst, in the degrad-
ing notions which it gives of the Deity; — in the endless
round of its burdensome ceremonies, which occupy the time
and distract the thoughts, without either instructing or
interesting its votaries; — in the filthy acts of uncleauness
and cruelty, not only permitted, but enjoined and insepara-
bly interwoven with these ceremonies; — in the system of
castes, a system which tends, more than any thing else the
devil has yet invented, to destroy the feelings of general
benevolence and to make nine tenths of mankind the hopeless
slaves of the remainder ; — and in the total absence of any
popular system of morals, or any single lesson which the
people at large ever hear, to five virtuously and do good to
each other. I do not say that there are not some scattered
lessons of this kind to be found in their ancient books ; but
these books are neither accessible to the people at large,
nor are these last permitted to read them ; and, in general,
all the sins that a soodra is taught to fear are killing a cow,
oflending a Brahmun, or neglecting one of the many fri-
volous rites bv which their deities are supposed to be con-

* Vol. i. pp. 281, 281 .

328

India's Cries to

ciliated. Accordingly, though the general sobriety of the
Hindoos affords a very great facility for the maintenance of
public order and decorum, T really never have met with a
race of men whose standard of morality is so low ; who feel
so little shame on being detected in a falsehood, or so little
interest in the suffering of a neighbour not being of their own
caste or family ; whose ordinary and familiar conversation is
so licentious ; or, in the wilder and more lawless districts,
who shed blood with so little repugnance.”*

Hindoo cruelty to the sick is thus forcibly described by
the same author : — “ Their own religion is indeed a horrible
one : far more so than I had conceived. It gives them no
moral precepts ; it encourages them in vice by the style of
its ceremonies, and the character given of its deities; and,
by the institution of caste, it hardens their heart against
each other to a degree which is often most revolting. A
traveller falls down sick in the streets of a village (I am
mentioning a fact which happened ten days ago !+) ; nobody
knows of what caste he is, therefore nobody goes near him
lest they should become polluted : — he wastes to death before
the eyes of a whole community, unless the jackals take
courage from his helpless state to finish him a little sooner;
and, perhaps, as happened in the case to which I allude, the
children are allowed to pelt him with stones and mud.
The man of whom I am speaking was found in this state,
and taken care of by a passing European ; but, if he had
died, his skeleton would probably have lain on the road side
till the vultures carried it away, or the magistrates ordered
it to be thrown into the river ! A friend ot mine, some
months ago, found a miserable wretch, a groom out of em-
ploy, who had crept, sick of a dysentery, into his court yard.
He had there remained, in a corner on the pavement, two
days and nights. Perhaps twenty servants bad been eating
their meals within six yards of him, yet none had relieved
him — none had so much as carried him into the shelter of
one of the out-houses, nor had any taken the trouble to tell
their master. When reproved for this, their answer was,
‘ He was not our kinsman.’ ‘ Whose business was it?’
* How did we know that the Sahab would like to be
troubled V I do not say these are every day instances : I
hope and believe not. Nor would I be understood as de-

* Vol. ii. p. 384, 385.

The letter is dated Tittygur (near Calcutta), Jan. 10th, 1824.

13/ itish 11 Uma/ut i/.

329

living that alms to religious mendicants are given to a great
amount in Bengal ; or that several of the wealthy inhabi-
tants, in what they consider good works, such as construct-
ing public tanks, making roads to places of pilgrimage,
building pagodas and ghauts, are liberal. I only mention
these instances, because none of those that heard them
seemed to think them unusual or extraordinary. In a
Christian country I think they could not have happened ;
and they naturally arise from the genius of the national
religion, which, by the distinction it establishes, makes men
worse than indifferent to each other.*

Diego de Lonta, an early Portuguese writer, during his
residence at Goa, speaks of hospitals for animals in India,
but asserts the inhumanity of the Hindoos. — “ One means
of making atonement for their sins is bv torming hospitals
for birds. We have seen a remarkable one in the fortress
ot Cambayettc, in which were very comfortable places pro-
vided for the birds which sheltered there, and persons were
employed to take care of such as were sick. The revenues
are derived from public alms. One hospital has persons in
pay whose duty it is to walk the streets and fields to search
lor sick or infirm birds, and bring them to the hospital.

I hev have also places for sick and aged beasts, where thev
are lodged and attended: people are kept to go in search of
old bullaloes, horses, or mules, wounded or infirm which
are conveyed to the hospital and cured. If they see a
ame man on the ground they will not lend a hand to lift
mm up, but let him be trampled upon by men and beasts
because they say he is reduced to this state by his sins They
buy birds merely to let them loose : but would not contribute

father ”+SG * fr°m pris0n’ even if !t were their own

Lord Teignmouth, in sketching the Hindoo character
confirms these statements. “ If I were to describe tire’
Hindoo character generally, allowing for individual excep-
mns. I should define it a compound of insincerity, servility
and dishonesty. Their master-passion is self-interest, which
they pursue through all the mazes of cunning and duplicity
lheir disregard for veracity is most striking; and the de-
tection ot falsehood excites no other sensation than that of

answer r/ f* "V / ** PUrp0Se U ™ tended to

Their charity has more of ostentation than of
X °1- PP* 313> 3,4> + Asi. .lourn. March, 1827.

330

India’ s Cries to

benevolence. The apathy with which they see their fellow
creatures suffering pain and distress is also very remark-
able. Their boasted tenderness to the brute creation is a
negative quality, extending no further than to the not
depriving animals of life, without any effort to prolong it or
render it comfortable. The most unerring index to the
national character of any people is, to learn their own senti-
ments of each other ; and no people show more reciprocal
distrust than exists among the individuals of every tribe and
family. In every country, where idolatry has obtained a
complete establishment, we not only find a general debase-
ment of the moral principle, and corresponding corruption
of manners, but even licentiousness, and the most shocking
cruelty, deriving a sort of sanction from the religion itself ,
or from the authority of customs' and practices founded
upon it?*

These statements forcibly remind the humane and pious
of the declaration of Scripture, — “ Their sorrows shall be
multiplied that hasten after another god: their drink offer-
ings of blood will I not offer, nor take up their names into
my lips.” What a blessing would Christianity prove to the
myriads of India, thus “ seeking death in the error of their
way.” The dictate of the Gospel, which it is the imperi-
ous duty of Britain to give to the East, is “ Do thyself no
harm.” May its blessings be extended as * far as winds can
waft and billows roll.’

CHAP. III.

The necessity and propriety of adopting measures for the
prevention of these atrocities — utility of attending to
the sick — confirmation of the statements — concluding
remarks.

These appalling facts are submitted to the attention of
the humane in Britain and India. That such atrocious
acts, under the semblance of religion, are perpetrated, is

* See Considerations on Communicating to the Natives of India the
Knowledge of Christianity, pp. 81, 82, 02.

British Humanity .

331

beyond a doubt ; but ought such infractions of the invio-
lable principles of justice and humanity to be tolerated ?
“ Righteousness exalteth a nation.” “ Mercy and truth
preserve the king, and his throne is upholden by mercy.”
It is not necessary for the preservation of the British
power in India that these cruelties should be allowed. The
God of nations is “ a God of truth, and without iniquity,
just and right is he and He will “ make inquisition for
blood.” Can it be doubted whether Britain possesses the
power to issue a proclamation, declaring that whoever is
accessary to the death of an individual by the Suttee, In-
fanticide, or Ghaut murders, is a murderer, and as such ame-
nable to the laws ! In India “ our will is our law.” How
great is the responsibility of the British Government ! As
the Poet declares: —

“ Hear it, ye Senates — hear this truth sublime ;

lie who allows of murder, shares the crime.”

The impossibility of detectiny murder with the allowance
of this custom is apparent.

The late Rev. W. Ward thus describes the dying cir-
cumstances of a heathen by the Ganges: — “Just before or
after being immersed, they spread the mud of the river on
the breast, &c,., of the dying man, and with one of their
fingers write on this mud the name of some deity ; they
also pour water down his throat, shout the name' of dif-
ferent deities in his ears, and, by this anxiety after his future
happiness, hurry him into eternity, and in many cases, it is
to be feared , prevent recovery where it might reasonably
be expected. Some persons who are carried down to the
river side revive and return home again ; but scarcely any
instances are known of persons surviving after the half im-
mersion in water. In cases of sudden and alarming sick
Jiess, many are actually murdered by these violent means
oj sending men to Gunga .” The difficulty of detect-

ing murder, in the cruelties connected with this horrid rite,
is evident. “ Private murder is practised to a dreadful
extent among the Hindoos, and is exceedingly facilitated,
and detection prevented, by Ihe practice of hurrying sick
persons to the banks ot the river and burning them as soon
as dead. Many anecdotes on this subject might be given ”*
I)r. Johns in his Pamphlet, before referred to, speaks of
a man drowned in sport. “ Some years ago, as Shivu

* \ iew of the Hindoos, vol. iii. p. 269. 291.

India's Cries lo

Shiromee (the Brahmun who related the fact to the Rev.
W. Ward) was returning from bathing, with Kashenauf,
another Brahmun, they saw a poor old man sitting on the
bank of tbe river, and asked him what he was doing there ?
He replied that he was destitute of friends, and was about
to renounce life in the Ganges. Kashenaut urged him not
to delay then, if he was come to die. But the man seemed
to hesitate, and replied that it was very cold. The Brah-
mun (hinting to his companion that he wished to see the
sport before he returned home !) reproached the poor trem-
bling wretch for his cowardice ; and, seizing his hand,
dragged him to the edge of the bank, where he made him
sit down, rubbed over him the purifying clay of the river,
and ordered him to repeat the proper incantations. While
he was, with his eyes closed, repeating these forms, he
slipped down and sunk into the water, which was very
deep, and perished.”* Was not this murder ?

In the Circular Letters of the Missionaries at Serampore,
accounts are given of the drowning of two lepers, at Futwa
and Alumgung. “ On hearing the people belonging to the
boat sav that a man was going to be drowned at Futwa,
I looked out, and saw the poor creature without fingers or
toes, but in other respects apparently healthy. He was
eating very heartily, and surrounded by several people who
appeared to have conducted him to the spot. The bank
being high, I could not get out ot the boat till we got to a
considerable distance from the place where the man sat.
As I was running towards the spot, I heard the people on
the top of the boat call out, ‘ He his drowned ! he is
drowned!’ His attendants, who appeared to be his rela-
tives, had assisted him down the bank of the river ; but
whether they pushed him in, or whether he got into the
water of his own accord, I cannot tell; but the bank was
so steep at the place that he could not possibly get out
again. He made great efforts to reach the side, but had
he been a good swimmer he could not have got out, the
stream was so rapid. I saw him struggle much, before he
sunk to rise no more. I endeavoured to impress on the
people who attended him the heinousness of the crime they
had perpetrated ; but they smiled at my concern, and said
they had only complied with the wishes of the deceased, who
had neither hands nor feet.” (Nov. Ibl2).

* Facts and Opinions relative to the burning of Widows, p. 70.

British H u >/> a n iiy.

■■m

“ A Hindoo, of the writer cast,’’ says the Rev. J. Moore,

informed me he saw a Hindoo carpenter drowned, be-
cause he had the leprosy. He was carried from one of the
Ghauts at Alumgung in a boat, in the presence of a large
assembly of people, and when in deep water put overboard.
Two large earthen pots, one filled with sand, the other with
barley, were fastened to his shoulders. The man sunk, but
after some time floated on the surface of the water. The
people in the boat rowed after him and took him up, but
made sure work of it the second time.” (Oct. 1813).

“ The Kama Morun, or voluntary death, is when a per-
son who is in distress or disgrace, or believes it meritorious
to die in the Ganges, forms the resolution of parting with
life in the sacred stream. Some of them abstain from
food that they may expire in the holy place ; but the greater
number drown themselves in the presence of the surround-
ing multitude. Their children and other relations generally
attend them. It is no uncommon thing for a father to be
pushed again into the river by his sons, if he attempt to
swim back to land/"* Are not these acts of murder ?
Must not India be greatly defiled with blood (

rl he Editor of the Bengal Hurkaru very judiciously and
forcibly observes, on this subject, “ We will muke a remark
or two on a topic that has been brought to public notice
in the Columbian Press Gazette, and which has been
attempted to be palliated on the ground of its being a Hin-
doo rite. It would be idle to waste words to prove that if
it could be clearly made out in evidence that a sick man
was put to death by his relations, by Brahmuns, or by
any body else, when carried down to the river, or bv any
other means, and whether against the prayers of the sick
man or not, at least within the jurisdiction of the Supreme
Court, it w'ould be murder; just as the performance of a
Suttee would be murder .+ The pretence that the Hindoo
rules and religion authorized such practices, would be
equally unavailable in one case as in the other. The fact
that death is. anticipated by violent means may be denied,
and we certainly are in possession of no other proof than
common report ; but, if such facts do exist, we do not con-

* Burder’s Mis. Anec. p. 37.

r t , l!r^llttee 1S n0t PerlniUed in the jurisdiction of the Supreme
Court of Calcutta ; that is, within the Mahratta ditch or about the bounds
of the circular road. Auth.

India's Cries to

334

ceive that the presence of Police Peons is any protection
at all against abuse ; certainly not if they are Hindoos.
We should be glad to know by what authority it is that
dying persons are exposed by the river side; and would
thank any of our readers, learned in the languages and
customs of the Hindoos, to give us precise information ;
for without violence, and without the use of suffocation,
the mere exposure on a muddy bank, under a burning sun,
of a person dangerously ill, cannot be considered by any
reasonable man but as an act approaching very near to
murder, under whatever pretext it is done.

“ There is a kind of fanaticism prevalent among Eu-
ropeans in India, which is a melancholy proof of the force
of habit, and of the puerile tendency to extremes that dis-
graces even intelligent men, who adopt theories that their
self-love becomes interested to support. We allude not
to fanaticism in the dogmas of Christianity, but a fanaticism
that is ready to go all lengths in palliation and support
of the most reveling doctrines of Hindoo superstition.
This turn of mind, of w hich we have perceived many traces
in the writings of Europeans who have been in India, na-
turally arises from a wish to dignify those things which have
been the subject of their studies and investigation ; and
might be excused or pitied did it not lead to laxity of moral
reasoning, and to sneers at real religion. Their religion is
one monstrous tissue of absurdity and cruelty — absurd in
doctrine, cruel in practice ; which no ingenuity in al-
legory, and no sophistry, can make reconcileable with
common sense and humanity ! Prudence may induce us
to tolerate, prudence may induce us to be silent, but it is
too much to speak of such a system with respect. Such
conduct cannot but excite indignation.

“ There may be purposes to be served, and vanities to
be gratified ; — the Philologist, who has mastered the diffi-
culties of Sanscrit, and explored with tedious care the
occult meaning of Hindoo Mythology, may gratify the pride
of a futile labour by a preposterous estimation of the value
of his attainments : — the cold Politician, who looks only to
the preservation of power, may be tremblingly anxious to
prevent all alarm, and to throw discredit upon all attempts
conversion : — and the concealed U nbeliever in Christianity
may be delighted at an opportuity of instituting pre-
sumptuous and impious comparisons ; or insinuating that,
when once the order of nature is quitted, there is no rule

British Humanity.

335

of judgment, and one mystery and one miracle is prima facie
as probable as another. But every candid believer, every
frieud to morals, to human nature, and to happiness, ought
severely to examine his own mind, and deeply pause, before
he is led away by literary zeal and vanity, by political in-
terest and prejudice, or by polemical hate, to step forward
the concealed or the avowed defender of a system that is
degrading to man, and has entailed slavery, wickedness,
and misery upon millions of millions of men.”

The inhumanity of the Native police shows the difficulty
of allowing this custom to continue, consistently with the
principles of justice and the w ell-being of society. On this
subject it is remarked, in one of the Calcutta Papers, “ In
order to prevent the continuance of these inhuman prac-
tices, we deemed it right to call attention to them, and to
suggest the necessity of adopting some regulations, making
it incumbent on the Brahmuns to have the authority of a
Native doctor, at least for pronouncing a fellow-creature so
far past the hope of recovery as to justify, according to
their own laws and customs, the administration of the inhu-
man ceremony adverted, to. But we are told there is no
necessity for this ; and why ? becauso the John Bull is
persuaded that the cruel practices of Hindoism are, in
many instances, exaggerated, therefore prevention and in-
quiry are unnecessary ! We are told that police peons are
stationed at the Ghauts to prevent such murderous scenes
as are said to occur. These, it must be admitted by all
who know their character, are bad securities against the
perpetration of inhumanity : fellows who look on with the
utmost indifference at any scene of cruelty, whether it be a
widow burning, a man drow ning, or a poor diseased crea-
ture suffocated by a Brahmun. As for their reporting to a
Coroner any thing of the kind, even if they did so (which
we believe they would not), he has no control beyond the
Mahratta ditch ; nor indeed have the police peons above
referred to, for they are under the jurisdiction of the Zillah
magistrates. We hope the Zillah magistrates will deem it
their duty to institute some inquiry into this matter • for
humanity loudly demands it.” (Hurk. Aug. 25, 1825).’
Palliation of the murderous nature of this rite appears
absurd. A correspondent, in one of the public papers proves

"° t Pendenc£, ca.n be placed on the unprincipled
Native officers. “The idea of chokedars interfering in this
business appears ridiculous to those who are at" all ac-

33f>

India a Cries lo

quainted with the nature of the country. 1 have frequently
passed a dozen villages and Ghauts without seeing or hear-
ing of a single chokedar. How are these people to inform
the Coroner, or any body else, of what is passing in these
places, when they themselves are often ignorant of it?
Unless there be a particular and strict injunction laid upon
them by the higher powers (which I do not suppose is the
case), it is absurd to suppose they would interfere in such
cases. (A Subscriber).’'*

The Calcutta John Bull thus attempts to palliate these
evils: — “We feel at all times a satisfaction in being enabled
to vindicate the Native, and particularly the Brabminical
character, from the charges so often thrown upon it, as dis-
figured by all that is dishonest, selfish, and cruel ; but we
withhold not our assent to the assertion that there is much
to lament over, after all that has been exaggerated has
been reduced within the fair proportions of truth. We
leave to the indiscriminate admirer of all that is Hindoo to
speak his praises of a faith which is a disgrace to human
reason, and a lamentable instance of human folly; and to
arrogate to its priests virtues altogether incompatible with
the doctrines and duties which, as ministers of this religion,
they must teach and practice. But it is possible to err on
the other side : and when the Brahmuns were represented as
in the actual commission of murder, and that, as we are
led to understand, within the very jurisdiction of the Su-
preme Court of Calcutta, we found that inquiry into the
subject was due, if not to them, at least to the character of
British justice itself. The fact of a person being stationed
at the Ghauts within the jurisdiction, whose business it is,
among other duties, to prevent the rights of Hindoo sepul-
ture being given to any one bearing the marks of a violent
death, until due investigation should be made, certainly
seems to us altogether irreconcileable with the alleged oc-
currence of Brahmuns causing the death of Natives brought

• “ When the father of a Hindoo family is ill, and conceived to be past
hope of recovery, it is not unusual for the sons to take him to the
side of a river, and suffocate him in the mud; and then, byway of pre-
venting the widow from sharing in his property, they work upon her
superstitious fears to induce her to burn herself with his body. Yet
persons are not wanting who will talk of the innocence of a superstition
that authorises children to smother their father and bum their mother.
Wheatley’s Letter to the President of^he Board of Control on the
latent Resources of India. Ori. Her. vol. i. p. 284.

British Humanity. 337

to the river side to expire, before the disease was far from
having overcome the vital energies.

“ It is a question, not unaccompanied with difficulty, to
say the precise moment at which death has assuredly made
good his position, if we may so speak. And admitting
that, in cases where this is clear, the practice referred to is
not to be interfered with, as arising out of the religion of the
Natives, some caution we think is requisite in affixing the
stigma of murder to the acts of the Brahmuns. We readily
admit , however, that a practice, which on many accounts
we should rejoice to see abolished, may be, and no doubt
is, perverted to the most inhuman purposes. The tes-
timony supporting this is too strong to be denied ; but we
have as little doubt that where the proof is clear, that the
officiating Brahmuns contributed in any way to hasten the
death of the sufferer under disease, punishment would be
awarded them both in Calcutta and in the Mofussil, where
they persisted in extinguishing life against the entreaties
and protestations of the sick man. The remark that in
the case of Natives being seized with the Cholera Morbus
there is an imminent risk that before the constitution can
rally the cruel rites of Hindoism may have extinguished
the only chance of life remaining, is highly deserving notice
I t points to circumstances demanding a more than ordinary
vigilance on the part of those whose duty it may be to pre-
vent the violation ol the laws, as they provide for the last
rites that are to be performed by a dying Hindoo; and if
those officers are not clothed with sufficient authority to act
in such cases, every humane and Christian motive concurs
in demanding that they should.”

To this it is replied, by the Editor of the India Gazette
, e existence of the inhuman practice complained of
is no longer denied : but the writer evidently labours under
a very important mistake on the subject/ He seems to
think that the only danger of murder resulting from it is
t bat the Brahmuns may administer this inhuman rite to
those who are not actually dead, owing to the difficulty
where great and sudden prostration of strength is a symn’
tom of the disease, of ascertaining the precise moment
when death has assuredly made good his position.’ From
is !t would appear that the writer imagines that the
Brahmuns never do administer this barbarous ceremony
until their victim is pronounced dead, or until they actual^
tbmk bira ,0 : but the fact is, that it is by „„ mel, ' eot-

338

India's Cries tu

sary that the poor creature should be dead, nor do they
wait for this. The moment he is pronounced in a danger-
ous state by any Native Doctor, or even by themselves, he
is hurried down to the river, and subjected to a treatment,
enough in itself, even in a disorder by no means dangerous,
to bring on immediate death, as it no doubt often does.
But if the writer wants a proof of the little reliance to be
placed on the judgment or humanity of those who pro-
nounce these miserable victims of a barbarous superstition
to be past the hope of recovery, and therefore direct them
to be treated as we have described, he will find it in a Sub-
scriber’s letter (p. 313). Was he aware that many who have
endured these brutal ceremonies, on the plea that they were
dying, have actually recovered ? that their recovery en-
tails disgrace on them ? and that whole villages of these
degraded Hindoos exist within a day’s journey of us ?
We confess with shame that we were ignorant of the fact;
but it speaks volumes as to the necessity of some regula-
tion to prevent the unhappy victims of a dreadful disease
from being, under false pretexts that they are in a state in
which Hindoo superstition enjoins it, subjected to the
cruelties we have denounced. If it should be deemed an
unjustifiable interference with religious prejudice, to prohi-
bit the application of Gunga labh to any but those who are
actually dead, still it might be incumbent on the Brahmuns
to have the sanction of the native doctors appointed by the
Company, before they could perform the rite: and surely
if it is illegal in the case of the burning of widows to use
force, it must be equally so in that we are noticing.”

“ Since our last,” says another public Journal in Calcutta,
"the John Bull has put forth the following notice re-
specting the Ghaut Murders as denounced by us : — * A Cor-
respondent has pointed out to us that the person (not
properly speaking a Police Peon) stationed at the Ghauts,
whose business is to superintend the burning, &c., of bodies,
always prevents those that are brought there from being
disposed of according to the Hindoo customs, should any
marks of violence appear on them, until the same is duly
reported to the proper authorities, with whose duties it
would be obviously incompatible to permit the alleged
murderous practice of the Brahmuns.’ The absurdity of
regarding any regulations like the above as a security
against the cruelties we have stated must be sufficiently ap-
parent to any one at all acquainted with the subject. Tf

British Humanity.

331)

marks of violence appear, then it seems the circumstance
is reported to the proper authorities by the Peons (not Po-
lice) at the Ghauts ; but who ever heard of marks of vio-
lence being produced by suffocating a sick man with mud
and water; and exposing him, while under the influence of
a dangerous disease, to the heat of the sun and the vicis-
situdes of the weather, both before and after the adminis-
tration of these destructive ceremonies? It is in this man-
ner that the murders alluded to are perpetrated, and the
fact has indeed been partly acknowledged to us by a Hindoo,
and defended. He denied that any but OLD men were
reluctant victims of’ these cruelties; but with respect
to them, he said, however they might entreat or implore
to he saved or he allowed to die at home , they were not
listened to, but forced to the water side, to receive what is,
with the Hindoos, deemed more important than the extreme
unction of the liomish church. But we disbelieve this ;
for we have since been informed by a friend, who witnessed
a circumstance of this kind, that old or young, willing or
un willing, arc equally subjected to this inhuman mode of
terminating their existence. It is said that the Native
Doctor employed by the family first pronounces the sick
individual incurable ; but it is needless to sav that this is no
sufficient security against the perpetration' of these mur-
derous rites, in cases where, but for them, the patient might
recover. If it would not be going further than the Go-
vernment might feel justifiable, it would be a wise and hu-
mane Regulation, to prohibit the administration of Gunga
jal (Ganges water) until the patient has actually expired.
In order not to shock the prejudices of the Hindoos, with
respect to its importance as to future beatitude that they
should die by the water side, it might still be permitted
them to carry the sick who are dangerously ill down to the
river side, provided they kept them there under shelter, and
not exposed as they now are, without covering, to the noon-
day sun or a tropical shower ; enough of themselves to pro-
duce a fatal termination of any disease, without the other bar-
barous aids ; the application of which we w ould have prevented
if possible. It would be well for those who profess Chris-
tianity, and would be thought as humane as their neighbours
to inquire into the subject of the evils to which we have
endeavoured to call the notice of the Authorities, before
they make light of them and deny the attempt to provide
any remedy for them. They would not then betray their

z 2 J

340

Indian Cries to

ignorance, by talking of Police Peons and the Coroner of
Calcutta as the safeguards against inhuman practices, over
which they have no manner of control.’’ There appears, by
the experience of the regulation and consequent legaliza-
tion of Suttees in India, no intermediate measure really
beneficial to society, between entire neglect of the practice
and its abolition as murder. The dead body might be
brought to the river, but if the sick lie at the mercy of
Native Doctors, Darogahs, Peons, & c., there can be no
security that they will not be murdered by this cruel rite.
The prohibition of the exposure of the sick appears the
dictate of justice and humanity,*

The propriety of adopting measures for the melioration
of these evils, and even for the suppression of the practice,
has engaged the attention of many. The opinion ot the
Editors of the India Gazette and the Calcutta John Pull
has been given ; the Bengal Hurkaru for Aug. 24, 1825,
contains the following judicious remarks: — “ Ghaut Mur-
ders. From all we can learn on the distressing subject,

the Cholera rages among the natives with unabated fury.
It appears, from an expression in the John Bull, that regular
reports are received from the different Ghauts (where, we
presume, the bodies of the dead are consumed) of the
extent of the mortality. If this be the case, we wish at
the same time that reports could be furnished of the num-
ber of sick brought down to these Ghauts to be murdered
bv those legalized butchers of their fellow creatures the
Brahmuns, under the pretence that they are past all hope
of recovery. In this state, we understand, many are
brought to the river side, and their existence quickly put an

* “ It is scarcely credible that so horrible an abuse of a supersti ions
custom should be allowed to exist in the presence of European residents
and the vicinity of Magistrates, who have, in tins case, nothing to do but
to interpose for the preservation of life, without interfering with any
HindooPLaw. What shall we think of that spirit of religious tolerat.or
which allows the young and strong, as soon as disease attacks them, to
be earned down to the water’s edge, and there stifled with mud, or mad-
bv the burning sun, or left at low water murk as night comes on .
What shall we think of the liberal humanity of Magistrates, which,
rather than meddle with a native custom, would stand by and see a
Su^ling and imploring victim, whose health might be restored by a few
hours^ care placed breast high in the advancing tide and overwhelmed

SSXrio (s£ Review5 of IndttCio,, « edU.

Month. Rep. Dec. 1829.) ,

British Humanity.

341

end to by the administration of what is called Gunga jal ;
which means dipping the poor unhappy victims of a destroy-
ing superstition under water, aud plentifully stuffing their
months with the mud of the Ganges. The same policy
which restrains, the Government from any attempt to pro-
hibit the burning of widows on the funeral pile, may pos-
sibly operate to prevent any attempt to put a stop to the
cruelties we have described ; but, at least, some means
might be taken to ascertain the fact that the unhappy beings
put out of the w'orld, in a manner so revolting to humanity,
are actually in articulo mortis when brought down to be
submitted to this last inhuman ceremony : for unless they
are, we understand, those engaged in putting a period to
their existence would be liable to the penalty attaching to
the crime of murdkr. In cases where the miserable
victim is capable of showing any reluctance to be so sacri-
ficed, and does evince it, interference to prevent it would
surely be more than justifiable, it would become a sacred
duty, the neglect of which would not be merely cruel but
criminal. But how is this to be discerned l or who is to
look after it? The people in authority about the Ghauts,
which are the scenes of such sacrifices, the chokedars, &c.,
are generally, we believe, Hindoos, aud by no means likely
to discharge this duty faithfully, even if it be enjoined on
them, which we greatly doubt. Who then is to perform
it? This is a question which we presume the Zillah Ma-
gistrates can best answer ; but humanity loudly demands
that the matter should be investigated ; and we hope it will
attract their attention. Where are all the Native Doctors
about whom we heard so much in former days when the
Cholera prevailed ? Many of these, we suppose, are Mus-
sulmans, and, as they have no prejudice in favour of the in-
human practice we have adverted to, they might be very
properly employed to prevent it, where interference is
deemed justifiable. We imagine there could be no impe-
diment to the promulgation of an order to this effect :

That before any poor unfortunate being should be dragged
down to the Ghaut, to be suffocated by the Brahmuns, it
should be incumbent on them to have the authority of the
Native Doctor, in the same manner that they are compelled
to obtain the sanction of a Magistrate to the burning of a
widow. W e hope this subject will receive the consideration
it merits. We may be wrong in supposing there is a re-
medy for the evil, but we have felt it our duty to endeavour

342

India's Cries to

to bring the subject forward, in order that some means may
be speedily devised to check the perpetration of these legal-
ized murders, if the entire prevention of them should be
deemed impossible.”

“ The exposure of the sick by the side of the Ganges
surely requires a regulation securing greater comforts to
these dying persons. Such a regulation might easily be
framed as would gradually put a stop to these dreadful
cruelties inflicted on persons in the agonies of death, and
preventing the recovery of others suffering under temporary
maladies. Highly honourable as is the determination of
Government not to interpose in the religion of their Indian
subjects, — yet cruelties and murders, not authorized by
the Hindoo laws, have surely no claim to toleration.’'*

To legalize a cruel practice, pregnant with murder, is a
highly exceptionable policy. The concession here made is
very important, viz. — “ The cholcedars, &c., are generally,
we believe, Hindoos, and by no means likely to discharge
this duty faithfully, even if it be enjoined on them." The
preservation of life is the imperious duty of a well regu-
lated Government, f and this cannot be accomplished with
the permission of the practice. Hundreds and thousands
have been murdered by the permission of Suttees. The
perpetrators of these customs are guilty of murder —

“ Murder most foul, strange, and unnatural.”

The propriety and utility of medical attention to the
sick in the circumstances here contemplated is deserving
of particular regard. “ The number of people in Calcutta
who fell victims to the Cholera in the course of this week
(says the Editor of the Somachar Durpun, Sep. 3, 1825)
lias been estimated at an average of four hundred a day.
Many, we believe, attacked with a slight sickness, give
themselves up to death, through fear; the more so when

* Remarks on the Immolations of India (Parbury), p. 23.
f “ When the Russian Government caused to be conveyed back to
Japan a number of its mariners who had been shipwrecked on the Rus-
sian coast, the Japanese Government thanked them; but observed, at the
same time, that they might either leave them or take them back as they
might think fit. These are the sentiments of an ignorant and barbarous
policy, though they have sometimes been mistaken for greatness of mind.
But no sentiment is great that is not humane, and no nation is civilized
whose government is not solicitous for the safety of the citizens.
Ori. Herald. Vol. ii. p. 194

British Humanity. 843

they are taken to the river, which makes them despair of
life, and thus is their end hastened. We have known that
those who immediately after the attack of the disease ap-
plied to European Doctors have been recovered by their
medical assistance ; it is indeed a matter of great pity that
persons should not apply for medicine till it is too late.
This disorder has also prevailed at Serampore and its neigh-
bouring villages, but not with much violence. Those pa-
tients to whom we have given medicine in the early stage
of the disease have recovered ; and we are happy to say
that, by our appointing a Physician and rendering medical
assistance, many lives have been saved. Two days since
a patient of the Boistub caste was found lying helpless on
Joogul Uddies Ghaut at Serampore, and we immediately
sent our Doctor to afford him relief; and on his giving the
poor man some medicine he recovered on the third day.’’
The following circumstance shows the good effects of
the friendly interference of Europeans in India, in prevent-
ing Hindoo cruelty to the sick: — “A bearer who had
lived for a long time in a family was taken ill, and was on
the point of being carried to the banks of the river, for the
purpose of being given over to the care of the Ganges, to
be conveyed to heaven. Before he was taken away, he re-
quested to be allowed to speak to his old mistress ; and, on
being taken to her, he begged her to interfere to procure
for him a respite of three days. On her speaking, some
remarks were made by his friends, as to the expense which
would be incurred if they were to comply with this re-
quest! His mistress promised to pay all the expense that
might be incurred ; and the result was, that the man who
was so near death five or six years ago is now alive in Cal-
cutta in the execution of his business.”*

A missionary writes on the Ganges : —

“ Two or three days ago, I witnessed a scene more shock-
ing than any I ever saw in this place. A poor weaver was
brought here, and cast into the river, with a pan full of
water tied round his waist to make him sink; but the stream
was shallow, and he was taken out, after being in the
water a day and a night. Hearing of the circumstance, I
went to him, and found the poor man only affected with
rheumatic pains. I had him brought to my house, and I
hope he will be restored to health in a fortnight. What

• Beng. Hurk. Aug. 1823. Asi. Joura., March, 1824.

India's Cries to

:J44

adds to the horror of this narration, is, that the perpetrators
of this intended murder were the mother and brother ot the
unhappy Hindoo!”

On this interesting subject, which has engaged the atten-
tion of humane gentlemen in India, and of which more
will be seen in the appendix, it may be interesting to insert
an extract from a communication of the Rev. A. Sutton,
of Balasore, Orissa, March, 1827. “ It is now a matter of

conscience whether to attend to those who require medi-
cine for the body, or to seek after those who will hear for
their souls. Perhaps some will say, ‘ I think there is no
room for hesitation when a person is dying, and you can
possibly give him assistance which will save his life ; it
seems clear enough.’ Perhaps if that individual could feel
the responsibility which rests upon a missionary, to preach
as far as he can among the Heathen the unsearchable
riches of Christ, he would hesitate as I do. I have met
with an instance of real gratitude to day. A poor fisher-
man whom I was successful in curing, r»ot only expressed
himself thankful, but brought a nice dish of fish for my
breakfast, as the first fruits of his recovery. My fame as a
doctor, of both bodies and souls, seems to be widely ex-
tending ; for I have had people with all sorts of diseases
and accidents to cure. With surgical cases I of course
can do nothing, but refer them to the Doctor. Mr. B
was surprised the other morning, while walking out for
health, to see the people come to me as though I had been
twenty years in the place. An old lady, who brought her
child to be cured of cholera, gave as her reason that she
had heard of my fame. I visited a young woman who was
attacked with cholera, and just as she was recovering her
husband was seized with it. The mother exclaimed. Oh,
Sir, she is well enough! but save my son, and instantly
fell at my feet, with both hands joined, to entreat me.
was successful in both cases. The son is now fast recover-
ing, and the old lady is the most grateful Hindoo 1 have
met with. Calling to take some sago (which, notwithstand-
ing caste, he ate), she fell at my feet, gratefully exclaiming,

‘ Ah, Sir, you have preserved my boy.”’

The following letter from a native was addressed to the
Rev. W. Hampton, at Juggernaut, and shows the accept-
ableness of kind attention to the Hindoos m sickness. I he
original now lies before the author :

British Humanity.

345

“ Most worth

Sir,

I have the honour to acquaint you that I am Sick
by the fever this for cannot stand nor walk neither Rise from slip, but
pass yesterday at Evening here did you order if will you go to-morrow
then I will give you some physic, and I cannot go for my misfortune and
did not Cure, therefore I pray before you I am very poor man and orphan
So Gracious Grant me grace to aboid from this fever and always to be
nourished as any Room. I am Sir your Most obedient humble Servant
Fukeerchunder Doss ”

“ It is pleasant to my feelings,” says a late resident in
India, in a letter dated Salisbury, May, 1828, “ (bat I have
ever been rnddo the instrument of delivering any of tbe
Hindoos from such horrid deaths. It used to cost me about
three rupees a month for medicine. I always found them
willing to take it ; and in many instances they came to our
house for it, so that my husband has been called up twice in
a night to administer medicine to the sick. When we have
gone out an hour in the morning, we have frequently found
three or four in the verandah waiting our return; but these
natives had been accustomed to receive medicine from the
Mission family. I think a missionary in another part of the
couutry would find a little difficulty to get the natives to
take medicine from a strange person ; but he must act in
that case as in all others, with patience and persevereuce.
The Mission House at Serampore has always been, and

still is, an asylum for the sick and distressed. Mrs. M

is quite a nursing mother to the natives. When I left
India, our dear brethren had a fine boy under their care that
was found by the river side, left there to perish, but was
taken up by a Christian woman, and put into the Bengalee
school. He has since been educated in the college, and is
now preaching the gospel to his countrymen. I wish I had
property, I would establish a Humane Society for the sick
in India, and again administer medicine to them myself. I
hope I shall meet many of them in a better world, where
medicine will not be ueeded. My heart’s desire and praver
to God lor them is, that they may be saved.”*

“ In the course of this day’s march,” says the late Bishop
Heber, when near Shabjehanpore, “ a circumstance occurred
which proves I think how much the people of this country
look up to the English for help and counsel in all emer-
gencies. I was going along a jungly piece of road, when I

See also G. B. Repos. Ap. 1829, p. 157.

34f>

India’s Cries lo

saw a little cluster of travellers of the lower class surround-
ing somebody on the ground. As soon as they saw me,
they immediately ran up, saying that one of their friends
was sick, and they begged me to look at him and give him
medicine. What struck me was, the immediate impulse
which led these men to suppose, on seeing a European
riding along the road, that he was likely to help and advise
them” Surely, if this opinion is general, it must be one of
the best holds we have on our Indian empire.”*

“ At Broach,” says the same intelligent traveller, “is one
of those remarkable institutions which have made a good
deal of noise in Europe, as instances of Hindoo bene-
volence to inferior animals ; I mean hospitals for sick and
infirm beasts, birds, and insects. I was not able to visit it,
but Mr. Corsellis described it as a very dirty and neglected
place, which, though it has considerable endowments in
lands! only serves to enrich the Brahmuns who manage it.
They' have really animals of several different kinds there,
not only those which are accounted sacred by the Hindoos,
as monkeys, peacocks, &c., but horses, dogs, and cats; and
they have also in little boxes an assortment of lice and fleas.
It is not true that they feed those pensioners on the flesh of
beggars hired for the purpose. The Brahmuns say that in-
sects, as well as the other inmates of their infirmary, are fed
with ’vegetables only, as rice, &c. How the insects thrive
I did not hear ; but the old horses and dogs, nay the pea-
cocks and apes, are allowed to starve ; the only creatures
said to be in any tolerable plight are some milch cows,
which may be kept from other motives than chanty. +

The beneficial influence of Christianity, even in an in-
direct manner, appears in the real benevolence of the Rajah
of Taniore (Swartz’s pupil), and forms a striking contrast
to this attention to animals, and insects, when the human
species are neglected. “ Cbatteram is a Hindoo cha-
ritable institution, established by the present Rajah, not
merely for the maintenance of Brahmuns, but for the poor
of every description. This charitable institution has saved
many hundreds from perishing, when a severe famine and
the cholera prevailed some years ago. There are also two
hospitals attached to it, one for men, and another for women
suffering by sickness.”* On the necessity and utility of

* .Tourn., vol. i. p. 536. See also, p. 466.
tVol.ii. p. 171. J Vol. n. p. 461.

British Humanity. 347

efforts of this nature generally throughout India, see
the Appendix.

These statements admit of abundant confirmation. When
shall Britain bear the voice of reason and humanity, and
above all of Christianity, demanding from her the sup-
pression of every inhuman and murderous custom in India?

Colonel Dow, in his “ History of Ilindostan,” has a
section entitled “ A Plan for restoring Beugal to its former
prosperity,” in which he says, “ All religions must be tole-
rated in Bengal, except in the practice of some inhuman
customs , which the Mahomedans have already in a great
measure destroyed. We must not permit young widows in
their virtuous enthusiasm to throw themselves on the fune-
ral pile of their dead husbands ; nor the sick and aged to
be drowned when their friends despair of their lives.
These are particular usages, established by time into a
law, which our humanity must destroy. Let no women
burn themselves with their husbands, or dying persons be
exposed by their friends. To leave the natives to their
own laws would be to consign them to anarchy and con-
fusion.”*

Dr. Buchanan remarks, upon the above suggestions, —
“ How many thousands of our subjects in Bengal have per-
ished in the flames, and in the river, since the period when
the above sentence was written ! How many thousand
lives would have been preserved, had the voice of this writer
been attended to by the nation ! So far from the Suttee
being a voluntary act on the part of the widow, she is some-
times forcibly detained that she may not dishonour her
family. Towns, as Nuddea on the Ganges, &c., are appro-
priated for the residence of such as have run away, and thus
degraded themselves and lost their caste. The immersion
of half the body of a person, supposed to be dying, in the
water of the Ganges, must often occasion premature death.
It is optional, not commanded. Though very common on
the banks of the Ganges, it is reprobated in many places at
a distance from it. The abolition of it would not be more
difficult than that of the Sahamoron (Suttee).’’+

“The removal,” says the late Rev. W. Ward, “of the
dying to the banks of the Gauges, — the voluntary immola-

* Vol. iii. pp. 128—143.

t Mem. Ecc. Esta. for British India, pp. 94.100. See also Grant’s
Obs. on the State of Society in India, Par. Papers, 1813, p. 60.

India's Cries to

348

tions at places the resort of pilgrims, — and the burning of
widows alive, entail so much misery on the Hindoos that
every humane heart is rent in pieces whenever these horrid
practices are brought into public notice. The great suc-
cess which has attended the benevolent exertions of Go-
vernment, in certain cases, encourages us to hope that the
hand of mercy will, sooner or later, heal the wounds of a
country bleeding at every pore from the fangs of super-
stition. These cruelties can have so little sanction from any
form of religion, are so abhorrent to every humane feeling,
and have in some instances been prevented with so much
ease, that one can scarcely forbear wishing that more may
be done to prevent such plain violations of the duties men
owe to themselves and to society.”*

The Rev. J. H. Hough, Chaplain on the Madras Estab-
lishment, in his “ Reply to the Abbe Dubois,” demon-
strates the facility of the suppression of Hindoo cruelties : —
“ L maintain the abolition of every practice that outrages
the feelings and sympathies of human nature, and of which
British law would take cognizance, would tend to confirm
our political power in the East. It might alienate the
minds of the interested few who profit by thesei mmolatious;
but it would conciliate the bulk of the Natives, and attach
them more cordially to our Government. Remove every
barbarous superstition that paralyses the affections of the
soul, and you will instantly perceive the feelings of humanity
beo-in to revive. Each cord entwined about the heart will
soon vibrate to the sounds of parental, filial, and fraternal
love; and even the Hindoo, no longer a misanthrope, or
deaf and blind to the claims of society, shall own and rejoice
in the relative ties by which man is bound to man. The
heart-melting gratitude with which the Rajpoot mothers
presented at the feet of Colonel Walker the children pre-
served through his humane perseverence ;+ the conduct of
the widow, rescued from the funeral pile at Chicacole,
towards her benefactress, and the subsequent behaviour of
her relatives, X are alone sufficient to vindicate the Hindoos
claims to the feelings of humanity, and to show that these
anticipations will, in all human probability, be rea ze ,

* View of the Hindoos, vol. iii. p. 284.

+ See Infanticide in India, p. GO ; and Book ii. p. 173.
j A_ worn an was rescued by a lady and afterwards received by her
friends. Her gratitude was very great.

British Humanity.

Mi)

■when the obstructions that now prevent the exercise of
those feelings shall be done away.”*

“ As to the practicability of suppressing this wretched
custom,” says the Rev. S. Sutton, late Missionary in Ben-
gal, “ I am scarcely capable of giving an opinion. Every
Indian custom appears so gigantic in its nature, and is so
firmly imbedded in the affections of the people, that human
means appear hut little in opposing it. Two measures may
be pointed out which are certainly lawful in themselves,
and which can be immediately put into execution without
the aid of the civil power. The first is, small pamphlets
might be written on this subject, both in English and the
native languages, and these should be extensively circulated
among Europeans and Hindoos ; by this means a spirit of
inquiry will probably arise, and it will become a matter of
public discussion. The second measure is the one you have
alluded to, namely a Humane Society. I have known
many cases where individual benevolence has been extended
towards lepers, and others, who have been left to perish ;
but, if a general Society could be formed for this object in
the Metropolis of British India, it would soon extend its
ramifications to all parts of the empire , and the victims
snatched from the jaws of destruction by its influence
would richly repay it for its labours. And what is more
consonant with Christianity than this? The Christian is
fully taught by the Gospel to relieve distress wherever he
finds it, without any regard to name or country.”

The editor of the Christian Observer remarks, respect-
ing the sanguinary rites of the Hindoo, “ They are of a
nature too criminal to be permitted under any regular
government. It is impossible to regard without horror the
murders and atrocities which are openly practised in India
under the name of religion. These are practices which
come under the designation of enormous crimes, and ought
not to exist under a British Government, and which it might
be proved that Government have it in their power easily
and safely to suppress. ”*)•

The late C. Grant, Esq., in a letter dated Sep. 1811,
thus expresses himself on this subject: “ I would not be
understood to imply that the British Government has done
all that it might and ought to do, in relation to the horrid
superstition (the worship of Juggernaut) in question. I

* Hough’s Reply to the Abbe Dubois, p. 282. + March, 1813.

350

India s Cries to

conceive that, as a Government, we might and should
forbid all immolation of human victims, or sacrifice in
any mode of human life ; and that without using com-
pulsion or violating the toleration allowed to the Hin-
doos. It might do far more than it has yet done for the
safe and gradual introduction and diffusion of Gospel light
in India — the only effectual cure for all the deplorable
evils of idolatry and immorality which exist there. It has
long been an interesting subject to me, and I regret I have
not been able to render more service to a cause which, well
understood, ought to be supported by the Politician and the
Christian, since it is recommended by the soundest dictates
of policy, as well as by the infinitely higher considerations
of true religion.”*

The late Hon. J. H. Harington, Member of Council,
Calcutta, in a highly interesting document relative to the
Suttee, justly observes, “ As far as the New Regulation
(enforced at Saugur by a military guard) opposed an estab-
lished usage, originating in superstition, it may be considered
a precedent for prohibiting and punishing other inhuman
practices of a superstitious nature. As I have never heard
of any resistance being offered, or objection made to the
execution of the penal law above-mentioned, I cannot but
think it affords some ground of presumption that other su-
perstitious and inhuman practices, such particularly as the
Suttee sacrifice, though sanctioned in a certain degree by
the shastra and by popular opinion, might be suppressed
by a legislative enactment with equal safety and success.

Lord Teignmouth, in his interesting Pamphlet before
quoted, shows the humane and beneficial influence of the
British Government in India, in abolishing various customs
opposed to sound reason and the true interests of the people.^
Ought not Britain to prosecute this work of mercy, and
abolish everv inhuman custom that has originated in igno-
rance and superstition? “ Usages originating in Hindoo
superstition and customs of immemorial prescription have
been discountenanced by the British Administration . in
Bengal ; whilst the laws of the Mahomedans, which derive
their authority from the Koran, have been modified, or, in
effect, altered, in various instances.

“ In trial for murder, the Mahomedan law officers are

* Review of Pilgrim Tax in India, Bap. Mag. April, 1828. + See Par.

Papers, on the Suttee, July, 1825, vol. v. p. 8—18. \ P. 23—38.

British Humanity .

351

required to deliver their opinions, according to the doctrines
of certain learned expositors of th$ law named in the regu-
lations ; but, as these expositors admit many distinctions as
to the mode of committing murder, the British Government
has enacted (Reg. 9, A. D. 1793, S. 75), that no regard
shall be paid to these distinctions ; but the intention of the
criminal, and not the manner or instrument of perpetration,
shall constitute the rule for determining the punishment.
The Mahomedan law considers the religious persuasion of
witnesses as a bar to the conviction or condemnation of a
prisoner, or, in other words, rejects the testimony of llin-
doos. The British Government has most justly abrogated
a distinction calculated to defeat the ends of public justice.
A person deliberately intending to murder one individual,
and accidently killing another, is not by the Mahomedan
law held liable to the punishment of murder. The Regula-
tions, in opposition to this rule, declare the homicide under
such circumstances murder, and the punishment death. A
murderer, though fully convicted, might escape the punish-
ment due to his crime, by obtaining pardon of, or from a
compromise with, such heirs of the deceased as were en-
titled to demand retaliation. According to an exposition
of the Mahomedan law a father or mother, or grandfather
or grandmother, wilfully murdering their child or grandchild,
or any person of whom their child or grandchild may be
heirs, cannot suffer death by the law of Kissaas * or Retalia-
tion ; nor can such a sentence be passed against a master
for the murder of his slave appropriated by his owners to the
service of the public, nor against a person wilfully killing
another at the desire of the party slain, &c. The Gover-
nor in Council has declared to all Hindostan ‘ the law of
retaliation, in these and similar instances, repugnant to the
principles of public justice.’ In the year 1795 was adopted
' A Regulation for preventing Brahmuns, in the Province
of Benares, establishing koorhs , wounding or killing their
female relations or children, or sitting Dhurna; + and for

* The Mahomedan law considers the act as a private injury not a
public wrong. 1 ’

f Hamilton, in his Description of Hindostan, thus describes the prac-
tice of Dhurna. “ In 1807 a Uajghur Brahmun near Amran (in Guzeratj
to deter his superior Kirjee kowas from depriving him of some land,
,‘s t0 the gate of Amran and there cut off her head, which

had the desired effect. Instances of this sort are frequent in Guzerat,
and, on most occasions, the victim not only consents but glories in the

352

India's Cries to

preventing the tribe of Rajkoomars, in that Province, kill-
ing their female children.” Let Britain pursue the work ol
meliorating the state of society in India, until every custom
opposed to the principles of humanity and justice shall be
abolished. In what is here stated much has been done for
the real welfare of India. “ O si sic omnia!”

The influence of the British magistrate in India, in
suppressing Hindoo cruelties, is very strikingly displayed
in the abolition of self-murder at Allahabad.* The Asiatic
journal for August, '1827, contains the following statement:—
“ A horrid form of self-murder has happily been put down
by a Regulation of the Government, and the wise and firm
application of it by the present truly worthy judge and
magistrate of Allahabad, Mr. Colvin, w ho said, he had not
suffered any one to drown himself at the junction of the
Ganges and Jumna. He has declared that, if any one aids
another, either with a boat, or assists in tying on the earthen
pots, or helps the individual to throw himself into the river,
the person or persons so acting shall be regarded as accessary
to the murder and dealt with accordingly. An instance of this
self-drowning, Mr. C. said, had not occurred since he had
had the government of Allahabad ; nor will he suffer these
or any other cruelties, which he has power to prevent. We
rejoice to state that this is the judgment of all such judges and
magistrates with whom we have had intercourse, in the dif-
ferent Districts ; this, in connexion with the fact that the
shackles of caste, and Brahminical domination, are mucf
and obviously weakening, is a subject of sincere congratu-
lation to the friends of humanity and piety.”

The same respectable Periodical, referring to the cruelties

death inflicted. The person who is in many cases the innocent cause of
the catastrophe is considered by the Brahminical code as damned for
ever, while the wretch who for his own profit perpetrates the murder, is
not only held innocent by his fellow citizens, but suffers no pang either
of heart or conscience.” Vol. i. p. 651. On the abolition of Traga,
see vol. i. p. 611, 691, 717, 'Evan. Mag. May, 1816, pp. 518. Of Hindoo
ordeals disused by the British Government see Wards View, vol. m.

PP* The nature of this rite is thus described “ Two Mahratta women
had travelled to Allahabad from a great distance, to devote themselves to
the Gances In vain did the missionary attempt to convince them of
tt deTusfon and wickedness of their purpose After worshipping the
river these women entered a boat, with three others of the same cas e,
they ’most unfeelingly tied two earthen jars, tilled with water, round l the
waist of each to make them sink, and saw them perish ,n the stream.
(Miss. Papers, 1823).

British Humanity. 353

and indecencies of the Churuk Pooja, or Swinging Festival
(rites acknowledged by the Brahmuns as not enjoined in
their Shastra, and confined to the lowest castes), states that
the magistrates in Calcutta are purposing to curtail and
prohibit such infractions of the rights of civilized society, and
that m actual accordance with the sentiments of the more
intelligent Hindoos.

A friend in Calcutta in March, 1823, thus describes these
barbarous customs:— “ The places of the body which are
pierced are, the back, the arms (generally above the elbow),
the sides and the tongue. But the piercing is the least
part of what is endured by the sufferers. The tongue being

hlfT'-TT Ii0C., is th,rUst thro“Kh i(> sometimes carried
by the individual himself, and sometimes by one of the

group of his attendants. One of these sufferers had the
point of ,a bayonet fixed upon a musket through his tongue
and carried before him by the sepoy to whom it belonged,
and thus he paraded the streets. Another had a live

a fiV\°r. SlX feet in ^ of which was

thrust through his tongue, the head and part of the body

remaining twirling in frightful shapes above his head.
singular instance of audacity was seen this year : amoim

°T\TT emups ,tlKre « num having IheiZ
, * 118 “ lth t.lle “I’Per port fastened to the leg

of e~',U ° T“ c“rried 1116 shonldeis

ot bearers in a chair precisely even with the man’s head

and he dancing and frolicking below! Some are so do’

ermmed to excel, that, in order to insert a very Zk rod'

the tongue lias been so far pierced as to leave merely a

shred on each side ; and it has happened that one side Ls

^iven way leaving the part of the tongue hanging on oue

who T* by " P‘fCe- The number <>f Persons in Calcutta
Unn bU!i meni thems,f ves ™™ot, it is supposed, be leL
than a thousand, m all probability it is much greater

?ret°hPrtSof fkn0t t0 hear the or even^a ?m„:

Natives are n^6 T that, °CCUrs from these Practices. The
efficient to induce tli/even ,i

- i«Uy2Z Vd

“ The celebration of the Churuk Pooja at Kalee Ghaut,”

■See also Ileber’s Journal, vol.

2 A

'• p. 76, 77.

:i54

India's Cries to

says the Asiatic Journal, ‘ ‘ far from tailing off becomes
every year more revolting ; and the magistrates of Calcutta
seem determined to suppress the disgusting exhibitions
which take place at the ceremony every year, in the month
of April. Several persons, whose proceedings were more
than ordinarily indecent, were taken up by the police and
brought before] the magistrates.” A Native Paper, named
Timira Nasak, says, “ Such a celebration of this festival
as was witnessed at Seebpore has never bet ore been known
there ; many troops of Sunyasees came from different parts
of the country, who, in the desperate tortures inflicted on
themselves, seemed to partake of the nature of Seeb. One
of them, ascending the swing, called out to the people below
to whirl him round faster ; and about thirty young men
attaching themselves to the rope ran round with the utmost
rapidity, in consequence of which, the hooks tearing the
skin, he fell and would have been killed it he had not been
caught by the bystanders. Others lollowed, but were thus
disappointed in their expectation of distinguishing them-
selves.” The subsequent sensible remarks in a Calcutta
Paper in April, 1827, are signed “A Hindoo:’— “I have
been informed that, on the 8th Choitra, a Native ot the
Western country, on account of some acquired or expected
benefit, mutilated his tongue with a knife in the presence
of the goddess of Kalee Ghaut ; his whole body was covered
with blood, and he himself became insensible. On hearing
this circumstance I experienced such distress as I am un-
able to express. How is the folly of the person who cut
his tongue to be communicated to the goddess ? 8uch a
circumstance has not occurred for a long time. Many
people mutilate their little finger to propitiate the goddess ;
but this wretched man has defeated his brethren, and ob-
tained the chief rank among them. How very grievous
and distressing it is that he has lost the power of conversing
for life though he be deserving of punishment . Howbeit,
in consequence of the Honourable Company's possess, on of
this country, similar acts of folly have been almost put an
end to among the Natives ; and, by analogy, it may be
hoped, these diabolical transactions will be completely

abolished in a short period."* , e

The following judicious observations, extracted trom a
Native Paper in Calcatta, prove how very acceptable the

* See Asi. Jour. vol. xxiv. 1827, pp. 708. 482.

British Humanity.

355

suppression of the irregularities and cruelties of the Hindoo
and Mahometan festivals would prove to many persons:—
“ During seven or eight days successively, the Hori men
make it a constant practice to spoil, with a nasty dye dis-
charged through a syringe, the clothes, and perhaps injure
the persons, of passengers, whether respectable or otherwise;
and abuse the latter by throwing nuisances against them;
and some force a dye impression on the backs of women.
If any of the sufferers are provoked, they fall upon them,
drag them, or put strings of dirty shoes round their necks.
It is no wonder that the cruel behaviour or ill-treatment ol
the votaries of this festival sometimes occasions bloodshed
and loss of lives. At the festival of the Mohurram, in
which the Mahometans are very apt to maltreat the Hin-
doos, the police have very judiciously made a rule to place
sepoys at those parts of the streets which the Mahometans
often frequent on those holidays, for the purpose of taking
sticks and other offensive weapons from the people’s hands,
and prevent their picking quarrels. It is therefore hoped
that the worthy magistrates will think it proper to adopt
like measures during the continuance of the Hori festival,
to keep the peace, and to prevent injuries being done to
the passengers and the people at large. It may also be pro-
hibited that uo person should abuse men and women who
are strangers to them ; that they should play the Hori at
home with their friends and their relatives, within their com-
pounds, aud not in the public streets to the annoyance of
strangers. We hope that the authority who has the power
vested in him will follow the same example.”*

But to turn from India: it is highly gratifying to see the
subject of the abolition of human sacrifices in Hindostan
exciting that attention among the members of the Honour-
able East India Company which its importance demands.

The following extract is from “ The Speech of J. Poynder,
Esq., at a General Court of Proprietors of East India Stock,
March, 1827,’’ in defence of a Resolution to the following
effect : “ That this Court , taking into consideration the
continuance of human sacrifices in India , is of opinion
that , in the case of all rites or ceremonies involving the
destruction of life, it is the duty of a paternal Government
to interpose for their prevention ; and therefore recom-
mends to the Honourable Court of Directors to transmit

* Oodunla Martunda, March 13, 1827.
O A O

& ll.

India's Cries io

35<>

sndi Instructions to India as that Court may deem most
expedient for accomplishing this object, consistently with
all' practicable attention to the feelings of the Natives .”
I his Resolution was carried by a decided majority, only five
1 roprietors (tour of whom were Directors) dividing against
it. “ 1 he object of the motion (said the eloquent Gentleman)
now before the Court, is, — To throw the ample shield of
British protection quite as much over every deluded victim
who may cast away life as a voluntary sacrifice, as over
those who may be sacrificed by force or fraud. Wherever
innocuous ceremonies terminate, and blood becomes neces-
sary to the propitiation of * them that are no gods,’ there
the motion I have the honour to submit will come into
action; its broad principle being that, ‘IN THE CASE OF
AI.L RITES INVOLVING THE DESTRUCTION OF LIFE, it
is the duty oj a paternal Government to interfere for
their prevention ; precisely as it is the duty of a parent to
save a foolish as well as a wise child from death, whenever
it is in his power. God, in his Providence, having armed
the British Government with the power of saving life in
India ; the point for w'hich I contend is, that the Govern-
ment has a better right to exercise that power, than the
victim of superstition has to resist it ; and that it is a greater
duty in the Government to preserve its own subjects from
destruction, than to suffer them to perish. I contend that
the wretched victim of a sanguinary delusion has no more
right over his own life, on the score of religion, than he has
a right over the lives of his fellow-creatures, upon no better
pretext. And that, therefore, the Government which con-
sents to look on,|whiie these deeds of darkness are doing, is
in the eye of God and man, a partaker of the guilt of blood.”
(p. 283, 234.)* In accordance with these sentiments, the
abolition of Ghaut murders isihe paramount duty of Britain.
“ Blood has a voice to reach the skies.” May it reach the
ears of those who have power to save these victims of su-
perstition, and induce them to suppress these cruelties.

* “ It may not be generally known that, in consequence of this motion,
the Court of Directors were desirous of transmitting sucli resolution to
India; hut, on submitting their letter of instructions to the late Board of
Control, that Board determined that this resolution, adopted, as it had
been, after two days’ discussion, should not be sent to India ; in conse-
quence of which, the solemn expression of opinion thus recorded at the
India House has not officially found its way to our Indian empire."
(Bap. Mag. Dec. 1829, p. 521.)

Bfi / ink Hu m a n it;/ .

35/

The language of the Almighty to Cain is worthy the atten-
tion of all Legislators : — “ And the Lord said unto Cain,
Where is Abel thy brother? and he said, I know not : Am
I my brother’s keeper? And he said, What hast thou done?
the voice of thy brother’s blood crieth unto me from the
ground.” Gen. iv. 9, 10.

The numerous facts laid before the reader show that the
practice of exposing the sick by the Ganges is of that inhu-
man and murderous nature which demands the attention of
the Legislature. Its abrogation by a paternal Government
would greatly promote the happiness of the people, and
elevate the tone of natural and moral feeling among the
Hindoos. The engraving (placed at the beginning of this
book), taken from a Drawing by a Native Artist, shows a few
of the superstitious practices connected with the Ganges.
Some persons are bathing in its supposed sacred stream ;
and others are procuring and carrying away its water for
holy purposes. But DEATH is the chief subject of the
Engraving, which displays some of the miserable delusions
under which the millions of our Hindoo fellow-subjects
leave the world. The man on the couch has been brought
down to breathe his last on the borders of the river, while a
Brahmun is offering him its waters : the w omen are probably
the w ives of the dying man come to witness this scene — the
more afflicting to them, as the barbarous superstitions of
their country may require them to sacrifice their own lives
on the funeral pile of their husband ; and the very fire
which shall consume the living parent with the dead, to be
kindled by their own offspring. On the right hand is a
Pagoda, before the door of which another miserable man
has been laid, there to breathe out his soul in the presence
of his Idol.*

Even the light of nature is opposed to the horrid practice
°f human sacrifices, and hence the abolition of them by certain
civilized States before the Christian era. The Romans,
prior to the establishment of Christianity, exerted their in-
fluence to abolish human sacrifices ; and Britain is indebted
to them, as the precursors of that civilization consequent
upon the propagation of the Gospel in this country. And
shall not Christian Britain emulate the humane example of
Pagan Rome ? Shall Gelon, the tyrant of Syracuse, f
nearly 500 years before Christ, stipulate with the Car-

See Mis. Reg. 1823. + Rollin’s Ancient History, vol. i. p. 10.

358

Indian Cries to

thaginians, as an article of peace, to abolish human sacri-
fices ; and shall not conquering Britain —

“ Whom grateful Afric worships ; and whose name
Poor crouching Asia dreads,”

proclaim liberty to the Slave, protection to the murdered
Widow, comfort to the dying Hindoo, and life to the In-
fant devoted from its birth to destruction ? Reason, consis-
tency, and the experience of past ages, require this service
for the common interests of humanity. The blood of Sut-
tees— of Infanticides— ofGhaut murders — of Pilgrims led by
British connexion with idolatry to its shrines — cry to Britain;
and “ their cries have entered into the ears of the Lord of
Sabaotb." Britain, awake ! “ Put on judgment as a robe

and a diadem — “ do justly and love mercy.”

The suppression of these cruelties is demanded of Bri-
tain.— They outrage “the inviolable obligations of justice
and humanity.”* Locke, in his Letters on Toleration,
clearly defines the religious observances with which the
civil magistrates can and cannot interfere. — “ The magistrate
ought not to forbid the preaching or professing of any spe-
culative opinions in any church, because they have no man-
ner of relation to the civil rites of the subject; for it does
not belong to the magistrate to make use of his sword in
punishing every thing indifferently which he takes to be a
sin against God. His post is only to take care that the Com-
monwealth receive no prejudice, and that there be no injury
done to any man in life and state. You will say, If some
congregations have a mind to sacrifice infants, or practice
any other such heinous enormities, is the magistrate obliged
to tolerate them, because they are committed in a religious

* Bruia Moliun, a Bengalee, in his “ Strictures on the present System
of Hindoo Polytheism,” has the following just remarks “ With the view
of obtaining Gunga you, at midnight, in the month of January, dip your
aged and afflicted parents into the river and thereby murder them. lhe
weather is then so cold, and the wind so bleak, that were you to sub-
merge a healthful youth in the river his death would be no matter of sur-
prise. You drink the water of a peculiar spot add anoint your body
with dirt and mud brought from particular places, and esteem these acts
holy— we do not. To burn defenceless women, to murder an aged father
l md mother by immersing them in water, you esteem holy , we ; esteem
these deeds unholy.” (Friend of India, Dec., 1830, pp- 267, 290.)
Thus correct ideas of the nature of the cruel customs of Hmdoism are
prevailing among the natives. I-et not Britain fear to cast her shield
over the wretched votaries of superstition, and “deliver them who are
drawn unto death and ready to be slain ”

British Humanity.

351>

assembly l No. TKese things are not lawf ul in the ordinary
course of life, nor in any private house, and therefore neither
are they so in the worship of God.’ * The abolition of hu-
man sacrifices of every kind would raise the tone of humane
and intellectual feeling in India, and attach her to Britain,
“ no longer as a conqueror to whom she is bound by the
terror of our arms, but as a benefactor indissolubly endeared
by the triumphs of our mercy.”

What is the state of Hindostan at the present period ! —
“ Darkness covers the earth, and gross darkness the peo-
ple.”— “ The land is full of idols and the people are
“ mad upon their idols.’’ And “ how are their sorrows
multiplied that hasten after another god !” Idolatry is
degrading to the human mind, inimical to the happiness of
society, and incapable of supporting the soul in the pros-
pects of a future state of existence. Its ceremonies are
puerile, absurd, cruel, and murderous. Idolatry is cruel as
the grave .‘k

And shall British India lie at the mercy of this merciless
hydra; to whom thousands are annually sacrificed on its
sanguinary altars? Shall no cry of “Murder! murder!’’
no cry of “ Mercy! mercy!” be heard? Oh yes! a cry is
heard — it increases — it is understood — and ere long the in-
habitants of Britain, aided by other Christian countries,
will be seen rising to rescue the victims of superstition, and
direct them to the cross of Christ! Christianity is the only
adequate remedy for the miseries of India, of the East, and
of the World. Let the messengers of mercy, bearing
“ Good tidings of great joy to all people,’’ be despatched to
every part of India, saying, " Go, ye swift messengers, to a
nation scattered and peeled, to a people terrible from their

• Locke’s Works, vol. ii. pp. 368 — 370. See also Par. Papers on
Hindoo Immolations, July, 1825, vol. iv. p. 21.
f What is the meaning of such sentiments as the following ?

“ There's not a land on earth more fair
Than that whose soil the Gunga laves ;

There’s not a land more blessed than where,

Through countless leagues, it rolls its waves.

Land of the beauteous and the brave,

Land of the Ganges holy wave.”

(Forget-Me-Not, 1829, p. 129.— Banks of the Ganges.)

India's Cries to

beginning hitherto; a nation meted out and trodden down,
whose land the rivers have spoiled !” Isaiah xviii. 2. Let
these efforts be accompanied with fervent prayer for the
effusion of the Spirit of God, and his “ way shall be known
upon earth, his saving health among all nations.” Thus
true religion shall bless the plains of Hindostan ; and its
temples, idols, and cruel rites, be “ buried ’midst the wreck
of things that were.” How numerous the blessings which
follow in the train of Christianity ! Behold the Hindoo “ a
new creature in Christ Jesus.”

“ On Guilt’s dark brow her glittering cross appears,

His sullied cheek is washed with pious tears;

And Ganges, hallow’d still for holier ends,

Death stream no more, his wave baptismal lends !”*

To adopt the language of the late C. Grant, Esq., refer-
ring to the other European nations who have held posses-
sions in India, — “ It remains for us to show how we shall
be distinguished from these nations'^ in the history of man-
kind ; whether conquest shall have been in our hands the
means, not merely of displaying a Government unequalled
in India for administrative justice, kindness, and modera-
tion ; not merely of increasing the security of the subject
and prosperity of the country, but of advancing social hap-
piness— of meliorating the moral state of men,— and of ex-
tending a superior light, further than the Roman eagle ever
flew. In success lies our safety, not our danger. Our
danger must lie in pursuing, from ungenerous ends, a course
contracted and illiberal; but in following an opposite course,
— in communicating light, knowledge, and improvement,
we shall obey the dictates of duty, of philanthropy, and of
policy. We shall take the most rational means to remove,
inherent, great disorders— to attach the Hindoo people to
ourselves — to ensure the safety of our possessions— to en-
hance, continually, their value to us— to raise a firm and
durable monument to the glory of this country — and to in-
crease the happiness of the human race.”+

O Britain ! my country ! hear the glowing language ot

* Wrangham’s Poem on the Restoration of Learning in the Last,

IWct. «TT

+ Portuguese, French, and Dutch, in India.

; “ Observ. on the State of Society among the Asiatic subjects
Great Britain.’’ Par. Papers, June, 1813.

British Humanity .

361

your poets ; and promote the work of the melioration and
evangelization of India.

“ Pursue thy glorious course. Be this thy art,

Not to corrupt, but meliorate the heart ;

Where'er mankind in Gentile darkness lie,

Instruction’s blessed radiance to supply ;

O’er the oppress’d, soft mercy’s dews to shed,

And crush with ruin the oppressor’s head.

O haste your tardy coming days of gold ;

Long by prophetic minstrelsy foretold 1
Where yon bright purple streaks the orient skies,

Itise Science, Freedom, Peace, Religion, rise !

’Till, from Tanjore to farthest Samarcand,

In one wide lustre bask the glowing land :

And (Brahma from his guilty greatness hurl’d
With Mecca’s lord) Messiah rule the world !”

“Then, while transported Asia kneels around,

With ancient arts and long lost glories crown’d :

Some happier bard, on Ganges' margin laid,

Where playful bamboos weave their fretted shade,

Shall to the strings a loftier tone impart,

And pour in rapturous verse his flowing heart.

Stamp’d in immortal light on future days,

Through all the strain his country’s joys shall blaze ;

The Sanscrit song be warm’d with heav’nly tires,

And themes divine awake from Indian lyres !”•

See Wrangham and Grant on the Restoration of Learning in the East,

1805.

. ■

fat-., tt-ii

. >} > -i Ict '

h ii r; . fo i / •>»!: /)< i- . ■ > ™

> rwifa«v«ljn®e

“

BOOK V.

S LAVE II V

CHAP. I.

Introductory Remark# — Origin, Nature, and Evils of
Slavery in India.

A late highly respected writer ou India states, respecting
slavery in the East, “Though no slavery legally exists in
the British territories at this moment, yet the terms and
gestures used by servants to their superiors all imply that
such a distinction was at no distant date very common.

‘ I am thy slave,’ ‘ Thy slave hath no knowledge,’ are
continually used as expressions of submission and of igno-
rance.” From this extract, and others of a similar kind
which might be made, it is evident that the nature and
extent of slavery iu India are but imperfectly understood.
A very voluminous collection of Papers on this subject, con-
taining nearly 1000 folio pages, were “ ordered bv the Hon.
House of Commons to be printed, March 12th, 1828,”
and it is important that their contents should be generally
known. Of these papers it has been said, “ An attempt
to digest such a mass of documents into a narrative, or to
reduce them into any symmetrical shape, is hopeless the
author has not been thus discouraged in his investigation of
them ; but, being convinced that slavery in India is a sub-
ject of considerable interest, he has devoted much time to
the perusal of these Papers, and hopes his labours may be
beneficial to the interests of humanity in India. While so

304

India's Cries to

many works are published on West India Slavery, the
author is acquainted with but one on Slavery in India,*
and this a small pamphlet recently published. Whatever
brings the real state of India before the British public
must be productive of good; and, under this conviction, the
author submits his feeble labour to the candid attention of
his readers.

J. Richardson, Esq., judge and magistrate of Zillah Bun-
dlecund, in his very valuable communication to the British
Government in India, on the subject of slavery, in March,
1808, very justly remarks — “ The humane abolition of the
slave trade in England has added lustre to the enlightened
wisdom of the British senate, and enrolled, to the latest
posterity, the name of Wilberforce amongst the benefactors
of mankind. That slavery should ever have been authorised,
in any civilised community, is as astonishing to the mind, as
disgraceful to human nature. 'I he great Author of Creation
made all men equally free. By what act then can that free-
dom be forfeited or given up ? surely liberty can be forfeited
by no act that does not militate against the general security
and well-being of society, from which mankind acquire
their happiness and protection. Nor has man more right to
sell or give up the natural freedom of his person than he
has to lay down his, natural life at pleasure ; much less can
he have any title to dispose of the liberty of another, even
of his child. That every human being should contribute by
his labour, whether mental or corporeal, to supply the wants
of his brethren in society, on principles of reciprocity and
mutual advantage, is as natural as requisite; but that God
should authorise the assumption of property and the abso-
lute control of one human being over another, nothing in-
ferior in form or organization, is surely an impious suppo-
sition, arraigning the justice of Omnipotence, and directly
contrary to every benign attribute of the Deity, as delineated
by reason and religion, and impressed upon our minds by
the laws of nature and the use of our rational faculties.

“ That slavery is an infringement of the law of nature
cannot he disputed. The most respectable authority proves
that, therefore, it is in its own nature and essence in-
valid. Blackstone, speaking of the law of nature, says,
« this law of nature, coeval with mankind, and dictated by

* East India Slavery by Salisbury, 1820. See also East and West
India Sugar, 1823. Hatchard.

British Humanity.

3(>5

God himself, is of course superior in obligation to any other,
ft is binding all over the globe, in all countries, and at all
times ; no human laws are of any validity if contrary to this ;
and such of them as are valid derive all their force and
all their authority mediately or immediately from this original.’
The most strenuous defenders of this horrid imposition of
the powerful on the weaker part of mankind pretend not to
maintain its propriety but on ideas of political utility. Im-
partial and minute inquiry into its effects would at once
remove this specious veil, bv which the diabolical principle
is sometimes hidden; and the system, decorated in the eye
of sensible and virtuous men under mistaken notions ot
human expedience, proves the uniform tendency of slavery
to be depressive of every emanation of the mind, and highly
destructive to our species.”*

The origin of slavery in India, as it exists among the
Hindoos at the present period, is involved in considerable
obscurity. Its rise among the Mahomedans is evidently to
be traced to the triumph of their arms. The following
extract from the Papers on Slavery in India affords some
information upon a subject painfully interesting to every
human mind.

The Parliamentary Papers on Slavery in India com-
mence with the following singular method of punishing
decoits or robbers, and show one source of slavery in the
East: — “ That whereas the peace of this country hath for
some years past been greatly disturbed by bands of Decoits,
who not only infest the high roads, but often plunder whole
villages, burning the houses and murdering the inhabitants :
And whereas these abandoned outlaws have hitherto found
means to elude every attempt which the vigilance of go-
vernment hath put in force, for detecting and bringing such
atrocious criminals to justice, by the secrecy of their haunts,
and the wild state of the districts which are most subject
to their incursions, it becomes the indispensable duty of
government to try the most rigorous means, since expe-
rience has proved every lenient and ordinary remedy to be
ineffectual : that it be therefore resolved, That every such
criminal, on conviction, shall be carried to the village to
which he belongs, and be there executed for a terror and
example to others; and, for the further prevention of such
abominable practices, that the village of w’hich he is an in-

* Par. Papers on Slavery in India, 1828, p. 299.

India's Cries to

Jifki

habitant shall be fined according to the enormity of the
crime, and each inhabitant according to his substance ; and
that the family of the criminal shall become the slaves of
the state, and be disposed of for the general benefit and
convenience of the people, according to the discretion of
the government.'’*

On this subject it is stated : — “The decoits of Bengal are
not like the robbers in England — individuals driven to such
desperate courses by sudden want; they are robbers by
profession, and even by birth ; they are formed into regular
Communities, and their families subsist by the spoils which
they bring home to them ; they are all therefore alike cri-
minal ; wretches who have placed themselves in a state of
declared war with government, and are therefore wholly
excluded from every benefit of its laws. We have many
instances of their meeting death with the greatest insensi-
bility; it loses, therefore, its effect as an example; but
when executed in all the forms and terrors of law, in the
midst of the neighbours and relations of the criminal, when
these are treated as accessaries to his guilt, and his family
deprived of their liberty, and separated for ever from
each othei — every passion, 'which before served as an incen-
tive to guilt, now becomes subservient to tbe purposes of
society, by turning them from a vocation in which all they
hold dear, besides life, becomes forfeited by their conviction;
at the same time, their families, instead of being lost to the
community, are made useful members of it, by being-
adopted into those of the more civilized inhabitants. The
ideas of slavery, borrowed from our American colonies,
will make every modification of it appear, in the eyes of
our own countrymen in England, a horrible evil ; but it is
far otherwise in this country ; here slaves are treated as the
children of the families to which they belong, and often
acquire a much happier state by their slavery than they
could have hoped for by the enjoyment of liberty ; so that,
in effect, the apparent rigour thus exercised on the children
of convicted robbers will be no more than a change of con-
dition, by which they will be no sufferers, though it will
operate as a warning on others, and is the only means
which we can imagine capable of dissipating these des-

* Par. Papers on Slavery in India, p. 2, Plan for the administration of
justice, Aug. 1772.

British Humanity.

367

perate and abandoned societies, which subsist on the dis-
tress of the general community.’’*

“ If we may judge (says the Editor of the Asiatic Jour-
nal, in a review of the contents of the Papers on Slavery
in India) from a subsequent minute and regulation oi the
Bengal Government (1774), this proposal was not listened
to ; for therein, not only is the stealing of children or selling
any Hindoo as a slave (without a regular deed) forbidden,
but it is proposed to abolish slavery altogether, after the first
generation then living, owing to ‘ the great increase of late
years of this savage commerce, and in order to prevent
hasty strides towards depopulation.’ Further iuquiry how-
ever seems to have convinced the Bengal Government that
there were districts where slavery was in general usage, and
the abolition of which might impede cultivation. The
Government observes that the opinions of the most credi-
table Mussulman and Hindoo inhabitants condemn the usage
of selling slaves as repugnant to the particular precepts both
of the Koran and the Shaster.”-|-

The Provincial Council of Patna, in Aug. 1774, address
the Governor, Warren Hastings, Esq., on this subject as
follows: — “ We find that there are two kinds of slaves in
this province, Mussulman and Hindoo; the former are pro-
perly called Mualazadeh, and the latter Kahaar. Slaves of
either denomination are considered in the same light as
any other property, and are transferrable by the owner, or
descend at his demise to his heirs. They date the rise of
the custom of Kahaar slavery from the first incursions of
the Mahomedans, when the captives were distributed by
the general among the officers of his army, to whose pos
terity they remained. All other slaves have become so by
occasional purchase, as in cases of famine, &c. The Ka-
boleh must be signed by the mother or grandmother, and
not by the father. Children also born of slaves are the
property of the owner of the woman, though married to a
slave of a different family.’’^

The Collector at Trichinopoly, in the Madras Presidency,
in reply to the inquiries of the Government addressed to a
number of Collectors on the subject of Slavery in their re-
spective districts, describes the origin of pullers or agricul-
tural slavery as follows:— “ It is, I apprehend, indisputable,

l’aPers °n Slavery in India, p. 1, 2. + Asi. Jour. Nov. 1828,

p. or> 9. t * ar* Papers on Slavery in India, p. 5.

368

India's Cries to

that in the earliest ages of Hindoo government, agricultural
and domestic slavery existed to a considerable and indefinite
extent. The practice was sanctioned by prescription, and
upheld by law ; but it will be found that the terms of bon-
dage, and the nature of the services required from the
slaves, differed essentially in almost every district. No
distinct information can be obtained at what period agricul-
tural slavery commenced. It is now impossible to trace
whether this establishment took its rise from the voluntary
submission of the indigent to the wealthy, or whether the
pullers were originally captives taken iu war. But, as this
species of bondage is generally the concomitant of bar-
barous governments, it must of necessity have been a very
ancient institution of the Hindoos. Under their arbitrary
government, the distinctions of caste were scrupulously
maintained ; and, adverting to the circumstance of the mee-
rassidars in Trichinopoly being Brahmuns, it scarcely excites
surprize that agricultural slavery should exist here un-
changed and undiminished.”*

The Lieutenant-Governor of the island of Java, iu May
1812, gives the following information, respecting the origin
of slavery in the Eastern Isles: — “ Macassar and its neigh-
bourhood may be considered as a principal source from
which slaves have been exported ; and without, in this
place, entering into any discussion of the origin and causes
of this state of society, which, in a general point of view,
must be referred to backwardness of civilization and preva-
lence of native authority, it must be observed that, in con-
sequence of its being the favourite source of revenue among
those chieftains, it will require much delicacy and caution
in attempting any measures to restrain where argument
could be of no avail, and force would be inconvenient.

“ In my instructions to Captain Phillips, on his proceeding
to Macassar, I directed his attention in a particular manner
to this interesting subject; but I regret to find from his
report that at present there is little prospect of his favour-
able interference. In short, he seems decidedly of opinion
that, “ as men-stealers are very common over the country,
if he prohibited their selling their stolen property at Macas-
sar, they would still carry on the trade in the Boui terri-
tory;” where, though so immediately under the eye of the
Resident, the Rajah would no doubt maintain his right

Par. Papers, p. 092.

licit ish Hinnanif y. 3(»!)

equally with that which he exercises at pleasure of life and
death.

“The native laws, usages, and habits, regarding slavery, are
in many instances so various and contradictory, and it is so
difficult to trace them to any authentic source, that is uni-
versally admitted and acknowledged, that I am fearful but
very little light will be obtained from them. Prisoners of
war are in many cases considered as the property of the
conqueror, and consequently sold as slaves. The families
of criminals who may be executed for particular crimes
become likewise a droit of the chief ; and in many cases
criminals are pardoned on condition of being sold into sla-
very. Throughout the whole of the Eastern Islands, debt-
ors become responsible in their services to their creditors,
and it does not appear that there is any generally acknow-
ledged law among them to prevent the chief of a family
selling his wife and children into slavery. The desperate
manner in which the Bugguese prows are known to defend
themselves at sea, is accounted for by the numerous crew,
who are all separate adventurers on a borrowed capital,
having left their families hypothecated for the debt, who be-
come slaves to the creditor in the event of the debtor part-
ing with the property under anv circumstances without his
life.”*

“The Dutch law being blended with the Roman, and the
colonial law founded on both, slavery has been fully recog-
nised as legal by the European government, while the uni-
versal prevalence of Mahometanism renders it legal with
every native administration, and as such it appears, without
any occasional difference of opinion, to have been always
considered.

“ Slavery, however, on the island of Java, is to be consi-
dered as exclusively confined to domestic purposes, and
may be viewed rather as a regulated domestic servitude
than that detestable system which the legislature of Great
Britain have, to the credit of humanity, so vigorously sup-
pressed in the W est Indies. Slavery , however , under
any shape, or if it hears only the name , is so repugnant to
every principle of enlightened administration, and. so in-
consistent with your Lorship's + benevolent plans, that 1
.tear I should not stand excused in my defence of such a

Par. Papers on Slavery in India,, pp. 154, 155
+ Lord Minto.

2 B

:370

India a Cries to

system under any modifications or circumstances what-
ever.”*

The rise of slavery in the newly acquired island of Pe-
nang, or Prince of Wales Island, is described as follows,
in a letter from the judge and magistrate in Jan. 1802, to
the Marquis of Wellesley, then Governor General of
India. — “ My Lord Marquis: — In a case which lately came
judicially before me, a question arose, ‘ Whether civil
slavery, that is, a right in one man over the person and
fortune of another, were to be considered as established at
Prince of Wales Island.’ I was not ignorant that slavery,
limited and unlimited, had been here tolerated. I know
that emigrants, both from the Malay Peninsula and from
the Eastern Islands, who had become inhabitants of Prince
of Wales Island, have been permitted to retain in slavery
those whom they had brought as slaves to this place.
Some of these, indeed, are in utter slavery, while others
are only in limited servitude. rI he latter is the condition
of those who are styled slave debtors, and these are people
that voluntarily become slaves to their creditors till their
debts are paid. But all this passed, sub silentio; for, after
careful search, I have not found any regulation of fhe local
government, or any order from the Governor General in
council, authorising the establishment of slavery, limited or
unlimited, at Prince of Wales Island. 1 his right, if anj
such in fact exists, rests therefore simply on a usaye of
fourteen years. Thus circumstanced, having no authority
to guide iny judgment, my delicacy increased in proportion
to the interests on which I was called to determine; and,
in this case, subordinate to the question of civil slavery,
arose two other questions. The first a question of fact,
< Whether the father of A. ever had been a slave at Quid-
dah?’ The second a question of law, ‘ What was to be
the condition of A. now resident at Prince of Wales
Island, whether born of one parent, who was free, and of
another, who was enlaved, or born of parents who were
both slaves, and now resident at Prince of Wales Island.

“ I was desirous of avoiding the determination of this
case, and remitted it to the Lieutenant Governor ; but in
deference to his particular request, I gave my opinion that

* For an account of the Slave Trade at the Island of Nias, near Su-
matra, see an interesting article from the Singapore Chronicle, in the
Imp. Mag. Jan. 1830, p. 48—54.

British Humanity.

371

the evidence did not prove that the father ever had been a
slave, but that it inclined to show that the mother had been
a slave at Quiddah, and I thought the son should follow the
condition of his father. I was led to this opinion from a
consideration that it is the old law of villanage in England,
and, although I know it was contrary to the maxim of the
civilians, partes sequiter ventrem, yet the latter authority
had no weight with me ; first, because slavery had not yet
been established by authority at Prince of Wales Island ;
next, because I could not see any local circumstance requir
ing its establishment ; and, lastly, because a slate of slavery
is, in its own nature, had, neither useful to the master nor
to the slave, nor to the state under which they live. The
Lieutenant Governor, on the contrary, was of opinion that
the evidence proved both parents of A. were slaves, and,
under the regulations for the administration of justice on
this island, ultimately decreed, that A., resident in this
island, should be delivered up as a slave to Hakim Sullee,
Captain Malay, resident also on this island.

“ By this decree slavery is now recognised and established
by the local government of this island, and therefore, in
addition to the observations which heretofore I have had
the honour of submitting to the consideration of your
Excellency in council, I feel the necessity of representing
that regulations are now requisite, in which the right that a
master is to possess over the person and fortune of his
slave, at Prince of W ales Island, should be explicitly
defined ; and 1 hope that your Excellency in council Mill
take into consideration the case of the offspring of slaves,
and particularly of those who are born of one parent who is
free, while the other is a slave. Nothing can be presumed
on the moderation or justice of Mahoinedans who possess
slaves. By their usages the virtue or honour of female
slaves is at the mercy of their master. I could hope that
the right of the master was by law expressly limited to the
bounds of humanity. I have no other apology to offer
than my conviction that the subject matter of my letter is of
the first importance to the interests and prosperity of this
rising colony.”*

Of the nature of Slavery in India some idea may be
formed from the following extracts. The Governor General,
in March, 1775, transmitted to the Honourable Court of

* Par. Papers on Slavery in India, pp. 429, 430.

2 b 2

372

India's Cries to

Directors extracts from a translation of the Hindoo Laws
by N. B. Halhed, Esq. From this code it appears that
slaves are divided into fifteen classes, viz. —

“ 1. Whoever is born of a female slave, and is called Gerhejat.

2. Whoever is purchased for a price, and is called Iveereeut.

3. Whoever is found any where by chance, and is called Lubdehee.

4. Whoever is a slave by descent from his ancestors, and is called
Dayavaupakut.

5. Whoever hath been fed, and hath had his life preserved by another
during a famine, and is called En^kil Behrut.

6. Whoever hath been delivered up as a pledge for money borrowed,
and is called Abut.

7. Whoever, to free himself from the debt of one creditor, hath bor-
rowed money from another person, and, having discharged the old debt
gives himself up as a servant to the person with whom the present debt
is contracted ; or whoever, by way of terminating the importunities of a
creditor, delivers himself up for a servant to that creditor, and is called
Mookhud.

8. Whoever hath been enslaved by the fortune of battle, and is called
Joodih Peeraput.

9. Whoever becomes a slave by a loss on the chances of dice, or other
games, and is called Punjeet; according to the ordinations of Perkashkar
and Pareejaut, and according to the ordination of Chendeesur, it is thus
that by whatever chance he is conquered, and becomes a slave, he
is called Punjeet — approved.

10. Whoever of his own desire says to another, “ I am become your
slave,” and is called Opookut.

11. When a Chebteree, or Bice, having become Sinassee, apostates
from that way of life, the magistrate shall make him a slave, and is called

Perberjabesheet. . . .

12. Whoever voluntarily gives himself as a slave to another tor a sti-
pulated time, and is called Gheerut. ,

13. Whoever perforins servitude for his subsistence, and is called

Bheekut. . . ,

14. Whoever, from the desire of possessing a slave girl, becomes a

slave, and is called Berbakrot.

15. Whoever of his own accord sells his liberty, and becomes a slave,
and is called Bekreet.”*

In the trial of the commander of a Danish trading-vessel
for procuring native children, and exporting them as slaves,
in Auo-. 1789, Sir R. Chambers stated— “ The only cases
in which slavery was lawful under the Mahomedan Govern-
ment. Infidels, taken prisoners in war, fighting against
Mussulmans, were considered as the slaves of the captors
and the slavery extended to their children. In cases of
famine, publicly declared, it was lawful for farmers to sell
their children, and persons of more than fifteen years of

* Par. Papers on Slavery in India, p. 7.

British Humanity ■ -

age might sell themselves to obtain a subsistence. But
that in these four cases, the only existing ones under
the Mahomedan government, the condition of slavery was
put under many legal restrictions, and that it was unlawful
for a Mussulman to sell his slave. That the exportation ot
subjects of a Mussulman government to be sold to a state
of slavery was unknown; and, he believed, that it was the
first time' such an offence had been committed under the
British flag, and he trusted it would be the last. He wished
it to be understood that, if a similar oflence should e\er
unhappily be again tried before the court, the punishment
would be more severe.”*

The nature of slavery, both Hindoo and Mussulman, will
appear by the following extract from the valuable communica-
tions to the Bengal Government by the magistrate of Bundle-
cund. This gentleman observes — “ Previously to my
submission of the draught ol the Regulation directed to
be submitted to the court of Nizamut Adawlut, 1 deem
it of essential importance to the elucidation ol the subject
to offer a few remarks on the laws of slavery as they now
exist in that part of Hiudostau which it has pleased God
to allot to the control and government of the British nation.
For the sake of perspicuity, and to bring the subject at once
under view, I shall transcribe the questions put to the Maho-
medan and Hindoo law officers officially (tor the purpose ol
procuring a declaration of law on the subject of slavery, ac-
cording to their respective codes), insert their answers, and
offer such remarks as present themselves to my judgment,
or as seem applicable to the subject.

Questions put to the Mnftee by the Nizamut Adawlut.

Questions and answers by the law officers.

First Question. — “ What description of slaves are autho-
rized by the Mohomedan law ?”

Answer. — “ All men are by nature free and independent,
and no man can be a subject of property, except an infidel
inhabiting a country not under the power and control of
the faithful. This right of possession which the Moslems
have over Hurbus (infidels fighting against the faith) is ac-
quired bv Isteela, which means the entire subduement
of any subject of property by force of arms. The original
right of property, therefore, which one man may possess
over another, is to be acquired solely by Isteela, and cannot

Pur. Papers on Slavery in India, p. ‘21.

374

India's Gries to

he obtained in the lirst instance by purchase, donation, or
heritage; when, therefore, an Imautn subdues, hy force of
arms, any one of the cities inhabited by infidels, such
of them as may be taken prisoners become his rightful pro-
perty, and lie has the power of putting them to death or
making them slaves, and distributing them as such among
the Ghazees (victorious soldiers), particularly when fighting
against infidels ; or he may set them at liberty in a Mussul-
man country, and levy the capitation tax; should he make
them slaves, they become legal subjects of property, and
are transferrable by sale, gift, or inheritance ; but if, after
captivity, they should become converts to the faith (Islam),
the power of death over them is thereby barred, though
they would continue slaves; for, slavery being the necessary
consequence of original infidelity, the subsequent conver-
sion to Islam does not affect the prior state of bondage to
which the individual has been regularly rendered liable by
Isteela, provided this be clearly established. From this it
is evident that the same rules are applicable to slaves of
both sexes. If slaves are afterwards sold, or given away,
by the Imaum, or by the Ghazees, who shared at the distri-
bution, or if they should become the property of another by
inheritance, they then become slaves under the three
different classes of purchase, donation, and inheritance.

“ If a female should bear offspring by any other than
by her legal lord tmd master, whether the father be a free-
man or a slave, and whether the slave of the said master, oi
of any other person, in any one of these cases, such
offspring is subject to slavery, and these are called Khana-
zad (born in the family); but, if the children be the acknow-
ledged offspring of the right owner, they are then free, and
the mother of them (being the parent of a child by her
master) becomes, at his decease, free also ; and this rule is
applicable to all their descendants to the latest posterity.

“ The practice among free men and women of selling
their own offspring, during the time of famine, is ex-
tremely improper and unjustifiable, being in direct oppo-
sition to the principle above stated, viz. that no man can
he a subject of property, except an infidel taken in the act
of hostilities against the faith. In no case then can a
person, legally free, become a subject of property ; and,
children not being the properly of their parents, all sales
or purchases of them, as any other articles of illegal pro-
perly , are consequently invalid. It is also illegal loi any

British Humanity .

375

free man to sell his own person, either in time ot famine or
thong'll he be oppressed by a debt which he is unable to
discharge. For in the first of these cases a famished man
may feed upon a dead body ! or may rob another ; and a
distressed debtor is not liable to any fine or punishment.

“ We are not acquainted with the principal or detailed cir-
cumstances which led to the custom prevailing in most Mus-
sulman countries of purchasing and selling the inhabitants
of Zanguibar, Ethiopia, Nubia, and other Negroes : but the
ostensible causes are, either that the Negroes sell their
own offspring, or that Mussulman or other tribes ot people
take them prisoners by fraud and deceit, or seize them by
stealth from the sea shores. In such cases, however, they
are not legally slaves, and the sale and purchase of them
are consequently invalid. But it a Mussulman army, by
order of an Imaum, should invade their country, and make
them prisoners of war by force of arms, they are then legal
slaves, provided that such Negroes are inhabitants of a
country under the government of Infidels, and in which a
Mussulman is not entitled to receive the full benefit and
protection of his own laws. With regard to the custom,
prevailing in this country, of hiring children from their pa-
rents, for a very considerable period, such as for seventy or
eighty years, and under this pretext making them slaves, as
well as their produce also, under the denomination of Kha-
razad (domestic slaves), the following laws are applicable;
viz. It is lawful and proper for parents to hire out their
children on service, but this contract of hire becomes null
and void when the child arrives at the years of discretion,
as the right of parentage then ceases ; a free man, who has
reached the years of discretion, may, however, enter into a
contract to serve another, but not for any great length of
time, such as for seventy years ; as this also is a mere pre-
text, and has the same object of slavery in view, whereas
the said free man has the option of dissolving any contract
of hire under either of the following circumstances : — It is
the custom, in contracts of this nature, for a person hired on
service to receive a compensation in money, clothes, and
food, as the price of hire ; any day therefore that a servant
receives such a compensation he is in duty bound to serve
for that day, but not otherwise. The condition of contract
of hire requires that the return of profit be equal to the
price of hire, and this cannot be ascertained but by degrees,
and in course of time. The contract of hire, therefore, be-

Indian (Jr ins to

:i7(>

comes complete, or fulfilled according to the services or be-
nefit actually rendered in return for the price of hire re-
ceived, and the person hired has consequently the option of
dissolving the contract at any moment of the period origin-
ally agreed for.

“ It is however unavoidable and actually necessary in con-
tracts of a different nature, such as in rent of land, &c.,
that the lessee should not have this power ; but reverting to
contracts of hire for service for a long period, the nefarious
practices of subjecting free men to a state of bondage and
slavery, under this pretence, it appears expedient to provide
against such abuses, and with this view to restrict the period
for service in all contracts of hired freemen to a month, one
year, or the utmost to three years, as in cases of Ijanawugh,
a form of endowment. It is customary also among the
Zanane Towaf (women who keep sets of dancing girls), to
purchase female free children from their parents, or by en-
gagements directly with the children themselves ; exclu-
sively of the. illegality of such purchases, there is a further
evil resulting from this practice, which is, that the children
are taught dancing and singing for others, and are also made
prostitutes, both of which are extremely improper and ex-
pressly forbidden by the law.’’

Remarks. — “ From the reply it is'evident that, by the Mussulman law,
no man can have the right of property over another human being except
a Mussulman, and even he can acquire that right over an infidel only,
inhabiting a country not under the power and control of the faithful ;
and that this right which Mussulmans have over infidels fighting against
the faitli is acquirable by Isteela, which means the entire subduement ot
any subject of property by force of arms ; the right of property, there-
fore, which one man may possess over another, is to be acquired, in the
first instance, by “ Isteela, and cannot be obtained originally by purchase,
donation, or heritage, &c. It follows that all persons in a state of bon-
dage, over whom the right of property has not been obtained by Isteela,
or the offspring of parents over whom the above right was not acquired,
are, by the Mussulman law, free; and that it is the duty of the llakim, or
persons claiming their freedom, over whom the right of property derived
from Isteela cannot be legally established or traced, to declare such per-
sons of either sex free by a legal recorded decision, which shall secure to
them the future enjoyment of that freedom.

“ It also appears, by this answer, that although legal bondage be estab-
lished, the circumstance of subsequent conversion to the faith is a bar to
the power of death, which the proprietor originally possessed over all
slaves over whom the right of property was in fact obtained by Isteela ;
but that the above conversion does not affect the prior state of bondage,
&c., &c. The same rule is applicable to slaves of both sexes.

“ Slaves^sold or given away by the Iinaum, or the Ghazee (conqueiors
or victorious troops) who shared at the distribution, or if afterwards they

British Humanity.

377

become the property of another by inheritance, they continue slaves
under the different rights of purchase, donation, and heirship. It appears
by the Mussulman law that the offspring of a female slave, whether by a
freeman or a slave of any description, except by her master, such
offsprings are slaves, and are called Khanazad (born in the family). If,
however, the offspring shall be acknowledged by the master, they shall
be free, and the mother also, at the death of her owner, becomes free ;
and this also emancipates their descendants to the latest posterity. It
may be inferred from the provision here noticed, &c., that, to entitle
the child to freedom, and the mother to emancipation, on the death of her
lord, his ucknmvlcdgment, and that he is the father, the offspring of the
slave is necessary to give the law force. Here the principles pursued by
Kuropean legislation are reversed, and there are many obvious motives
that may induce the owner to deny his being the father of the child.

“ The sale of their offspring by free men or women is declared to be
extremely improper and unjustifiable, being in direct opposition to the
fundamental and only principle upon which a Mussulman’s right to a
slave exists, viz. that no man can be a subject of property except an inti-
del taken in the act of hostilities against the faith. All sales and pur-
chases of the above described offspring, as of any other articles of illegal
property, are invalid.

“ It is also declared by the Mussulman law, as here developed, that a
free man cannot sell his own person. The law officer here stales his un-
acquaintance with the circumstances which led to the prevalence of the
custom in most Mussulman countries, of purchasing and selling the in-
habitants of Zanguibar, Ethiopia, Nubia, and other Negroes, nor is the
enquiry of any consequence to the British government : they are evidently
not legally slaves by the Mussulman law.

“A free man, arrived at the years of discretion, may contract to serve
for a reasonable, not a great length of time, such as seventy years ; but it
is here stated, that the said free man, so contracting, is to receive a com-
pensation, and is compelled to serve for that day for which he has re-
ceived compensation, but not otherwise; the person hired has conse-
quently the option of dissolving the contract at any moment of the period
originally agreed for. It is observable that this is contrary to the nature
of all contracts, which are, or ought to be, specific and mutual ; but the
Mussulman law assigns reasons, in the subsequent paragraph of the
answer on which I am remarking, explanatory of the causes which render
this contract different from others, such as rents, &c., where the lessee
has not this power, and those reasons are more enlightened, and show a
greater anxiety for the personal liberty of the individual, than is commonly
to be found amongst the laws of Mahommed.

“ Here is stated a custom existing amongst the Zanane Towaf(“ women
who keep sets of dancing girls”) of purchasing female free bom children
trom their parents or others, or making engagements with the children
themselves, to be taught the practice of dancing and singing for others,
and also for the immoral and licentious purpose of being made prosti-
tutes, both of which are allowed to be extremely improper and expressly
forbidden by the law. 7’/ie extent of the above evil would be best ascer-
tained by a Jew appropriate queries put to the several magistrates, but more
especially to those of the large or principal cities ; the result would at once
open the eyes of government to an evil which loudly culls for the intcr-
pohy*’’ tl,C ^^uturey 011 cvcry principle of humanity, morals, and

378

India's Cries to

Second Question. “ What legal power are the owners of
slaves allowed to exercise upon the persons of their slaves,
and particularly of their female slaves ?”

Answer. — “ The rightful proprietor of male and female
slaves has a claim to the services of such slaves to the ex-
tent of their power and ability. He may employ them in
baking, cooking, in making, dyeing, and washing clothes ;
as agents in mercantile transactions; in attending cattle, in
tillage, or cultivation ; as carpenters, ironmongers, and
goldsmiths ; in transcribing ; as weavers, and in manufac-
turing woollen cloths ; as shoemakers, boatmen, twisters of
silk, water drawers ; in shaving ; in performing surgical ope-
rations, such as cupping, &c. ; as farriers, bricklayers, and
the like ; and he may hire them out on service in any of
the above capacities; he may also employ them himself, or
for the use of his family in other duties of a domestic nature,
such as in fetching water for washing on evazoo (religious
purification), or anointing his body with oil, rubbing his feet,
or attending his person while dressing, and in guarding the
door of his house, &c. He may also have connexion with
bis legal female slave, provided she is arrived at the years of
maturity, and the master or proprietor has not previously
given her in marriage to another.”

“There is nothing objectionable in the duties here stated to be lawfully
demandable from slaves of both sexes. The obvious immorality, and the
great impolicy and inhumanity of the licentious authority stated in this
answer, requires no comment. The law officer, although he has stated
in part the truth, has not embraced the whole truth : the Islamite has the
power, by the Mussulman law, of exercising, with his female slaves,
licentious intercourse, at the mention of which modesty recedes with
blushes and humanity shrinks with horror.”

Third Question. — “ What offences upon the persons of
slaves, and particularly of female slaves, committed by
their owners or by others, are legally punishable, and in

what, manner ?' .

Answer. “ If a master oppress his slave by employing him
on any dutv beyond his ability, such as insisting upon his
carrying a load which he is incapable of bearing, or climb-
ing a tree which he cannot, the hakim or ruling power may
chastise him. It is also improper for a master to order Ins
slave to do that which is forbidden bv the law, such as put-
ting an innocent person to death, setting fire to a house,
tearing the clothes off another, or to prostitute himself by
adultery and fornification, to steal or drink spirits, 01 lo

British Humanity .

379

slander and abuse the chaste and virtuous ; and, if a master
he guilty of such like oppressions, the hakim may inflict ex-
emplary punishment by Fazir and Ucqubut Shukool Illah:
literally, the right of God, and meaning on principles of
public justice.

“ It is further unlawful for a master to punish his male or
female slave for disrespectful conduct, and such like offences,
further than by sadeeb (slight correction), as the power of
passing sentence of tazeer and gizes is solely vested in the
hakim. If, therefore, the master should exceed the limits
of his power of chastisement, above stated, he is liable to
tazeer. If a master should have connexion with his female
slave before she has arrived at the years of maturity, and, if
the female slave should in consequence be seriously injured,
or should die, the ruling power may punish him by tazeer
and Uquobut llagool J illah, sis before defined .

“ It will be allowed that the spirit which limits and enumerates the em-
ployments which a master is hereby forbidden to extort from his slaves,
under the penalty of being liable to exemplary punishment by the hakim]
on principles of public justice, is humane and proper, and might be suffi-
cient for the purpose of good order and government, were it possible
that the spirit of the law could be carried into effect. Hut that this is
grossly the reverse must be obvious. To any man acquainted with the
manners and customs of the natives, no argument is necessary to prove
that the reverse is the case; and it is hardly necessary to remark on the
degree of suffering that a poor, illiterate, wretched and desponding slave
will submit to from his lord, whom, from infancy perhaps, he has been
accustomed to look upon, with trembling anxiety, as the sole arbiter of
his fate, upon whose whim or pleasure all the little happiness, or rather
the absence of misery, which he hopes to experience, entirely depends.
Is it likely that a slave under such circumstances should dare to apply
to the ruling power for redress ? 1 1 J

“ If a master, excited by lust, unrestrained by shame, or by habit, shall
have connexion with a female slave before she has arrived at the years of
maturity, if the female slave should in consequence be severely injured
or die, what is the consequence? The ruling power may punish him
as before defined. Shall a British government sanction so horrid a
law ?

Fourth Question. — “Are slaves entitled to emancipation
upon any and what maltreatment, and may the courts of
justice adjudge their emancipation upon the proof of such
maltreatment ? In particular, may such judgment be
passed upon proof that a female slave has, during her mi-
nority, been prostituted by her master or mistress, or that
any attempt of violence has been made by her owner ?”

380

India's Cries to

Answer. — “ If the master of male or female slaves should
oppress or tyrannize over them by treating them unjustly,
stinting them in food, or imposing upon them duties of an
oppressive nature, so as to cause them affliction and distress,
or if a master should have connection with his slave girl
before she has arrived at the years of maturity, or should
give her in marriage to another, with permission to cohabit
with her in this state, such master sins against the divine
laws, and the ruling power may punish him ; but the com-
mission of such crimes by the master does not authorize
the manumission of the slave, nor has the hakim any right
or authority to grant them emancipation. Adverting to the
principle upon which the legality of slavery is originally
established, viz, that the subject of property must be an
infidel, and taken in the act of hostilities against the faith ;
and also to the several branches of legal slavery arising
from this principle, as by purchase, donation, inheritance,
and khanazadee ; whenever a case of possession of an
unlawful male or female slave should be referred to the
hakim for investigation, it is the duty of the hakim to pass
an order, according to the original right of freedom of such
individual, to deprive the unjust proprietor of possession,
and to grant immediate emancipation to the slave.

(signed and sealed)

Soorajoddeen Ullee, and

Mahomed Hashed .”

« The purport'of this question appears to be ascertained, whether on
any and on what maltreatment a slave is entitled to emancipation on
proof, and whether the courts of justice are entitled to pass such judg-
ment, particularly on females being prostituted by their master oi mis-
tress during their minority, or on any attempt of violence being made.
From the reply to this question, it appears. that acts of oppression, and
even violation of the person of a female slave, before she is at the. years of
maturity, by the master, or the crime of giving her at that age in mar-
riage, are declared, as they truly are, crimes against the divine laws, and
the ruling power may punish by stripes ; but it is to be observed that, by
the Mussulman law, the commission of these crimes by the owner does
not entitle the wretched slave to manumission, nor has the ruling power
the right to grant her emancipation ! !

“ Humanity, which is shocked at the idea of its being a question whe-
ther or not British legislation shall sanction so diabolic a law, under the
impressions of horror which every humane mind must feel at the depra-
vity of such inhuman laws, which cannot fail to debase the human
mind to the injury of society, to morality, and religion, is relieved by the
perusal of the next sentence. Adverting to the principle upon which
the legality of slavery is originally established, viz. that the subject of
property vmt be an inf, del, taken in the net of hostilities against thefaith ;

British Humanity .

381

and also to the several branches of legal slavery which shoot from this
root or principle, purchase, donation, inheritance, and khanazeed ; when-
ever a case of possession of an unlawful male or female slave, that is to
say, who is not himself or herself under the original description of an
infidel taken in the act of hostilities against the faithful under an Imauni,
or descended from a person of the above description, over whom the
right of property has not been obtained by one of the modes described,
shall Come before the ruling power, to pass an order according to the
original right of freedom of such individual, and to deprive the unjust
proprietor of possession, and to grant an immediate emancipation. ’

Questions put to the Pundit by the Nizamut Adawlut.

1st Question. — Answer. “There are fifteen different
sorts of male and female slaves.” See p. 372.

Remarks. — “Of the injustice and unreasonableness of the whole of the
description of slaves sanctioned by the Hindoo law on the acknowledged
principles of natural freedom, or on principles of expediency and hu-
manity, few men I conceive will doubt ; and to enter into argument to
prove this self-evident perversion of the laws of nature and of God,
which are written in the hearts of all enlightened men, would be a waste
of intellect. I am confident such wide-spread degradation of the human
race can never, on serious consideration, lie authorized by an enlightened
British Government.”

2nd Question. — Answer. “The owner of a male or fe-
male slave may require of such slave the performance of
impure work, such as plastering and sweeping the house,
cleaning the door, gateway, and necessary ; rubbing his
master’s naked body, bunudome nelianu, with oil, and cloth-
ing him ; removing fragments of victuals left at his master’s
table, and eating them; removing urine and human ordure;
rubbing his master’s feet and other limbs, &c. In cases of
disobedience or fault committed by the slave, the master
has power to beat his slave with a thin stick, or to bind him
with a rope : and, if he should consider the slave deserving
of severe punishment, he may pull his hair or expose him
upon an ass ; but, if the master should exceed this extent
of his authority, and inflict punishment upon his slave of a
severer nature than above stated, he is liable to pay a fine
to the hakim or ruling power, of a thousand puns of khar
mahozrens, eight thousand cowries. This is declared by
Munnoo, according to Patnakar Behbad, Chinta, Munnie,
and other authorities.”

“ The facility and impunity with which power can tyrannize over a
wretch in a state of bondage and absolute dependence requires no argu-
ment ; and what is the punishment if, against all chance or hope, the
tyrant is brought to trial, and even to conviction? A pecuniary fine !

38‘2

India's Cries to

3rd Question. — Answer. “ A master has no right to com-
mand his male or female slave to perform any other duties
besides those specified in the answer to the second question,
or authority to punish his slave further than in the manner
before stated; and if he should exceed this discretionary
power, in either case, he is liable to the same penalty, viz.
one thousand puns of cowries. This is declared by Munnoo
and Beshie.”

4th Question.— Answer. “The commission of offences
of the above nature by the master does not affect the state
of bondage of the slave ; and the ruling power has not the
right of granting his manumission ; but if it should be esta-
blished in evidence, before the hakim, that any person
having stolen or inveigled away, by fraud, a child or slave,
had afterw ards sold him to another, or that any person had
compelled another into a state of slavery by violence, the
ruling power may then order the emancipation of such child
or slave ; and if a master, or any other by permission of the
master, should cohabit with a slave girl before she has arrived
at the years of maturity, and this fact be proved, the ruling
power may sentence such offender to pay a fine of fifty puns
of cowries, but cannot emancipate the slave girl ! !

“Whenever a slave girl has borne a child by her master,
such slave, together with the child, becomes free, and the
ruling ■power should sanction their emancipation.

“ This is the law declared by Jak Bulk Mannoo and
Kutoobun, according to Mittuchora and other authorities,
(signed) Chattoor Bhooj Necarutun.

Chiterput Oapadhea .”

“ It does not appear that the commission of any, or all of the offences
supposed in the fourth question, afTect the state of bondage in the suffer-
ings of the wretched slave, nor by the Hindoo law has the ruling power
the authority of emancipating the injured bondsman, even under all the
above maltreatment; but a treacherous inveigling away of a child and
selling it as a slave, or the subjecting to slavery by violence, are declared
illegal, and the ruling power may emancipate such child or slave.
Should however a master, or any other by permission of the owner, cohabit
with a slave girl before she has arrived at the years of maturity, and the
fact be proved, the ruling power may sentence the offender to fifty puns
of cowries. Here a crime, most monstrous, by which the laws of nature

are outraged, is punishable by a pecuniary fine ! I suppose for t le ene t

of the ruling power.”

“ The foregoing being the Mussulman law, as expounded
by the law officers, and the Mussulman law being that by
which we govern in cases of life and limb, surely it ought

British Humanity.

383

to be extended to personal freedom ; for from personal free-
dom alone can life or limb, the first gifts of nature, acquire
their due value. The foregoing, I think, will be admitted,
and investigation will render it evident that at the present
moment, of the many thousands male and female slaves held
in bondage in the Company's dominions, and subject to the
grossest usage, prostitution , and every other depravity ,
under the pretence of slavery being sanctioned under the
Mussulman law , not a single man or woman exists to
whom the right of property , on the principle laid down
by that la w, can possibly be proved and established ! The
mode, therefore, of remedying the gross evils that do exist
on this head, is as easy as it is obvious. Enforce the spirit
and letter of the Mussulman law as it applies to slaves,
and as far as that portion of the inhabitants of our Indian
possessions are concerned ; — you remedy the evil, and
give the blessing of liberty to thousands, and that without
infringing a particle of the Alahomedan religion ; on the
contrary, so far as this regulation is connected with the
Mussulman religion, you only check a licentious deviation
from the principles of Mahomedan law and religion on the
point in question.’’*

The practice of kidnapping children, for the purpose of
selling them as slaves, appears to have been very prevalent
in various parts of India. Respecting a case of this kind at
Miduapore, on the borders of Orissa, in 1794, the magis-
trate, R. Bathurst, Esq., thus expressed his indignation of
the crime. — “To that part of the futwa which respects Sha-
zaddee, equity and humanity alike prompt me to object in
the strongest terms. Her crime is of a nature to break
asunder the ten-derest ties, and to consign its innocent vic-
tims, either rudely torn, or cruelly seduced from their
parents home, to hopeless slavery, to experience in the
course of it, too probably, no wages but stripes, no relief
but death. Such is the complexion of her guilt. What
says the futwa, which, regulated by Mussulman justice,
weighs, it would seem, in the same scale of moral turpitude,
the stealing of a cur dog and the kidnapping of a child '
1 liirty-five strokes with a rattan and four months confine-
ment, which if changed to hard labour and imprisonment
for life, although still disproportioned to the extent of her

* Par. Papers on Slavery in Tndia, p. 309 — 317.

384

India's Cries to

offence, might, perhaps, operate to deter others from the
practice of similar enormities.”*

The nature of slavery in Canara, under the Madras Pre-
sidency, is thus described by J. G. Ravenshaw, Esq.,
Collector, in Aug .1801 “ By far the greatest part of the
slaves employed in agriculture are the Daerds, of whom
there are various descriptions and properties ; no order was
ever given for their being included in the registers ; the
whole number of them, by the population statement, is
52,022, men, women, and children ; of which number there
are in the Baincoor talook 5,894 ; the number belonging to
every landlord shall hereafter, as desired, be entered in the
registers. There are three distinctions; the Moondaul,
Mogare or Magor, and Mavey Daerd ; the two former
differ from the latter in the way of food, — neither of them
will eat the flesh of a cow or bullock ; or go near the place
where one has died or been killed, till the carcase is re-
moved ; the Mavey Daerd, though he will not kill the
animal, will eat its flesh after it is dead. If one dies at the
house of a Moondaul or Mogare, a Mavey is sent for to
remove the carcase. In the Moondaul and Mayer sects, pro-
perty descends from uncle to nephew ; a father (jives up
his children to their uncle. In the Mogare sects, property
descends from father to sou. A Mogare and Moondaul will
eat together, though it is not common ; if, however, they
do, the form of taking away the dishes or pans they eat out
of, washing and returning them clean to the party who gives
the repast, is invariably observed. They never intermarry
by consent ; but if a Moondaul runs away with a Mogare,
the latter sect assemble, call on the Moondaul, and, after
reprimanding him for the crime he has committed, make
him pay a fine for the offence, and give a repast to the whole
party ; ‘when they have eaten of which, the Mogare is con-
sidered as having relinquished her caste, and being made
over to the Moondaul by it, to become a member of her
husband’s sect. Neither of these sects associate with the

“ If a Moondaul Daerd goes to a landlord or other per-
son, and says he wants to marry through his interests i ; H
the person consents, he gives him from three to four pago-
das to pay the expense of the ceremony , ie ae ’
soon as married, brings his wife to Ins landlord s house, an

* Par. Papers as above, p. 02. See also pp. 242, 243.

British Humanity.

885

both are bound to serve him and his heirs as long as the
husband lives. The landlord is considered as bound to give
the man two cloths, each five cubits in length ; and the
woman two, each of eight cubits length, one to cover the
lower and one the upper part of their frame, per annum ;
the estimated expense of which is one and a half rupees ;
the man is to receive one and a half, and the woman one
lmmi of rice per diem, besides one more of rice per annum
between them ; this last allowance is called ‘ mogu.’ This
couple have no claim over any children they may have
born: they are the exclusive property of their uncle ; but if
he agrees to their remaining with their father till they are
grown up, and their father consents to keep them, this may
be done ; and if, w hen grown up, their father’s owners give
the males money to marry, they are bound to serve him and
his heirs as long as they live. If, however, their uncle
does not agree to their remaining with their father when
young, he takes them, and his master pays them according
to the work they do. As to the daughters, if their uncle
agree, they may remain with their father till somo*person
comes with their uncle’s consent to ask them in marriage ;
they are then given up and bound to serve their husband’s
owner. In the event of the husband’s death, his master has
no right whatever over the mother and children, who become
the property of, or for w horn the children’s uncle is bound to
provide, and they are bound to serve his master if he has
w ork for them. If a man wants to marry a second time, his
master supplies him with money ; in consideration, how-
ever, of this extra expense, he stops the * mogu,’ or allow-
ance of one mora of rice per annum. A man receives no
daily allowance for himself and family during his master’s
harvest, but, in lieu thereof, he gets an eleventh part of as
much grain as is cut, threshed, and stacked, by the whole
of them ; when this work is done, they receive their daily
subsistence as usual. This sect may be called a life pro-
perty on the male side ; they are never sold, though they
sometimes mortgage themselves. If a man who has no
owner is distressed for money, he will borrow of some per-
son, whom he will agree to serve till he repays the amount ;
their owners may also mortgage them in the same wray.

The Mogare or Magor Daercls are bought and sold,
and thence they and their male heirs are bound to serve
their master and his heirs for ever. Females remain with

38(!

India's Cries to

their fathers till married, after which their owners have no
claim on them ; they become the property of their husband’s
master. The average price of a man and his wife, if purchased
together, is from four to five pagodas. These Mogairs
receive the same daily allowance of rice and cloth as the
Moondauls, but they get no annual allowance, the piece of
land and the two trees they get are supposed more than to
equal this ; and in addition to it, if their master can afford
it, he frequently gives them a bullock. The owner pays only
as many of the family as work for him. This sect are some-
times mortgaged, as well as sold.

“ If a person purchases a man and wlman of the Mauray
Daerd sect, and marries them, they and their male heirs
are bound to serve him and his heirs for ever; the purchaser
pays the expense of the marriage. If the man dies, and the
woman marries again, the children she may have by her
new husband are all the property of her owner, by reason
of his having purchased the woman ; but he has no claim
whatever on the new husband. In cases when these people
are not purchased, but merely bind themselves to service,
on account of some person having paid the expense of their
marriages, as the Moondauls do, the same rules are ob-
served as with them ; but there are many of these sects,
who belonging, or being as it were an appurtenant to an
estate, are bought and sold therewith ; they enjoy the same
privileges and allowances as those of the same sects who are
purchased without an estate. The landlord can neither sell
nor mortgage them, nor can they, without the landlord’s con-
sent, mortgage themselves or children.

“ In many of the foregoing cases, an owner is only bound
to give daily subsistence to as many ol the family ot his
Daerds as he employs : if he has more than lie requires, he
may lend them out to other people, who pay him the mogu,
or annual allowance of one mora ot rice, as a sort ot quit-
rent or acknowdedgment that the Daerd he employs be-
longs to him. Daerds cannot go to work for another
person without their owner’s consent, and they are^ bound
to return whenever he may have work for them. This is
the result of an inquiry I was induced to make into the
customs of the people, in consequence of many complaints
having come before me of Daerds being ill-treated by their
masters. The little labour has been amply repaid, from
a consciousness of my having done justice to many ol
them, which I should not have considered myselt com-

British Humanity.

387

petent of doing- without a knowledge of their manners and
services.

“Exclusive of the Daerds, there were another sect of slaves
in Canara, though I believe many of them are now free.
Under the Biddenore government, all illegitimate children,
save those by dancing girls, were considered the property
of the Sircar, which took possession of, and sold them as
slaves, to any person who would purchase them ; the num-
ber of this sort now is about 722 ; there are also many
slaves imported from Arabia.”*

“ The utmost to which the sale of slaves is tolerated in
Malabar,” says J. H. Baber, Esq., Judge and Magistrate
in the North Zillah in 1812, " is domestic slavery, and this
exclusively confined to those born in a state of bondage ; for-
merly this degraded race of men were the exclusive property
of the Hindoos of Malabar, but in course of time, from neces-
sity and other causes, they were transferred and sold to the
Mopillas, but never was it bargained that they were to be
made proselytes. A Pooliar sold or transferred could not
be removed out of the district, his place of nativity ; in con-
sequence the social tie among them was still preserved ;
even the women, though sold, are never separated from
their husbands, whom they still follow, however often they
may change their masters ; the owner of the female, how-
ever, still maintaining his claim to her and to her offspring,
whose right is thus perpetuated from generation to genera-
tion. In some districts the offspring are divided between
the owners of the father and the mother, but thev are never
separated from their parents until adults.”f

“ The slaves in this part of India,” says the Collector of
Malabar, “may be divided into two very distinct classes •
the one consisting of the slaves of Mussulmans, the other
of the slaves of Hindoos. The former are exclusively do-
mestic slaves employed in the house, and are commonly
purchased whilst infants, and brought up in the Mussulman
taith by their masters ; many of them are females employed
in he seraglio or haram of the richer Mussulmans to attend
on their ladies ; and, once there inclosed, they are seldom
allowed egress from it, as they are viewed as part of that
establishment, which it is the chief point of honour with a
Mussulman to guard from the view of another. The men
slaves are employed as menial servants, and having free

* Par. Papers on Slavery in India, p. 548 — 550,

2 C 2

f p. 567.

388

India s Cries to

communications with others, and means of complaint, are
generally well treated ; but none, except those who have
access to the recesses of the haram, can judge of the treat-
ment which the- females receive. The Mussulman slaves,
however, are comparatively few in number; the great slave
population consists of the Hindoo slaves, of whom none
are confined, and all of whom, with the exception of a very
few, are employed in agriculture, and may he termed
field slaves, though occasionally employed in domestic
service.”*

This state of society is very prevalent in the Indian
Archipelago. See a description of Malay Slavery by the
Acting President at Fort Marlboro in 1813.f

The evils of slavery arc innumerable. “ To remedy the
evil,” says one of the Judges in India, “ it appeared to me
highly necessary that it should be ascertained and acknow-
ledged, and its extent fully understood. ”+ The propriety
of this appears from the want of information respecting
slavery in India. The following extracts from the
valuable Papers on this subject it is hoped will rouse the
attention of Britain to the state of slavery in her eastern

dominions. t>

“No progress in arts or science can be expected, says
the worthy Judge of Bundlecund,” from unhappy beings
whose daily reflections reiteratedly press their forlorn con-
dition upon their thoughts. The rudest cultivation ot the
earth is performed with sullenness and reluctancy? hv
wretches whose miseries know no end, but in the moments
of repose. Perhaps exposed to the burning heat ot a ver-
tical sun, immerged to the knees in water, stagnate and
unwholesome, respiring a vapour inimical to existence; per-
haps buried alive in mines replete with noxious minerals and
baneful air, which slowly consumes the human frame, they

die bv piecemeal. , . , » ,

“ Or if (which is the summit of a slave’s good fortune) they
meet with a more lenient lord, still their comforts are em-
bittered by the dread of a change. The stroke of death or
the pressure of misfortune, may transfer them wit t eir
former master’s cattle or his lands to a less tender lord ;
devoid of any established mode of providing for, or bring-
ing up a family, and fearful of entering into the marriage
state, having no protection or security that their dearest

• Par. Papers on Slavery in India, p.897. + pp- 203,205. J p- 308.

British Humanity.

380

and most tender connexions will not be set at nought by
the capricious lust of pampered power, population suffers.

“ In Hindoston, slaves are kept for show', or employed in
the meanest and most laborious offices of servitude. In
ancient times, slaves were bred to trades ; to cultivate the
sciences and other philosophic studies ; and accordingly
some of this class distinguished themselves by their abilities,
and contributed to enlighten mankind. But how much
more speedily has general improvement increased since the
establishment of freedom through the principal parts of
Europe. The freest nations have ever been the first to
dispel the clouds of error, and brighten the dawnings of
knowledge into the meridian splendour of truth.

“ If any thing can add to the horror which the idea of
slavery raises in every human breast, it is the reflection that,
by the Mussulman law respecting female slaves, the master is
not only legal lord of their persons for purposes of laborious
services, but for those of sensual gratification ; even such as
his perverted or unnatural passions may impel his brutality
to indulge. The enormity of this diabolical law is shocking
to humanity, and the horrors of such a wretch’s situation are
not calmly to be thought of.

“ It is not less shocking to reflect that women, who have
spent their youth and worn out their persons in the grossest
debauchery, when their faded beauty no longer produces
their wonted luxuries, and even their former paramours in
guilt turn from them with disgust, purchase female children
for the avowed purpose of the most licentious life. “ These
females, were such injurious practices prevented by the
abolition of all slavery, would become useful members
of the community, and add to the prosperity of the
state, by the increase of their species. They would marry
industrious labourers and mechanics, and numbers would
escape being exposed to the venal and promiscuous in-
tercourse of the sexes, which is highly prejudicial to popu-
lation.

“ The desperation sometimes occasioned by the unfeeling
inflictions ot cruel masters often incite to acts at which
humanity shudders. “This spirit of sanguinary despair
(for, in a state ot slavery, it scarcely deserves the harsh
terms of revenge or murder) had risen to such an alarming
height, in the Roman empire, as to induce the sages of
that early seat of arts and arms to sanction, by law, the
most unreasonable and inhuman massacres ; thev cannot

35)0

India s Cries lo

be called legal punishments, where the innocent and
the guilty are equally involved in one undistinguished
carnage.

“Under systematic slavery the minds of mankind are
inevitably debased. Children being educated amongst, and
attended by these wretches, imbibe tbeir dispositions, and,
having the example of their parents always before their
eyes, learn to consider those under them as a distinct race,
unworthy of the rights of humanity ; consequently they
tyrannize over these unhappy beings in mere wantonness,
with as little remorse as they torture a fly. The first eflorts
of imitative cruelty are viewed by the parents without re-
prehension, their own minds having undergone the same
perversion by the same tuition, and the practice of ma-
turity having deadened their feelings ; so that I fear not
(infrequently this early discovery of vicious inclination is
considered by the fond, but mistaken parent, as a sure
presage of spirit and future greatness. View the manners
of those nations who tolerate slavery, and say whether this
reasoning is not warranted by reality.”*

Sir William Jones, in a charge to the grand jury in Cal-
cutta, June, 1785, thus describes the miseries of slavery ex-
isting at that period, even in the metropolis of British
India. “ I am assured, from evidence which, though not
all judicially taken, has the strongest hold on my belief,
that the condition of slaves within our jurisdiction is beyond
imagination deplorable; and that cruelties are daily practised
on them, chiefly on those of the tenderest age and the
weaker sex, which, if it would not give me pain to repeat,
and you to hear, yet, for the honour of human nature, I
should forbear to particularise. If I except the English
from this censure, it is not through partial affection to my
own countrymen, but because my information relates chiefly
to people of other nations, who likewise call themselves
Christians. Hardly a man or a woman exists in a corner
of this populous town who hath not at least one slave child,
either purchased at a trifling price, or saved, perhaps, from
a death that might have been fortunate, for a life that sel-
dom fails of being miserable. Many of you, I presume,
have seen large boats filled with such children, coming down
the river for open sale at Calcutta ; nor can you be ignorant
that most of them were stolen from their parents, or bought,

par. Papers on Slavery in India, p. 298 — 300.

British Humanity.

391

perhaps, for a measure of rice in a time of scarcity ;
and that the sale itself is a defiance of this government, by
violating one of its positive orders, which was made some
years ago, after a consultation of the most reputable Hin-
doos in Calcutta, who condemned such a traffic as re-
pugnant to their shastra. The number of small houses
in which these victims are pent makes it indeed very
difficult for the settlement at large to be apprized of their
condition; and, if the sufferers knew' where or how to com-
plain, their very complaints may expose them to still
harsher treatment— to he tortured, if remanded, or if set.
at liberty, to starve. Be not, however, discouraged by
the difficulty of your inquiries; your vigilance cannot but
surmount it; and one great example of a just punishment,
not capital, will conduce more to the prevention of similar
cruelties, than the strongest admonition or severest verbal
reproof. Should the slave-holders, through hardness of
heart or confidence in their places of concealment, persist
in their crimes, you will convince them that their punish-
ment will certainly follow’ their offence, and the most har-
dened of them w ill, no doubt, discontinue the contest.”*

In 1810 a claim w as preferred before the court of Sud-
der Dewanny Adawlut for the restoration of some slaves
who had escaped from the Nepaul territory, and sought an
asylum in the British territory. Nine slaves tfere stated
to have been purchased for 226 rupees. This sum was
given by our Government and the slaves liberated. The
depositions of two or three of them show the cruel nature
of slavery in Nepaul.

“ .1 eewee acknowledged that he was a slave, but alleged that, being
employed in cultivating, and receiving nothing from the prosecutor, he
had run away. He represented that if he [should now return to the hills
the prosecutor would cut off his ears as a punishment for his offence.

“ Dhunsree acknowledged that she was the slave of the prosecutor, say-
ing, that she having killed her own child was brought by the prosecutor
before Meer Singh Tuppa, who gave her to him to keep as his slave, that
this was the usual punishment for murder in the hilly country ; she added,
that, having received nothing from the prosecutor to eat, she had ruu off.

“ Joonhee and l.amee also acknowledged that they were slaves, and
alleged the same reason for having run away from the prosecutor.

T “ Oodhree, witness, deposed that Meer Singh Tuppa had given
Nathan and Dhunsree to the prosecutor’s son as payment of his
monthly allowance ; that Nathee had formerly been the slave of Shoobur
Suen, and that Dhunsree, having killed her own child, had been given

* '>ar- Papers on Slavery in India, p. 10. For an affecting account
ol a slave girl seized at Serampore, see p. 48 — 50.

392

India's Cries lo

by Aieer Singh Tuppa to the prosecutor, whose slave she had now
been for three years. With respect to the other four persons, the
prosecutor not having given them any present, they had therefore run
off He further stated that if urns the custom of the hilly country that , if
any woman put to death her new born infant, she was reduced to slavery by
the ruler ; but, if she be able to give her value to her master, he may free
her ; and, in case oj a dispute regarding the amount of the purchase money,
it is lo be settled on the oath of the master

It is further stated “ that, if the slaves were delivered up
to the prosecutor, he would certainly put them to death on
yetting them to their own country .”

R. K. Dick, Esq., Judge of Dacca, in 1813, justly
observes — “ Slaves, or others* sued under that denomina-
tion, labour under many disadvantages in contending against
powerful and wealthy claimants, from their peculiar situa-
tions, the nature of the claim, want of friends, and their
general ignorance and poverty. Their opponents contrive
to obtain fraudulent possession, either by pecuniary rewards,
or by the hope of better service ; or entice them to desert
their masters ; or, by the same seductive influence, cause
them to be inveigled away through the medium of their
private agents, and often to be sold at such distant places
as to prevent future discovery, or the return of the unfortu-
nate being. I have known several instances of individuals
having been happily rescued from this fate and restored to
their families. The odious practice of trafficking in slaves
has long subsisted in that zillali, and doubtless many and
various abuses have been committed under the cloak of an
authorized commerce, or at least of such mercantile trans-
actions not specially prohibited. The trade is carried on to
a considerable extent, as is universally acknowledged, and,
from the best information on the subject, it is computed
that the number of slaves in the district amounts to about
one-sixth of the whole population ; and this number pro-
qresssively increases, as their offspring are also born slaves.
It is impossible to form a correct calculation of the number
of slaves annually exported from the district, but it is
believed to be much less considerable now than formerly.”t

The misery of arbitrary servitude is depicted in a very
affecting manner in the Par. Papers relative to thirty-five
natives of Bengal, who, in 1813, were found in the service of
Mr. W. Browne, at Sidney, New South Wales; they were
discharged by the colonial magistrates, and restored to their

' Par. Papers on Slavery in India, pp. 1)9, 120. f pp. 243, 244.

British Humanity . 393

native country, at the expense of the British Government in
India. (See pp. 2(>7— 296). A few of their depositions
before the magistrate are given.

“ Cliotee Lutchman, another servant of Mr. Browne — I complain of
want of food ; I sometimes got rice, sometimes ottar and wheat, and dhol
and corn, the same as the rest ; I have been ill treated while I was em-
ployed in the store: Mr. O’Brien tied a rope to me to awake me in ease of
alarm ; I did not like it, and objected to it; Mr. O’Brien persisted in it,
and then he gave me a rope’s-ending. I used to do all sorts of work
for him ; I got a thrashing for throwing some straw out, which offended
Mr. O’Brien, in consequence of which I went up to the farm ; Mr.
Browne ordered me back to Sidney, but as it rained he allowed me to
remain till next day. I got drunk, for which Mr. P. Browne put me for
three days on short allowance. I ran away in the bush ; I was not
flogged for it. I have worked on Sundays for myself; if the others go
home I want to go also, but if they stop I w ill not. I had two bottles of
rum charged to me ; it was watered. I have lost my caste for eating
victuals of Europeans, because I could get nothing else.

“ Keereim, a table waiter of Mr. Browne’s, sworn on the Koran, saith —
I have to complain of bad and insufficient food. Mrs. Browne agreed
1 should be her table waiter, but, since 1 have been here, I have been
put to the work of a groom and chamber-maid, and cooking the dog’s
victuals. I have often received a thump on the face and a box on the
ear, on frivolous occasions. 1 was once sent for by Lieutenant M’Quarie
to prepare his hookah for him. I was told by the ladies to go in my
cap ; Mr. Browne asked me why I did so, and gave me five or six blows
with his fist ; I ran behind a cask, where I was so severely beaten that
two men came and lifted me up, gave me water, took me in the kitchen,
and nursed me. I was so beaten that I lay behind the cask for an hour ;
Airs. Browne called out of the window, “ Clive the rascal two or three
wore kicks.” Air. Browne once gave me fifteen strokes with a horse-
whip, because I did not gel his breakfast ready in time ; I still bear the
marks ; both Mr. Brownes were up at the farm, and I was ordered by
Mrs. Browne to remove their chamber-pot ; I refused to do so, and she
made me do it, by which I have lost my caste. I applied for my provi-
sions to the man who gives them out ; he kicked me for asking for them.
I came to Sydney to complain to Air. Browne, and I was sent to the
watch-house, brought before Mr. Wentworth, and by him discharged.
Air. Browne said he would investigate it; he came up, and gave the men
a club to beat me with. I agreed for twenty seers of food per month ; 1
have never received that quantity while I was in Sydney ; I have received
rice and ottar, but at the farm I had nothing but damaged corn ; Airs.
Browne said, shall 1 feed these hops upon rice ? Sometimes we had butter-
milk, but always three parts of water ; Airs. Browne said once, you hog,
you give me all the little potatoes, und keep all the large ones yourself. I
once received some good flour, but generally bad, I gave it to the dogs,
and complained to Airs. Browne, when she gave me some rather better.
I want to go home, but, if I had been well treated, I would have re-
mained twenty years. I have been employed in mixing rum and water
for the servants, and it was equal quantities of rum and water ; they were
charged with it.

I he memorial of (_ famine Dongrinc, and of Charon Muuny, respect-
fully showeth : —

394

Lidias Cries to

“ That both memorialists engaged with Mrs. Browne of Calcutta to
serve her in New South Wales, and have both been employed on Mrs.
Browne’s farm; but, by reason of cruelty and ill-usage on their mistress’s
part, they pray humbly, but earnestly, to be released from such agree-
ment. The former memorialist has to complain that she was employed
at field labour, such as commonly is done by men in this colony ; and,
having been put to bed of a male infant, she was ordered to return to
work by Mrs. Browne on the fifth day after the child was burn! Upon
remonstrating that she was not sufficiently strong, Mrs. Browne with-
held her victuals, thereby compelling her to go reaping wheat, the infant
lying on the ground of the store-room locked up, which occasioned its
death at twenty-one days old, for leant of milk.

“ Your memorialist, Charon Munny, has to represent, amongst a con-
tinued length of ill-treatment, that, having been forced to carry a large
brazen vessel of great weight, she then being heavy with child, miscar-
ried; the next day Mrs. Browne ordered her to work, such as carrying
large logs and other loads.

“ Relying fully on the justice and humanity which distinguish every
court under British administration, your petitioners submit their hard-
ships to your consideration, should the same appear to require such re-
dress as they ask.”’*

Of slavery in Malwa, in 1821, Sir Joint Malcolm observes,
— “ Male slaves are few in Malwa, and are generally treated
more like adopted children than menials. The case is very
different with females, who almost in every instance are sold
to prostitution ; some, it is true, rise to be favourite mis-
tresses of their master, and enjoy both power and luxury,
while others are raised by the success in life of their sons,
but these are exceptions. The dancing women, who are
all slaves, are condemned to a life of toil and vice, for the
profit of others, and some ot the first Rajpoot chiefs and
zemindars in Malwa, who have from fifty to 200 female
slaves in their family, after employing them in all the menial
labours of their house during the day, send them at night to
their own dwellings, where they are at liberty to form such
connexions as they please; but a large share of the profits
of that promiscuous intercourse into which they fall is
annually exacted by their master, who adds any children
they have to his list of slaves. 1 lie female slaves in this
condition, as well as those of the dancing sets, are not per-
mitted to marry, and are often very harshly treated ; so that
the latter, from this cause and the connexions they form, are
constantly in the habit of running away. If discovered,
thev are always given up, provided the deed of purchase
can be produced ; which with them, above all others, must be

Par. Papers on Slavery in India, pp- 274, 275, 276 281.

British Humanity. 31)5

registered at the cutwall’s chabootre at the period the slave
is bought.

“ It is not the habit of the native governments of Malwa
to take any cognizance of the punishment which masters in-
flict upon slaves, except such extend to their life, when they
are responsible; they are in some cases cruelly treated, but
this is not general ; it is indeed against the interest of the
master to do so, when there are so many opportunities of
escaping from his authority.

"The state of Malwa for the last thirty years has been fa-
vourable to the species of slavery described, and that pro-
vince is tilled with the mixed progeny of these unfortunate
women. This traffic must however now decrease, as the
Gwarriahs and others who carried it on, can no longer
steal or conceal children with that confidence of impunity
which they had long done. A few years ago no man dared
leave his own district to inquire after his wife and daugh-
ter ; the whole country can be now traversed in safety.
From this cause, and the discoveries of guilt that have re-
cently been made, the stealers of women and children
have taken alarm ; while the restitution to their relatives of
slaves, bought by them at high prices, must deter future
purchasers.”*

The Committee appointed by the Government of Prince
of Wales Island, in 1808, to report on the propriety of the
abolition of slavery, advert to one of the many evils of this
state of society in the following terms: — “Allowing that
the abolition of slavery might have the effect to retard the
increase of the population, by partially preventing the arrival
of settlers, it would benefit the island in another respect
most essentially — by effectually putting a stop to the infa-
mous practice (still existing, notwithstanding every effort and
regulation of government) of purchasing females for the
purpose of hiring them, and compelling them to ply as
public prostitutes, and enable many industrious Chinese
and others to obtain wives, whom this infamous practice
has hitherto prevented (the great gain resulting from it
enabling the bawds to purchase these females at most extra-
vagant prices) ; and consequently by connecting these Chi-
nese and others more permanently, through the medium of
families, with the settlement, will not only improve much
the character of the community, but tend ultimately to afford

Par. Papers, p. 415, 416.

India's Cries to

39<j

a more certain source of increase of population than from
casual residents.”*

The evils of slavery in the Island of Nias, near Sumatra,
are very forcibly depicted in an article from the Singapore
Chronicle. “The circumstances that attend the traffic of
slaves are no less revolting to humanity than those which
marked it on the coast of Africa. The unhappy victims
torn by violence from their friends and country, and deli-
vered, pinioned hand and foot, to the dealers in human tlesh,
are kept bound during the whole course of the voyage — a
precaution which is found necessary to the safety of the
crew. Instances have occurred where the captives have
seized a moment of liberty to snatch up the first weapon
within their reach, stab all whom they encountered, and
complete the scene by leaping overboard, and voluntarily
seeking a watery death ! The sudden change of diet to
which they are subjected on board a ship, added to the con-
finement and dejection of mind, prove fatal to many. Of a
cargo of thirty slaves, twenty have been known to perish
before the conclusion of the voyage ; and on a moderate
calculation it may be estimated, that, of the total number
purchased, one-fourth never reach their destination.

“On the scenes of violence that take place in the country
itself, in the search of victims, it is needless to dwell ; they
can be better imagined than described. We shall relate
one well authenticated instance, given by an eye-witness.
A plan had been laid to attack a single insulated house, in-
habited by a man, his wife, and children, and to seize the
whole family. At the appointed hour the house was sur-
rounded ; the man no sooner discovered his situation, and
saw that there was no escape, than he locked himself
in the inner apartment, drew his kris, killed first his wife
and children, and then plunged it into his own breast, pre-
ferring death to a life of slavery !

“ Independently of the habits of cruelty and rapine, which
the slave trade tends to infuse, the exorbitant profits it
holds out create an aversion to the slower advantages of
legitimate commerce and agricultural labour. In order to
convey their produce to the sea-ports, the inhabitants of the
interior are obliged to unite in parties of several hundreds,
all completely armed, and, with their loads of rice on their
backs, descend in order of battle to the shores to dispose of

' Par. Papers, p. 441.

British Humanity.

31)7

it ; such is the general insecurity and distrust, that the hus-
bandman goes armed to his labour in the fields, they
select the most difficult situations for their villages, and con-
struct their houses with every precaution against surprises/’*
(See Imp. Mag. Jan. 1830).

Many pages of the Par. Documents on Eastern Slavery
are occupied in detailing the state of the slaves in Malabar,
especially in the investigation of the conduct of a Mr.
Browne, of Anjarakandy, and his slaves (see pp. 560 — 71)0).
A few extracts only can be given of the examinations of
these slaves, taken by the magistrate of Zillah, North
Malabar.

“ I was with five children who were tending cattle, and while at play
two mopillas seized me and took me that very night to Aloppi, where
they gave me to Assen Ally, who sent me in a moonclioo to Malic;
thence I was sent to Anjarakandy, where they made me eat Pooliars’
fOod ; before, if 1 should be defiled by Pooliars, I must wash myself. I

* The misery of slavery in the Isle of France is thus affectingly de-
scribed in a letter from that island. “ Last night I heard a considerable
noise in the yard in which we live, connected with another family. YVe
went to the door, and saw a female slave with her hands tied behind her,
and her mistress beating her with a club in a most dreadful manner.
My blood ran cold within me, and I could quietly see it no longer. I
went up to the mistress, and, in broken French, asked her to stop, and
what her servant had done. I talked with her till her anger appeared to
be abated ; and she concluded her punishment with flinging the club she
had in her hands at the poor creature’s head, which made the blood run
down on her garment! The slave continued with her hands tied behind
her all night. They were untied this morning, and she spent the day in
labour. This evening I saw a large chain brought into the yard, with a
ring at one end, just large enough to go round her neck. The chain was
as large and heavy as an ox chain, and reached from her neck to the
ground. The ring was fastened with a lock and key. The poor crea-
ture stood trembling, while they were preparing to put the chain on her.
The mistress’ rage rekindled at seeing her, and she began beating her as
before. I went to her again, and begged she would stop. She did ; but
so full of anger that she could hardly speak. YYrhen she became a little
calm, I asked her if she could not forgive her servant. She made me un-
derstand that she would forgive her, because I had asked her ; but she
would not have her servant to think it was out of any favour to her. She
told her slave that she forgave her, because I requested it. The slave
came, knelt, and kissed my feet, and said, ‘ Mercy madam, mercy
madam,' meaning, Thank you madam. I could scarcely forbear weeping
at her gratitude. The mistress promised me the chain should not be put
on her, and ordered it to be carried away. I have felt very happy this
evening, that this poor slave can lie down and sleep without that heavy
chain.” (Mem. of Mrs. Judson, p. 81. For an account of the misery of
a Burmese slave girl, see p. 306.)

Jiulias Cries to

:i9H

am not willing to return to Anjarakandy, if i can be admitted again to
my caste ; 1 wish to go to my country. My house name is Tekkadati.

“ My tambooran is Panakada Canden ; I was asleep at night when Pa-
naparambil Pamikaree seized and brought me away, and gave me to
Ayecagata Shuk Moidun, who gave me to a Sahib at Cochin ; thence I
was put in a moonchoo and landed at Chetwa ; whence Coony Pareay
and Bappen brought me by land to the Sahib, at the Bangsaul of Anja-
rakandy, twelve other polia s who were also brought with me are now here.

“ I was at work, when, without the knowledge of my tambooran and
poolian (husband), myself and two of my children, Dampan and Kanda,
were seized by Eddacatta Vudeen, mopla and some others, and brought
to Cochin, detained there eleven days, and then given to W alladara who
brought us in a manchoo and landed us at Chitwa; besides myself there
were eleven others, whence two moplas of Mahe, named Coony Parray
and Bappen, brought us to Anjarakandy, and made us stay with a Sahib ;
those eleven that were brought with me are preseut here.”*

“ Nothing can be more abject and wretched (says J. H.
Baker, Esq., Magistrate in Malabar) than the condition of that
degraded race of mortals, the slaves of Malabar, whose
huts (to use the words of Mr. Francis Buchanan in hisTour
through Malabar, &c.) are little better than mere baskets,
and whose diminutive stature, and squalid appearance,
evidently show a want of adequate nourishment.’’^

“The slave alone (says Mr. Graeme in his Report of
Malabar, 1822) has his sieve of a hut in the centre of the
rice lands ; but on the coast at least he is an industrious,
and not an unintelligent being, and in good condition, and
nothing deficient in bodily frame. In the interior, he is a
wretched, half-starved, diminutive creature, stinted in his
food, and exposed to the inclemencies of the weather,
whose state demands that commiseration and amelioration
which may confidently be expected from the humanity ol
the British Government, provided it can be shown that a
change for the better can be effected without hazarding an
evil of any formidable magnitude, without incurring the
risk of general discontent, or exciting a worse feeling to-
wards the objects themselves, by an unsuccessful endeavour
to mitigate their ill treatment. rIhe slaves of Malabar,
known generally by the name of chermurs, are entirely
pr redial, or rustic, being engaged only in the cultivation of
rice lands and plantations. I except, of course, the Mus-
sulmans, who may be domestic slaves, and live in the houses
of their masters, and partake of all the privileges of their
religion. This kind of slavery is a social fraternity, and is

* Par. Papers, pp. 605. 609. 613.

+ p. 760, 761.

391)

British Humanity.

a step to the best comforts, and the highest honours of life
among Mussulmans. It is totally dissimilar, in every essen-
tial point, to the servitude of the chermur, which is the
most prevalent designation of the slaves ol Malabar.”*

“In theCalicut district, there isan anomaly in the general
system among the Paliur, the Kulladee, and the Kunnakur,
which are the only three castes of slaves residing there.
There is a mixture of the two customs of mukkatayum and
murroo mukkatayum, that is, the one or the other does not
obtain separately in different families in the district, but in
all the families throughout the district the inheritance par-
takes of the two modes, and half of the children are con-
sidered to go with the mother , and consequently to belong
to her proprietor, and half to be attached to the father ,
and therefore to be the property of his master. Where
the number may not admit of an equal division, the odd.
number is reckoned to be the mother's! The wife of a
Palium, and of all the castes w ho observe the murroo muk-
katayum, may be sold separately, and may therefore belong
to a different master from the master of her husband, but
she cannot be separated from her husband ; she must be
allowed to remain with him ; she is purchased separately in
consideration of her future offspring, which, by the custom
of murroo mukkatayum, would become the property of her
purchaser. In the other castes, the females are not separately
saleable, neither the wife nor her female children. The
daughters become the temporary property of the masters of
their husbands ; but this right of property ceases upon the
death of the husband, and the wife returns to the house of
her father. The rules of Malabar prescribe that a slave of
the caste of Poleyan, Waloovan, and Brayen, shall remain
seventy-two paces from a Bramin and from a Nair, and
forty-eight from a Tean. A slave of the Kunakur caste
sixty-four paces from a Bramin and Nair, and forty from a
Tean ; and the other castes generally forty-eight paces from
a Bramin and Nair, twenty-four from a Tean ! In the
northern division these rules are deviated from in practice,
in favour of the slaves, whilst in the southern division they
are thought to be exceeded in strictness. ”i*

One of theMagistrates, in 1823, suggested that, ouaccount
of “certain instances of cruelty practised on slaves by their
masters, the forfeiture of the right of property over slaves

Par. Papers, 9t4. f p. 920.

400

India's Cries to

should be made the penalty for ill usage.” — Slaves appear
to have their noses cut off occasionally by their cruel mas-
ters. “ Adverting (says one of the judges) to the facts
elicited during the foregoing trial, it will no longer be de-
nied that cruelties are practised upon the slaves of Ma-
labar, and that our courts and cutcherries are no restraints
upon their owners or employers; for whatever doubts may
exist with regard to the exact period of the death of the
Cherooman Koorry Noryady, or to the immediate cause of
his death, there can be none as to the fact of his nose
having been amputated, as well as those of three other
slaves belonging to the same owner ; and that, although
the case hail come before the magistrate, no steps have
been taken to bring the perpetrators of such horrid barba-
rities to justice. Upon the latter head it may be argued
that the slaves themselves preferred no complaint : but, if it
is to depend upon the slaves themselves to seek for the
protection of the laws, their situation must be hopeless
indeed ; for, having no means of subsistence, independent ot
their owners or employers, their repairing to and attending
upon a public cutcherry is a thing physically impossible ;
and even though those provisions of the regulations that
require all complaints to be preferred in writing were dis-
pensed with in favour of slaves, and they were exempted
from the payment of tolls at the numerous ferries they
would have to pass, and though an allowance were made
to them by government during their detention at the cut-
cherries and courts, unless forfeiture of the right of pro-
perty over slaves was the penalty for ill usage, their situation
would only become more intolerable than it was before
they complained. X never myself entertained any other
opinion, than that the treatment of the slaves in IVf alabar,
particularly in the interior, was the very reverse of a mild
description ; and I have no doubt the late Commissioner,
Mr. Grreme, has, in his report upon Malabar, confirmed all
I have written upon this most interesting subject, and
suggested such measures as will, if carried into effect, be
the means of improving greatly their condition, and of ex-
tending to them protection against, at least similar cruelties
to those brought to light in the trial that has given rise to

those observations.”* . „

The last page but one of the Papers contains the following

* Par. Papers on Slavery, p. 928.

British Humanity.

401

intimation of tiie misery of slavery in British India. — “ The
second Judge makes mention of two cases tried in Canara,
wherein the accused were charged with causing the death
of their slaves by severe chastisement, which, he states, in-
duced him to make inquiry at Mangalore, regarding the
prevailing custom in instances where the slave of one
master marries the slave of another ; and particularly
whether their respective owners can prevent them from
living together. The second judge remarks that the fre-
quent abseuce from his ‘ master’s work, which occasioned
the deceased’s chastisement in one of the above cases, was
owing to visits to his wife, who resided at a distance on
her master’s estate, who would not allow her to live with
her husband ;’ he was told that it is usual for the female
slave to reside with her husband, and, if his residence be at
such a distance as to prevent her from coming to work
daily at her master’s house, the master of the husband must
indemnify her owner by the payment annually of half a
moorah of rice ; but, if the master should employ the female
at his own house, he must employ also her husband, whose
owner he must indemnify by the payment annually of one
moorah of rice. The second judge offers his opinion that
the magistrate should correctly inform himself on this point,
and be required under the authority of government, after
due notice given, to enforce the obligation on the part of
the owners, to allow their married slaves to live together.
The court of Foujdaree Adawlut are of opinion that the
interference here proposed to be exercised by the magis-
trate could not be put in practice without the enactment of
a Regulation for that purpose ; and they are not prepared
to suggest provisions with this view which would be free
trom objections; should, however, the Honourable the
Governor in council deem it fit to give effect to the hu-
mane recommendation of the Judge, it may be in the
power of the provincial court, in communication with the
magistrates in the provinces of Malabar and Canara, to de-
vise a mode of preventing the separation of married slaves,
without any violation of rights, which the established usages
in this respect confer.”*

This chapter may be closed by contrasting “the effects
ot slavery with those of voluntary' servitude under a system
of liberty, as described by the Judge of Bundlecund.*

* Par. Papers on Slavery in India, pp. 235, 23G
2 i)

40:2

hidin' s Cries to

Slavery.

“ 1 . It is the interest and'constant
object of the master to get the great-
est quantity of labour at the cheapest
rate;] consequently he stints the
slave in food and raiment. It may
be urged, by clothing and feeding
well, the slave would be strong,
and better able to endure fatigue,
but it is the constant practice of
avarice, by its short-sighted policy,
to counteract its own wishes : a
trifling immediate advantage being
generally preferred to much more
essential objects, if more remote.

2. It is the uniform desire and
endeavour of the slave to mitigate
the hardship of his lot by evading
toil, which brings him no ad-
vantage.

3. ' The slave, finding himself
subject to capricious treatment and
change of masters, will seldom add
the cares of providing for a family
of children to his other woes, and
consequently avoids marriage.

4. In their old age, it is the mas-
ter’s interest to get rid of the feeble,
who eat but cannot labour; con-
sequently the worn down wretch is
neglected, and perishes more speedi-
ly for want of care, having no fa-
mily or children to ameliorate and
ease the pains of sickness, or prop
the weakness of decline, by the
soothing attention of filial duty and
affection.

5. In times of scarcity and fa-
mine, the master must starve his
slaves, send them to plunder, or
emancipate them. The latter, his
avarice will never permit.

Voluntary Servitude.

1 . The same object actuates the
master here also, but, the servant
being free to stipulate, his interest
counteracts that of the other, and
the contest reduces and establishes
the price of labour at its just rate,
that is, it allows the servant to pro-
vide for himself and family, and
leaves the master a competent profit.

2. It is the general wish of ser-
vants to satisfy their masters, that
they may not lose their employ-
ment ; or, if their services are no
longer requisite, to entitle them to
a recommendation, not to insist on
the greater quantity of work a ser-
vant will perform.

3. A servant knowing he can
dispose of his earning as he pleases,
and being thus provided with an
independent fund for the provision
of a wife, &c., will marry ; thus
the state reaps benefit by the in-
crease of population.

4. Under voluntary servitude,
by the time old ege approaches,
many have saved a little from the
rewards of their services, to assist
in softening the hardships of sick-
ness and debility, &c. ; and almost
all, having married and added to
the general stock of industry and
riches, have some family or children
to soothe the evening of life.
Though this may have little weight
in the scale of political reasoning, it
certainly ought to have some in
that of humanity.

5. In real scarcity, a servant is
not harder to subsist than a slave ;
he will not eat more, and, having
his stipulated wages, he is better
enabled to evade the horrid effects
of famine, by anticipating its ap-
proach, and making a timely pro-
vision.

British Humnnity.

403

6. When they can sell themselves
or their children, numbers are in-
duced to flock to great towns and
cities, whereby many die from dis-
appointed expectation, who would
otherwise pick up a- scanty sub-
sistence in scattered villages.

7. It would appear that it is the
advantage of masters to promote
the rearing of their slaves. This,
like many other theoretic ideas, is
found to be fallacious, and contra-
dicted by fact. The expense of
rearing, and the loss incurred by
the indispensable attendance of the
parents to their offspring, has al-
ways made proprietors prefer re-
cruiting casual diminutions of their
slaves by purchase, even in Rome,
where slavery was universal. How
much more will masters avoid such
trouble and expense in this country,
where I have seen, in a time of local
scarcity only, a stout lad of four-
teen or fifteen years old sold for
the trifling consideration of two
rupees, searcely a month’s wages
for the meanest servant.

8. Women of bad fame purchase
females for the most public prosti-
tution, which are thereby lost to the
community.

9. Children are sometimes sold
to bondage by the fraudulent villany
of others, in] the cases of death or
absence of parents, instances of
which are not uncommon.

6. Were slavery abolished, this
evil could not happen : knowing
they could not sell themselves or
children, &c., they would not be
tempted to cities in such numbers;
having only a precarious charity to
rely on, they would therefore sub-
stitute many modes of supplying a
mere sustenance in the country,
from berries, herbs, &c.

7. Were voluntary servitude sub-
stituted for slavery, avarice, real or
mistaken, could not affect popula-
tion.

8. Abolish the unnatural law of
slavery, and the evil could not
occur.

9. Nor this.

10. The sanction of slavery not 10. Nor this,
many years ago gave birth to an
infamous and most diabolical traffic,
shocking to think of, and as inju-
rious to our government as disgrace-
ful to $ the wretches concerned,
diminishingjourj resources, by de-
priving us of subjects.”

“The effects of slavery are as plainly injurious as the
benefits of freedom are obvious and undoubted.”*

2 d 2

404

India's .Cries Iv

CHAP. II.

Nature and success of efforts for the abolition of the Slave
Trade in India — melioration of Slavery by the Hindoos,
Mussulmans, French, Dutch, and British.

The abolition of the Slave Trade by the British nation
was attended with very salutary effects in British India.
It is pleasing to trace the influence of just and human6
principles in the abolition of the Slave Trade in our Eastern
dominions, and the nature of the efforts, though partial, to
meliorate the existing state of slavery in those extensive
territories.

“ From a translation of the Hindoo Laws, transmitted by
the Bengal Government to the Honourable Court of Di-
rectors in 1774, it appears that the Hindoos admitted
various modes of enfranchising slaves.” —

“ Whoever is born of a female slave, and whoever hath been pur-
chased for a price, and whoever hath been found by chance any where,
and whoever is a slave by descent from his ancestors, these four species
of slaves, until they are freed by the voluntary consent of their master,
cannot have their liberty ; if their master, from a principle of beneficence,
gives them liberty, they become free.

b “ Whoever, having received his victuals from a person during the time
of a famine, hath become his slave, upon giving to his provider whatever
he received from him during the time of famine, and also two head of cattle,
may become free from his servitude ; according to the ordinations of Pa-
chesputtee Misrj approved. Chendeesur, upon this head, speaks thus :
That he who has received victuals during a famine, and hath by those
means become a slave, on giving two head of cattle to his provider, may

become free. , . , , ,

“ Whoever, having been given up as a pledge for money lent, per-
forms service to the creditor, recovers his liberty whenever the debtor
discharges the debt ; if the debtor neglects to pay the creditor his money,
and takes no thought of the person whom he left as a pledge, that person
becomes the purchased slave of the creditor. ,

“ Whoever being unable to pay his creditor a debt, hath borrowed a
sum of money from another person, and paid his former creditor there-
with, and hath thus become a slave to the second creditor, or who, to

* Par Papers on Slavery in India, p. 301 — 303.

British Humanity. 405

silence the importunities of his creditor’s demands, hath yielded himself
a slave to that creditor, sucli kind of slaves shall not be released from
servitude until payment of the debts.

“Whoever, by the loss of the chance in any game, and whoever by
the fortune of war is enslaved, these two persons, upon giving two others
equal to themselves in exchange, are released Jrom their servitude !

“ If the slave of one person goes to another, and of his own desire con-
sents to be the slave of that person, in this case he must still be the pro-
perty of the person to whom he was first a slave. The mode of release
for every kind of slave shall take place according to the ordination laid
down for each.

“ A Chehtree and Bice, who, after having been Sinasses (religious
mendicants) apostate from that way of life, and are become the slaves
of the magistrate, can never be released.

“If a Brahmin hath committed this crime, the magistrate shall not
make him a slave; but, having branded him in the forehead with the
print of a dog’s foot, shall banish him the kingdom.

“ Whoever hath yielded himself a slave for a stipulated time, upon
the completion of that term shall recover his freedom.

“ Whoever performs a servitude for his subsistence, shall recover his
freedom upon renouncing that subsistence.

“ Whoever, for the sake of enjoying a slave girl, becomes a slave to
any person, he shall recover his freedom upon renouncing the slave
girl.

“ Wlioever hath become a slave, by selling himself to any person, he
shall not be free until the master, of his own accord, gives him his
freedom.

“ If the master, from a principle of beneficence, give, him his liberty,
he becomes free.

“ If a thief, having stolen the child of any person, sells it to another ;
or a man, by absolute violence, forces another to be a slave, the magis-
trate shall restore such person to his freedom.

“ If the master of a slave should be in imminent danger of his life, and
at that time this slave, by his own efforts and presence of mind, is able
to save the life of his master, the slave aforesaid shall be freed from his
servitude, and be held as a son ; if he choose it, he may stay with his
former master, or, if he choose it, shall quit that place, and go where he
will at liberty.

“ Whoever is without a legitimate child, and hath a child from the
womb of a slave girl, that girl, together with her son, becomes free.

“ When any person, from a principle of beneficence, would release his
slave, the mode of it is this: the aforesaid slave shall fill a pitcher with
water, and put therein berenge-a-rook (rice that has been cleansed with-
out boiling), and flowers, and doub (a kind of small salad), and, taking
the pitcher upon his shoulder, shall stand near his master ; and the
master, putting the pitcher upon the slave’s head, shall then break the
pitcher, so that (the water, rice, flowers, and doub, that were in the
pitcher, may fall upon the slave’s body ; after that, the master shall three
times pronounce the words, ‘ I have made you free upon this speech,
the slave aforesaid shall take some steps towards the east, whereupon he
shall be free.

“ Whoever hath become a slave to any person, the master is proprietor
oj any property that slave may acquire, exclusive of the price of his own

4(H)

India s Cries io

slavery, and exclusive also of any thing which may be given to him as a
present.''*

Lord Cornwallis, Governor General of India, in a letter
to the Court of Directors in Aug. 1789, states his detesta-
tion of slavery and his purpose to suppress it as far as he
was able. — “An infamous trallic has, it seems, long been
carried on in this country by the low Portuguese, and even
by several foreign European seafaring people and traders,
in purchasing and collecting native children in a clandestine
manner, and exporting them for sale to the French islands,
and other parts of India.

“ I have at different times taken steps to prevent the
continuance of practices which are so shocking to humanity,
and so pernicious to your interests. And, in order to deter
all persons under the authority of this government from
being concerned in that species of trade, I lately directed
that a commander of a country vessel, who carried off some
children last winter, should be prosecuted criminally be-
fore the Supreme Court; and 1 have likewise published a
proclamation, to give notice that any person living under
the Company’s protection, or in any shape under the
authority of this government, who shall be convicted ot
carrying on, or aiding or abetting the barbarous traffic that I
have mentioned, will be certain of meeting with the most
exemplary punishment.

“ There are many obstacles in the way against abolishing
slavery entirely in the Company’s dominions, as the number
of slaves is considerable, and the practice is sanctioned both
by the Mahomedan and Hindoo laws.

“I have, however, a planf under consideration, which I
hope to be able to execute without doing much injury to
the private interests, or offering great violence to the feel-
ings of the natives, and which has for its object the abolition
of* the practice under certain limitations, and the establishing
some rules and regulations to alleviate, as much as may be
possible, the misery of those unfortunate people during the
time that they may'be retained in that wretched situation.”!

A Proclamation was made in the same year and was
“ published in the English and country languages.” Refer-
ring to the period at which it was issued, this document

* Par. Papers on Slavery in India, pp. 7,8. , , . .

“ + No further notice of the plan here adverted to by his Lordship lias
been traced upon the records of the Bengal Government.

+ Par. Papers as above, p. 13.

407

British Humanity.

must be read with considerable interest. See this Pro-
clamation at the foot of the page. ...

It is pleasing at this period to see the 1'rench authorities
in India co-operating with the British in suppressing this
trade in human beings. “ We understand, says the Cal-
cutta Gazette of Sep. 17, 1789, “ Monsieur Montigny,
governor of Chandemagore, has lately issued a proclama-
tion prohibiting all persons within the jurisdiction ot the
French government from purchasing or transporting any of
the Natives of these provinces as slaves ; and, in order more
effectually to prevent this infamous practice, a reward of
forty rupees is oflered to any person who shall give informa-
tion of the offender, besides the sum of ten rupees to
be given to each slave who shall be released in consequence.
Both sums to be paid by the offender. The master atten-
dant of Chandemagore is also directed to see that no Na-

« Proclamation. — Whereas information, the truth of which cannot
be doubted, has been received by the Governor General in council, that
many Natives and some Europeans, in opposition to the laws and ordi-
nances of this country, and the dictates of humanity, have been for a
long time in the practice of purchasing or collecting Natives of both
sexes, children as well as adults, for the purpose of exporting them for
sale as slaves in different parts of India or elsewhere : and whereas the
Governor General in Council is determined to exert to the utmost extent
the power and authority vested in him, in order to prevent such practice
in future, and to deter, by the most exemplary punishment, those per-
sons who are not to be otherwise restrained from committing the offence :
his lordship hereby declares that all and every person or persons
subject to the jurisdiction of the Supreme Court, or in any respect
to the authority of this government, who shall in future be concerned
directly or indirectly in the above-mentioned inhuman and detestable
traffic, shall be prosecuted with the utmost rigour, in the Supreme
Court, at the expense of the Company, and, if British born subjects, shall
be forthwith ordered to Europe ; or, if such person or persons be not
subject to the Court’s jurisdiction, he or they, upon information being
given to the magistrate of the place or district in which the offence shall
have been committed, shall be apprehended by him and kept in confine-
ment, to be dealt with according to the laws of the country.

“ And also, that no one may plead ignorance hereof, die superinten-
dents of the police for the town of Calcutta, and the magistrates of
Adawluts in the several parts of the country, are hereby required to give
immediate notice of this proclamation in such manner as shall render the
knowledge of it universal to persons of all descriptions, and to repeat the
same on the first day of January in every year; they are further directed
to pay the strictest attention to the regulations contained in it, and to take
the most active steps in their power to enforce them.

“ And that all persons offending against this proclamation may be
brought to punishment for the same, and the unhappy sufferers rescued

408

India n Cries to

tive be embarked without an order signed by the governor;
and all captains of vessels trading to the port of Chander-
nagore are strictly prohibited from receiving any Natives on
board. Nothing can reflect greater honour on the humanity
of Monsieur Montigny, and the liberal policy of the French
government, than the above order ; and we have no doubt,
this earnest co-operation with the measures already taken
by our own government will put an effectual stop to this
odious and detestable traffic.”*

To the same effect is the following letter from the French
governor of Pondicherry to the governor of Madras, March,
1798: — “ I have taken notice of complaints made by you
to my predecessor, respecting the continuance of the illicit

from misery, a reward of one hundred sicca rupees is hereby offered for
the discovery of every offender, to be paid on his conviction before the
Supreme Court of Judicature, or before the Magistrate of the district, and
of fifty rupees for such person of either sex who shall be delivered from
slavery, or illegal confinement, in consequence of such discovety. The
money will be paid to the informer or informers on his or their applica-
tion to the Secretary of government, and presenting to him a certificate
of the conviction of the person or persons committing the offence, of
which such informer or informers made discovery.

“ The Governor General in Council further recommends to British
commercial houses, and private merchants, to assist, as far as depends
upon them, in carrying these regulations into effect, by taking the most
effectual means in their power to prevent the commanders of their ships
or vessels, or of ships or vessels consigned to them, or otherwise placed
under their directions, from carrying away Natives of this country in
order to sell them for slaves.

“ The master attendant of this port is hereby forbidden to grant in
future an English pilot to any ship or vessel, the commander of which
shall not have previously declared upon oath that theie are not then on
board, and he will not, during his continuance in the river, consent to
receive on board, any Natives to be exported as slaves, with an intent to
dispose of them at some foreign place, or whom he (the commander) has
any reason to imagine will be disposed of as such after they leave this
country.

“ And the master attendant is hereby directed to give notice to all the
Native pilots that if they should pilot out any vessel having on board
Natives of this description, knowing or believing them to be such, the
privilege of piloting will be taken from them for ever, and their names
and offence registered. And, that no one may plead ignorance of this
order, it is hereby directed that it be placed constantly in view at the
Banksaul, in the English and country languages.-)-

Proclaimed at Fort William, in Bengal, this 22nd day of July, 1789.

By order of the Governor General in Council,

(signed) E. Hoy, Secretary to the Government.”

Par. Papers on Slavery in India, p.'22. See also in 1791, p. 34.

f Par. Papers, pp. 18, 19.

British Humanity.

409

traffic in slaves, notwithstanding the orders of your govern-
ment and of our own ; my Lord Cornwallis has likewise ad-
dressed to me new complaints on this subject. I can only
assure you that I will give fresh orders on the occasion, with
an assurance, that those who deviate therefrom shall be ar-
rested and prosecuted according to law. If your govern-
ment, which I do not doubt, will readily second ours in that
laudable intention, it will be difficult for the guilty to escape
this double precaution. I am too desirous to see a stop
put to so shameful a traffic, not to assure you of our efforts
on that occasion, and to supplicate you to unite those of
your government.”*

Some free Natives of Bengal having been taken to St.
Helena, and sold as slaves, the practice was prohibited bv
authority. The Honourable Court of Directors, in a Letter
to the Governor General in Feb. 1793, observe — “ It hav-
ing been stated in the letter to you from the Governor and
Council of St. Helena, dated 5th July, 1791, that they have
heard of other complaints of the Natives of Bengal, who
were entirely free, having been unjustly sold on that island,
we direct that you cause an advertisement to be issued for
the discovery thereof, and that you take the most effectual
means for liberating such as may be under this unfortunate
predicament; and, for putting a stop to a practice so dis-
graceful to humanity, reporting your proceedings thereon,
for our information.’’-^

To secure the return of Native servants, proceeding
from Bengal to Europe, it was determined by the Govern-
ment that a bond of 1000 rupees should be given for each
individual. “ The humane purpose of this bond,” says the
Hon. Court, in July, 1796, “ is sufficient to ensure our ap-
probation of the measure.”

The murder of a slave, under the Bengal Government, is
made a capital offence. In 1799 was issued “ A Regula-
tion for certain Modifications of the Mahomedan Law in
cases of Murder.” It enjoins — “ In every case of wilful
murder, wherein the crime may appear to the court of Ni-
zamut Adawlut to have been fully established against the
prisoner, but the futwa of the law officers of that court shall
declare the prisoner not liable under the Mahomedan law

* Par. Papers on Slavery in India, p. 520. See pp. 487, 493.
t Par. Papers, p. 45. See the Proclamation p. 407.

410

l/idiu' s Cries lu

to suffer death by kissans (or retaliation), solely on the
ground of the prisoner’s being father or mother, grand-
father or grandmother, or other ancestor of the slain ; or of
the heirs of the slain, or one of the heirs of the slain, being
the child, or grandchild, or other descendant of the prisoner ;
or of the slain having been the slave of the prisoner or of
any other person, or a slave appropriated for the service of
the public ; or on any similar ground of personal distinction
and exception from the general rules of equal justice ; the
court of Nizamut Adawlut, provided they see no circum-
stances in the case which may render the prisoner a proper
object of mercy, shall sentence him to suffer death, as if the
futwa of their law oflicers had declared him liable to kissans,
or to suffer death by seazut, as authorized by the Mahome-
dan law in all cases of wilful murder, under the discretion
vested in the magistrate, with regard to this principle of
punishment, for the ends of public justice.”*

Inl79G a communication was addressed to the Governor
of Bombay from the Sultan and chiefs of the island of Johanna,
praying for assistance against the incursions of the French
and the Madagascar people, who destroyed and enslaved
the inhabitants. They offer to “ give these islands to the
Company,” and that “ whatever shall be produced in this
country, half shall be for you and the other half for us.” In
consideration of the friendly treatment which ships invaria-
bly received, at Johanna, some assistance was given to
these islanders. (See the letters, which are very curious
documents, pp. 82—84). In 1813 an application was
made to Bombay by the Sultan of Johanna respecting some
persons who had been carried from the island to the Mauri-
tius by the French and there reduced to slavery. The
Hon. Court of Directors very humanely remark, upon the
proceedings of the Indian Government,' — “ With respect
to the circumstance alleged by the king of Johanna, of cer-
tain persons, his subjects, having been carried by the
French to Mauritius, and there made slaves, we entirely
approve of your suggestion to the Governor of the Mauri-
tius, for the' purchase of such individuals, if in a state of
slavery; and likewise of your further application to the
Governor of Mauritius, respecting several natives of our
Indian provinces of both sexes, being in a state of slavery

Par. Papers on Slavery in India, p. 76.

British Humanity.

411

on that island, and requesting his assistance in obtaining
their release, or in purchasing their freedom, and charging
the expense to your Government.”*

In 1811 an important “ Regulation for preventing the
importation of slaves from foreign countries, and the
sale of slaves in the Territories immediately dependent on
the. Presidency of Fort William ,” was passed by the
Vice President in Council. + Copies of the regulation X.
1811, were ordered to be circulated to the oflicers of the

• Par. Papers on Slavery in India, p. 224.

f “ Whereas instances have occurred of the importation of slaves from
foreign countries into the British territories ; and whereas such traffic is
inconsistent with the dictates of humanity, and with the principles by
which the administration of this country is conducted; the following
Rules have been enacted, to be in force immediately on their promulga-
tion throughout the territories immediately dependent on the Presidency
of Fort William.

“The importation of slaves, whether by land or by sea, into the places
immediately dependent on the Presidency of Fort W illiam, is hereby
strictly prohibited ; and any person infringing this prohibition shall be
liable to be prosecuted and punished for the offence by the courts of
criminal judicature.

“ Any person who may be convicted of the offence of importing
slaves into the British territories, subsequently to the promulgation of
this regulation, shall be sentenced to imprisonment for the period of six
months, and to pay a tine to government according to his circumstances
in life, not exceeding however the sum of two hundred rupees, coromu-
table, if not duly discharged, to imprisonment for the further period of
six months on the expiration of the former part of the sentence.

“ Persons imported as slaves into the British territories shall be liable
to be discharged or sent back to their friends and connexions in the
country from which they may have been imported, according as may
appear most advisable to the magistrate by whom the decision on the
case may be passed.

First : For the more effectual prevention of the importation of slaves,
at the port of Calcutta, captains or super-cargoes of vessels, with the
exception of the Honourable Company’s ships, importing at Calcutta,
shall, previously to being permitted to land any part of their cargo or
goods, execute a bond rendering themselves liable to the payment of a
penalty of five thousand rupees, in the event of their disposing of any
persons as slaves.

“ Second : the bond mentioned in the preceding clause shall be taken
by one of Ilis Majesty’s justices of the peace, acting in and for the town
of Calcutta, who will of course cause it to be executed in due form.

“ Third : It will be the duty of the collecter of government customs
at Calcutta, to ascertain that the prescribed bond has been executed pre-
viously to permitting any part of the cargo or goods of any vessel, the
Honourable Company’s ships excepted, to be landed.

“ Fourth : The following is the form of the Bond to be taken in the
cases above stated :

412

India’s Cries to

Bengal Government, and also forwarded to those of Fort
St. George, and Bombay. Jt was also resolved that this
“ regulation be sent to the political department, in order
that a communication may be made to any of the Native
States, which it may be deemed proper to apprise of the
purport of the regulation.”

The Resident at Delhi, in 1812, C. T. Metcalfe, Esq.,
most actively prosecuted the humane measures of the Go-
vernment. He wrote to the Chief Secretary as follows : —
“ The slave trade, which has been prohibited for a consi-
derable time in the other provinces of the British dominions
in India, continued to exist in the district of Delhi subse-
quently to its abolition in other places, no local orders
having been issued for its discontinuance ; and, in conse-
quence, the resort of slave merchants to this quarter was
becoming more frequent than ever. Being convinced that
it was not the, intention of government that this iniquitous

KNOW all men by these presents , That I, captain

of the now lying and being in the river Hooghly in

Bengal, am held and firmly bound unto the United Company of
Merchants of England trading to the East Indies in the sum of
five thousand sicca rupees of lawful money of Bengal, to be paid
to the said United Company, their certain attorney, succcesnrs
or assigns, for which payment to be well and truly made, I bind
myself, my heirs, executors and administrators, firmly by these
presents. Sealed with my seal. Dated the day of

in the year of our Lord one thousand eight hundred

and

The Condition of this obligation is such, that if the above
bounden has made a just and true report

in writing to the custom master of Calcutta, of the number of
persons, male and female, imported by him into Bengal, in and
on the a bovementioned and if the said

has Slot since his last arrival in Bengal, and shall
not whilst the said or the said

shall be or remain in Bengal, land for the purpose of sell-
ing, giving away, or otherwise disposing of, any person or per-
sons imported on board the said as and for a slave or

slaves, and if the said has not sold, given

away or disposed of, and shall not in Bengal, or in any of the
countries of or under- the management of the said United Com-
pany, their governors or servants in India, sell, give away, or
dispose of, any person or persons, male or female, imported on
board the said on this her last arrival in Ben-

gal, as and for a slave or slaves, then this obligation shall be
void, otherwise the same shall be and remain in full force and
virtue. .

‘ 1 Sealed and delivered ( where no stamps are used) in the pre-
sence of” Par. Papers on Slavery, pp. 09, 100.

British Humanity.

413

traffic should be encouraged in any part of its territories;
being satisfied rather that it was, and is, its earnest desire
to abolish so abominable a commerce every where; I con-
sider myself to be only fulfilling the manifest intentions of
the Right Honourable the Governor General in council, in
putting a stop to the sale of human beings in the town and
country of Delhi. I have accordingly proclaimed the
orders of government for the abolition of the slave trade.”*

In 181 L the officers of the “ Nepaul administration re-
quested the co-operation of the British Government in
their measures towards an amelioration of the situation of
the inhabitants of the mountains.” The following extract
of a letter from the Agent at Bareilly, to the Chief Secre-
tary to Government, at Fort William, shows the nature of
the evil to be removed. “ In my address of the 8th ultimo,
I had the honour to communicate the application which had
been made by the officers of the Nepaul government, to put
a stop to the traffic in children, und the measures which, in
compliance with that application, had been taken.

“To give some idea of the extent of this traffic, the man-
ner in which it is carried on, and the abuses to which it is
liable, I have the honour to submit, for the consideration of
his Excellency the Vice President in Council, a copy of a
correspondence which has since taken place with the magis-
trates of Bareilly and Mooradabad.

“ From the letter of the magistrate of Bareilly, it appears
that, a few days after the order was issued, several slave
traders coming from the hills were apprehended with forty-
three of these children ; that none of these persons possessed
any title under which they could be warranted to sell the
children for slaves ; that several of these children, who had
attained an age of greater maturity, w ere very happy to get
back to their hills, and that the remainder are now under
charge of the magistrate until the Soobah of Almorah sends
people to escort them back.

“ The magistrate of Mooradabad sent to this office twenty -
three children for examination, who turned out to have
been purchased by individuals from the slave dealers, prior
to the orders being issued, and not intended for a resale.
Cnder these circumstances I did not consider myself autho-
rized to interlere, without the sanction of government ; for,
although the purchases are illegal, long usage has stamped

Par. Papers on Slavery in India, p. 101.

414

India's Cries to

them with a- degree of validity, which now calls for a law
to abrogate or modify.

“ These children had all been purchased at the towns of
Nudgeedabad and Augunnah, which are established marts,
where these children are collected in hundreds. The
deeds of purchase, which were inspected, were not executed
by the parents of the children, but by the slave dealers, and
neither specified the names of the parents, or their places of
residence, or where and how procured, or any circumstance
bv which they could be traced or identified ; nor with these
deeds was any prior title transferred, by which a presumed
right in the slave dealers to make the sale might be inferred.

“ From what I can learn, the greater majority of children
brought from the hills are females, who are purchased for
concubines to supply the brothels, and some as attendants
in zenanahs. That the greater number are females is cor-
roborated from the children here alluded to, out of whom
fifty-two were females, and only fourteen males. The males
are for the most part employed as domestic servants, who
sometimes obtain comfortable establishments in the families
by whom they were bought as slaves ; this occurrence I be-
lieve to be rare, the greater number leading a laborious life
for bare subsistence, and are often hardly treated. But the
traffic, although divested of the enormities of the African
slave trade, is still attended with circumstances of cruelty,
which can only be put a stop to by the interposition of govern-
ment. From the encouragement which the trade has hi-
therto met with in our provinces, kidnapping children has
been introduced ; nor are instances unfrequent of their
being forcibly carried off. Men likewise are found, who,
tempted by lucre, sell tlieir wives ; of this an instance was
established in the cases before me. It has also introduced
the practice amongst the more powerful inhabitants to seize
the children of their debtors, and to sell them in satis-
faction of their demands. These instances suffice to esta-
blish the dreadful system of oppression and cruelty which
arises from this traffic,”* The co-operation, requested for
the suppression of this trade, was cheerfully granted by the
British Government.

The proceedings in India are particularly worthy of no-
tice, as it respects the bearing of the Act of 1 arliament,
passed in the fifty-first year of his late Majesty s reign.

* Par. Papers on Slavery in India, p. 1 15.

British Humanity.

410

commonly culled the Slave Felony Act, entitled, “ An Act
for rendering more effectual an Act made in the forty-
seventh year of his Majesty's reign, intituled, * An Act
for the Abolition of the Slave Trade.'' Two hundred
copies of this important act were printed in Calcutta, and
duly circulated. A Letter to the Chief Secretary at Fort
St. George, and a similar one to Bombay, show the sense
taken of this act in India.* See the foot of the page.

* “The exact nature of the traffic in slaves, mentioned by you to be
carried on from Travancore, not being stated in your letter, the Governor
General in Council is of course precluded from forming a judgment,
whether that traffic falls within the purview of the Act of the 51 Geo.
III. c. 23, intituled, “An Act for rendering more effectual an Act
made in the forty-seventh year of his Majesty’s reign, intituled, ‘ An Act
for the Abolition of the Slave Trade.’” With respect, therefore, to that
particular point, his Lordship in Council can only observe that he dots
not consider the provisions of the Aet in question applicable to the impor-
tation or removal of slaves by land. It having been deemed proper, how-
ever, to consider maturely the course of measures which should be pur-
sued by the local governments of this country, with respect to the above
mentioned statute, the following is the purport of the resolutions adopted
by the Governor General in Council on that subject.

“The provisions of the Act being highly penal in their operation,
and its object highly important, the Governor General in Council has
considered it proper to order a copy of it to be published in the Calcutta
Gazette, for general information. In like manner, his Lordship in coun-
cil has directed copies of the Act to be forwarded to the local govern-
ments of Bombay, Java, of Prince of Wales Island, of Mauritius, of
Ceylon, and the Residents at the Moluccas, and at Port Marlborough.
On the same principle, copies of the statute will be forwarded to the
magistrates of Chittagong and Cuttack (the only sea ports, excepting
Calcutta, in Bengal) in order that in their capacity of justices of the
peace, under the iaw of England, they may aid in enforcing the provi-
sions of the statute. v

“ The Governor in Council, at Fort St. George, is aware that a regulation
was some time ago passed at this Presidency, for preventing the impor
tation of slaves from foreign countries. Inquiries will be made, with the
view of ascertaining whether the provisions of that regulation have been
effectual in preventing that species of traffic ; if not, a further regulation
will be passed without loss of time, establishing severer penalties for the
infringement of the prohibition now existing under the regulation above
noticed, of the importation of slaves from foreign countries, in confor-
mity to the spirit of the statute, to which the foregoing remarks allude.
In like manner, the Governor General in Council begs leave to recom
mend that a regulation be passed, at Fort St. George, for preventing the
mportation of slaves by land into the territories subject to that Presi
dency, under such penalties as the Governor in Council may deem fullv
adequate to the prevention of that traffic. ^ ^

cZS renlarks, it is presumed, will inform the Governor in

Council sufficiently of the construction annexed by the Governor Ge
neral m Council to the Act of the 51 Geo. III. c. 23, and of the mea-'

41G

India's Cries to

In 1813 the Bombay Government issued a “ Regulation
for preventing the importation of slaves from foreign
countries, and the sale of such slaves, in the territories
immediately dependent on the Presidency of Bombay."* *
A difference of opinion upon the application of this act to
India was entertained ; that of the Advocate General of
Bombay, H. G. Macklin, Esq., is expressed in the follow-
ing terms, in a letter to the Secretary to Government :
“ With great deference to the opinion of the Right Ho-
nourable the Governor General in Council, 1 think the Act
extends to importation by land as well as sea. In the

sures which it has been judged necessary to adopt at this Presidency. It
is scarcely necessary to add, that his Lordship in Council is of opinion
that similar measures should be adopted by the government of Port St.
George, with such modifications as local circumstances may suggest,
without of course departing from the principle on which "the measures
above detailed are founded.

I have, 8tc.

G. Dowdeswell, Sec. to Government Judicial Department.
Fort William, Sept. 26th, 1812.

* Regulations respecting the importation of slaves.

“ Whereas the importation of slaves from foreign countries into the
British territories is inconsistent with the dictates of humanity, and with
the -principles on which the administration of this country is conducted :
and whereas it is fit that the slave trade should be effectually abolished,
wheresoever it may be attempted to practice the same. The following
rules have been enacted, to be in force immediately on their promul-
gation throughout the territories immediately- dependent on the Presi-
dency of Bombay.

« The importation of slaves, whether by land or by sea, into the places
immediately dependent on the Presidency of Bombay, is hereby strictly
prohibited, and any person infringing this prohibition shall be liable to
be prosecuted and punished for the offence, by the courts of Criminal
Judicature.

“ Any person who may be convicted of the offence of importing slaves
into the British territories, subsequently to the promulgation of this regu-
lation, shall be sentenced to imprisonment for the period of six months,
and to pay a fine to government, according to his circumstances in life,
not exceeding, however, the sum of 200 rupees; commutable, if not duly
discharged, to imprisonment for the further period of six months, on the
expiration of the former part of the sentence.

« Persons imported as slaves into the British territories shall be dis-
charged, and sent back to their friends and connexions in the country
from which they may have been imported, at the expense of the person or
persons importing them, or permitted to remain in the British terri-
tories, according as may appear most advisable to the magistrate by

whom the decision on the case may be passed.

II. Newnham, Sub-secretary, f

-j- Par. Papers on Slavery in India, p. 216.

British Humanity.

417

preamble it is recited, that it is fit such measures should be
extended to the effectual abolition of the slave trade where-
soever it may be attempted to practise the same ; and, in
the enacting part immediately following, ‘ If any person
residing or being in any of the Islands, &c., or territories
under the government of the United Company of Mer-
chants trading to the East Indies, shall, &e., carry away or
remove, &c., as a slave or slaves, &c., any person or per-
sons whatsoever from any part of Africa, or from any other
country, territory, or place whatsoever; or shall import or
bring, &c.,into any island, colony, country, territory, or place
whatsoever, any such persons as aforesaid, for the purpose
aforesaid ; then in every such case, &c., the persons so
offending, &c., are declared to be felons.’

1 his enactment is taken verbatim from the statute, and
appears to me to comprehend every possible case of the
importation (that is, the introduction) of slaves into British
territories. I he act is highly penal, and I have great satis-
faction in observing that his Lordship in Council is resolved
to lay before the Honourable Court the difficulties which
attend carrying the penal part of the statute into execution
in India, where slavery is ol a much milder feature than in
the western hemisphere. The manumission of the slave
will be sufficiently provided for by the regulation, and tho
King’s Courts may act upon the statute in cases of aggr.i-
ration or enormity.’* It is unnecessary to enlarge upon
the importance of this view ot the subject It is evident
that the abolition of the slave trade, either in the West or
the East Indies, is not the abolition of slavery. It prevents
the increase ot slaves, but leaves those already in slavery
nearly in the same state that they were.

A 1 reclamation against the slave trade was issued by the
Government in Madras, in March 1790, similar to the one
issued by the Marquis Cornwallis.^

It is grateful to see the Dutch authorities in India co-

;rrmg rth tht Pritish in suppressing the detestable
traffic in human beings. The following letter was ad-
dressed to the Governor of Madras, in March 1793:—
favoured with your Honour’s letter of the 26th inst. we

cannot indeed emphatically enough express our indignation

, See Par. Papers as above, pp. 469, 470.

2 E

418

India's Cries to

and aversion, with regard to so horrible an event as the ex-
portation of 180 natives from Bimlipatam, as slaves, in a
French brigantine bound to the French islands; which,
however, according to the declaration that came enclosed,
was surprised and taken at Pedir by the Malays, who killed
all those that were on board of her, and did not escape out
of their hands.

“ To show how much the exportation of the unhappy crea-
tures merits our disgrace, we shall renew, in the strongest
manner, our orders to our northern factories, to oppose such
inhuman practice, not only in our subjects, but also with all
possible diligence in strangers, in case they should think our
territory a safe place for it, with a charge to deliver the un-
happy creatures out of the hands of those who will not
desist, but are refractory, either by good or forcible means,
and to send them to one of your agents there, for the pro-
tection of their liberty, and the benefit of their support.

“ We feel the propriety of your Honour’s resolution, that
such kidnapping may be prevented, to check it with exem-
plary punishment ; and. in case any of our subjects transgress
the orders instituted against it, they shall be seized and
delivered over to the justice, to be punished according to
the exigency of the case.”*

These extracts show the efforts of the European powers
in India, with the occasional co-operation of the Natives, to
abolish the Slave trade. The success experienced in these
humane efforts should have encouraged them to attempt
more than has yet been done ; not merely to meliorate but
actually to abolish slavery in the East. In consequence of
the active measures described, many slaves were liberated,
and their importation into India, by sea, in a great degree
annihilated. The subsequent extracts in this chapter will
show the prevalence of just and humane principles in India.

“ I make no scruple,” says Sir W. Jones, in his charge
to the Grand Jury in Calcutta, June 1785, “ to declare my
own opinion that absolute unconditional slavery, by which
one human creature becomes the property of another, like
a horse or an ox, is happily unknown to the laws of bng-
land, and that no human law could give it a just sanction ;
vet though I hate the word, the continuance of it, properly
explained, can produce little mischief. I consider slaves
as servants under a contract, express or implied, and made

* Par. Papers on Slavery in India, pp. 537, 538.

419

British Humanity .

either by themselves or by such persons as are authorized
by nature or law to contract for them, until they attain a
due age to cancel or confirm any compact that may be dis-
advantageous to them. I have slaves whom I rescued
from death or misery, but consider them as other servants,
and shall certainly tell them so, when they are old enough to
comprehend the difference of the terms.”*

In the province of Dacca many children were kidnapped,
given away, or sold by their parents into slavery ; a number
of these were recovered and restored to their parents or
relations. The Collector of Dacca, in Nov. 1787, addressed
the Superintendents of Police, Calcutta — “ I have the
pleasure to acknowledge the receipt of your letter of the 1st
inst. accompanying twelve boys and twenty-one girls be-
longing to this district, under charge of Churreemeulah and
three other Peons, and which, in obedience to the wish of
the Right Honourable the Governor General, shall be
restored to their parents or relations in the same manner as
those transmitted to me two vears since. ”-f-

It appears to be received among the Mahomedans that
murder may be atoned for by money or by giving a slave.
In 1790 two persons, named Mungaly Khan and Assud
Khan, were convicted of the murder of Nowaz Khan,
and were ordered to make a pecuniary compensation to
the plaintiffs, viz., Peranow the widow and the brothers
of the deceased. In conformity with the Nowab’s orders
they were called upon to pay the “ price of blood.” The
widow stated “ Mungaly Khan, being unable to pay a
pecuniary compensation, has given up to me his son, to
be my servant for life. Assud Khan has given up to
me, in satisfaction of the murder, his share of the village
of Caympoor. The other plaintiffs declaring “ in conse-
quence of the poverty and distress of Mungaly Khan and
Assud^ Khan they remitted their claim to a compensation.”
The Governor General, Earl Cornwallis, and bis council,

\ ery justly disapproved of the proceeding, agreeing that —
The JNaib Nazim be recommended not to admit of Mun-
galy Khan s making over his son as a slave for life to Pera-
now, and that he be requested to levy the amount of the
compensation which it may be determined to exact from
. lungaly Khan by the customary mode of process.”!;

In 1791 an attempt was made by certain Frenchmen to

* Par. Papers on Slavery in India, pp. 9, 10, and 710. f p. 12. t 27.

420

India's Cries lo

establish a traffic in slaves from Bengal to the French set-
tlement of Pondicherry, which occasioned the loss ol thirty
lives; a cargo of slaves was also brought by some French-
men from the Andamans. The French Governor, Colonel
Canaple, cordially co-operated with the Britishin suppressing
this cruel traffic in human beings.

Ceylon has been a market of slaves from Bengal. In
1789 a “ Captain Horrebow took on board at Fultah 150
unhappy children, whom, previously to his departure, he had
purchased in Bengal ; he transported them under English
colours to Columbo, where they were sold as slaves. The
Dutch governor, Mynheer Van De Grave, in terms most
honourable to himself, refused to permit their being landed ;
but Captain Horrebow, not caring to lose the profit on a
cargo so judiciously chosen, found means to elude the vigi-
lance of the governor, and accordingly availed himself of an
excellent market for his wares.’'* “ Captain Horrebow
was sentenced to be imprisoned for three months, to pay a
fine of 500 rupees, and to give security for his future good
behaviour for three years ; himself in a bond of 10,000 ru-
pees, and two sureties in 5000 rupees each. F

The slate of slavery in Ceylon anterior to its subjugation
by the British, and the mitigation of it proposed by the con-
querin'1' power, are ably stated in a communication to the
Marquis Wellesley, Governor General in India in 1800
(pp. 84—92). A short extract only can be given:—" rhe
scandalous manner in which the unhappy persons, whom it is
the principal object of the proposed regulations to protect
are treated in general by their masters and mistresses of
every nation, caste, and religion, within these settlements,
render it a positive dutv of Government to delay as little as
possible the adoption of strong measures for their relief.
Those which I propose are taken chiefly from the statutes
of Batavia, particularly from one published in the year 17/0,
and which was in force at the time of our occupation of this
island (though never observed in practice). I have also re-
curred in some instances to the civil law, on which the
jurisprudence of Holland is founded ; and, as the principal
class of proprietors of slaves are of the Mahomedan religion,
l have adopted and made general some of the admirable re-
gulations by which the Klioran and its commentators have

* Par. Papers on Slavery in India, p. 14.

t p. 21-

British Humanity.

421

softened the rigours of slavery, at the same time that they
established its lawfulness.

“ The principal point on which all codes which have al-
lowed domestic slavery have universally insisted, the clear
and unequivocal definition of the slave, and of the means by
which he or she maij have been acquired, was neglected in
Ceylon, with the most barbarous indifference : out of more
than a hundred cases that have been brought before me, the
masters or mistresses of the beings claiming liberty have
not in more than six or seven instances produced slave
bonds properly authenticated, or such as a Dutch tribunal,
acting according to the Dutch laws, would have received.
In many cases no papers are existing; in others simple tes-
tamentary devices, proving the opinion of the defunct as to
his power over the slave bequeathed, have been insisted on,
not as a collateral but as a positive proof of the slavery of
the person claimed under it; and, in the province of Bati-
calva, the assertion that a child was sold bv his parents in a
famine was urged before me as the right on which the
greater part of the slaves in that province have been
held for some time past, as well as their posterity. The
practice of kidnapping, at Cockin, was for many years no-
torious, but the reception of slaves from that place was
subject to scarcely any restrictions on this island ; and those
restrictions, I am afraid, were but ill observed. In short,
that institution, reprobated as it is by good policy,
morality, and religion, exists here with all the aggravated
horrors of uncertainty in its application and cruelty in
its exercise.”*

The final abolition of slavery in Ceylon is thus described bv
Sir A. Johnstone in a letter to W. W. Wvnn, Esq. — “ As
the right of every proprietor of slaves to continue to hold
slaves in Ceylon was guaranteed to him, by the capitulation
under which the Dutch possession had been surrendered to
the British arms, in 1794, the British Government of Ceylon
conceived that, however desirable the measure might be,
they had not a right to abolish slavery in Ceylon by any le-
gislative act : a proposition, however, was made on the part
of Government by me to the proprietors of the slaves in
1806, before trial by jury was introduced, urging them to
adopt some plan o( their own accord for the gradual aboli-
tion of slavery: this proposition, at that time, they unani-

* Par- Papers on Slavery in India, pp. 84, 85.

422

India’s Cries to

mously rejected. The right of sitting upon juries was
granted to the inhabitants of Ceylon in 1811. From that
period I availed myself of the opportunities which were
afforded to me, when I delivered my charge at the com-
mencement of each session to the jurymen — most of whom
were considerable proprietors of slaves — of informing them
what was doing in England upon the subject of the abolition
of slavery, and of pointing out to them the difficulties which
they themselves must frequently experience in executing
with impartiality their duties as jurymen in all cases in which
slaves were concerned. A change of opinion upon the sub-
ject of slavery was gradually perceptible among them; and,
in the year 1816, the proprietors of slaves of all castes and
religious persuasions in Ceylon sent me their unanimous re-
solutions, to be publicly recorded in court, declaring/ree all
children horn of their slaves from the 12th of Aug. 1816 ;
which, in the course of a few years, must put an end to the
state of slavery which had subsisted in Ceylon for more than
three centuries.”*

The valuable co-operation of the Rajah of K.otah with the
Resident at Delhi, in May, 1808, in the suppression of the
sale of children into slavery, shows how much Europeans in
India may accomplish for the interests of humanity.-!

While the Island of Javacontinued in the possession of the
British, the abolition of the slave trade, and the improvement
of the condition of the slaves, was considered an object of im-
portance. The importation of slaves into the island, after the
commencement ol 1813, was prohibited by proclamation,
and instructions on the subject were sent to “ the islands
depending on the Government.” The Governor thus
addressed Lord Minto in April, 1813:—“ By a dispatch
forwarded in January last your Lordship will have perceived
that the importation of slaves into this island and its depen-
dencies, after the commencement of the present year, had
been entirely prohibited by an order of this Government,
under date the 18th of November last ; and it remained
a doubt with us only how far it would be necessary to re-
strict the conveyance by sea, from one part of the island to
another, of slaves which were not intended for sale but
were the domestic servants of the residents on this island.
The arrival of your Lordship’s dispatches having placed us

* Ori. Her. vol. xvi. p. 136.
f l’ar. Papers on Slavery in India, pp. 99, 100.

British Humanity.

423

in possession of the sentiments of the supreme Government
on the subject, we resolved that the Act of Parliament
should be immediately promulgated and enforced through-
out this island and its dependencies, which has accordingly
been done; and, with a view to secure the neighbouring
Eastern states, as much as possible, from any consequence
that might arise from their being unacquainted with the Acts
of the British Legislature, and being consequently liable
to detention by His Majesty’s ships, we have deemed it ad-
visable to send a communication thereof to each of them.

“ The constant use of slaves as private servants, and
more especially in the navigation of trading prows in this
part of the world, affords considerable grounds for appre-
hension, that unpleasant consequences might arise from an
indiscriminate detention or capture of such vessels, which,
though trading under their own flag, may be considered in
some measure dependent upon the British Government.
It has therefore been of great importance that they should
be fully apprized of the consequences to which they become
liable; and it is to be hoped that this public discouragement
and communication on the part of this government, aided
by a cordial co-operation and mild conduct on the part of
H is Majesty’s cruizers, will, at the same time, prevent
any of the unpleasant consequences that might be ex-
pected to result from a sudden and unexpected change,
and will tend by degrees to abolish the employment of
slaves entirely among the Eastern Islands.”*

Previously to the transfer of Java to the Dutch the
slaves were emancipated. Upon which the Hon. Court of
Directors say — “ We entirely approve of your proceedings,
in emancipating the slaves at Java, previously to the transfer
ot that place to the Dutch, as we do of the option you gave
to all the slaves, of being conveyed at the public charge to
their native country. ”+

The slave trade appears to have been very effectually sup-
pressed in most parts under the Bengal government by the
humane and vigorous efforts before described. The magis-
trates of the Bareilly Court, Dec. 1812, state— “We have
now the honour to submit attested copies of the answers
received from eight out of the nine magistrates under our
authority ; from which it will be evident to Government
that, since the promulgation of the regulation above speci-
fied, the traffic in slaves imported from foreign countries is

Par. Papers on Slavery in India, p. 185.

t p. 265.

424

India’s Cries lo

almost, if not entirely, suppressed in the districts of Bareilly,
Moradabad, Cawnpoor, Furruckabad, Etawah, Agra, Alli-
gurli, and Seharunpore South.”* “ But, it should be under-
stood, the slave owners still disposed of those who were ac-
tually slaves as part of their real properly .”f

The British Government in India has abolished the duty
levied on the sale of slaves by the former Government of
Kemaon, and suppressed the traflic in slaves in those coun-
' tries bordering on Nepaul which were brought under its
authority by treaty in 1815. This duty or tax was for every
male and female slave two rupees eight annas. “ We can-
not touch on this subject,” said the late Marquis of Hast-
ings, “ without adverting to a consequence of our having
wrested the hill country from the Gholkas, in which your
Honourable Court will feel the most lively satisfaction. A
slave trade of great extent has been totally extinguished ;
and the hapless families, from whom the Gholkas used to
tear away the children for sale, have now to look with joy-
ful confidence on the security bestowed on their offspring
by the British Government.”^

The Calcutta Journal in March, 1824, contained an arti-
cle entitled the “ Slave Trade in British India.” This
startling subject was introduced to the notice of the public
and the Government as follows : — an extract or two only is
given — “ Our readers are of course aware that the nefarious
traflic in human beings is equally forbidden by the letter and
the spirit of British law in every portion of the British
dominions, be their geographical position what it may,
whether in the frozen regions of the north or the scorching
climate of the torrid zone ; wherever the British flag waves
the disgraceful commerce is made criminal by British law ;
what, then, will the humane and enlightened community of
this magnificent capital of our Eastern possessions say, when
they are told that with all its glittering spires of the temples
of a pure religion ; all its splendid palaces, bespeaking the
taste, the refinement, and the riches of their inhabitants;
with ail its colleges, and schools, and societies, to promote
the propagation of knowledge, civil and religious ; what will
they say when they learn that, amidst all these signs of ve-
neration for Christianity, the philanthropy, the greatness, and
the refinement of Britons and British subjects in a British

* Par. Papers on Slavery in India, p. 140. f p. 141. t p- 2G6 See
lleber’s Jour. vol. i. p. 492.

425

British Humanity.

capital, it is disgraced by witnessing the lowest degradation
of the human species ! — that this great capital is, in short,
at once the depot of the commerce and riches ot the East,
and the mart in which the manacled African is sold like the
beast of the field to the highest bidder. It is known, too,
that the Arab ships are in the habit of carrying away many
of the Natives of this country, principally females, and dis-
posing of them in Arabia, in barter tor African slaves lor
the Calcutta market! ! Can it be possible that such degrad-
ing, such wicked scenes are passing around us, and that the
actors are suffered to escape unnoticed and unpunished !
We fear the fact is too true; but we hope that the publicity
thus given to it will lead to the prevention of such gross vio-
lations of law and humanity in future. We can conceive
the difficulty of detection in these cases ; hut let all those
who are aware of the illicit practices of these followers of
Mahomet remember that they are imperiously called on as
Christians, and as Hritish subjects in particular, to bring to
punishment these violators of law and humanity. Nature
shudders at the thought of the barbarities practised by these
abusers of Cod’s noblest creature, who are led by an accursed
thirst of gold to brutalize the human species. ’* * * § The Magis-
trates of Calcutta immediately addressed the Government
upon the subject, acknowledging — “ Under the provision of
Reg. X., L8LL, a bond is taken from the commanders of a
certain class of ships previously to their being allowed to
land their cargoes ; and they are also required to give in a
list of their crews and passengers. We must confess, how-
ever, that these are very inadequate restrictions to prevent
the introduction of slaves into the town; the penalty could
only be enforced by the detection of the offence, which is
attended with much difficulty.”'!' Translations in the Per-
sian and Arabic languages were made of an extract of the
5L Geo. III. c. 23, J for circulation among the merchants.
See the Extract of the Act at the foot of the page.§ These
measures were certainly of a very decisive and praiseworthy
nature.

* Par. Papers on Slavery in India, p. 378. f P- 377.

J By a more recent Act of Parliament, 4 Geo. IV. c. 17, the traffic in
slaves has been declared to be an act of piracy, and all British subjects

who may be concerned in it are liable to be dealt with accordingly.

§ “ Be it therefore enacted by the King’s Most Excellent Majesty, by
and with the advice and consent of the Lords Spiritual and Temporal, and
Commons, in this present Parliament assembled, and by the authority of

India's Cries lu

426

fn Kumaon an extraordinary practice existed of selling
wives and widows, which has been abolished. The Governor
General, in Sep. 1826, writes to the Court of Directors —

We took measures to furnish the Commissioner, without
delay, with the form of proclamation approved by us. pro-
hibiting the sale oj wives and widows by their husbands or
late husband s family . We need not* repeat ftie expres-
sion of our determination to put down so barbarous and
hateful a custom.”*

the same, That if any subject or subjects of His Majesty, or if any per-
son or persons residing or being within this United Kingdom, or in any
ot the islands, colonies, dominions, forts, settlements, factories, or territo-
ries, now or hereafter belonging thereto, or being in His Majesty’s occu-
pation or possession, or under the government of the United Company of
Merchants trading to the East Indies, shall, from and after the first day
of June next, by him or themselves, or by his or their factors or agents,
or otherwise however, carry away or remove, or aid or assist in the carry-
ing away or removing, as a slave or slaves, or for the purpose of being
sold, transferred, used or dealtjwith as a slave or slaves, any person or
persons whatsoever, from any port of Africa or from any other country,
territory, or place whatsoever, either immediately or by transhipment at
sea, or otherwise, directly or indirectly, or shall import or bring, or aid
or assist in the importing or bringing, into any island, colony, country,
territory, or place whatsoever, any such person or persons as aforesaid,
for the purposes aforesaid, or shall knowingly or wilfully ship, embark,
receive, detain, or confine on board any ship, vessel or boat, any such
person or persons as aforesaid, for the purpose of his her or their being
so carried away or removed, imported or brought as aforesaid, or of being-
sold, transferred, used or dealt with as a slave or slaves, or shall knowingly
and wilfully use or employ, or permit to be used or employed, or left or take
to freight or on hire, any ship or vessel to be used or employed in carry-
ing away or removing, importing or bringing, or for the purpose of car-
rying away or removing, importing or bringing, as aforesaid, any such
person or persons, as a slave or slaves, or for the purpose of his her or
their being sold, transferred, used, or dealt with as a slave or slaves,
or shall fit out or cause to be fitted out, or shall take the charge or com-
mand of, or navigate or enter and embark on board any such ship
or vessel, as master or captain, mate, supercargo, or surgeon, knowing
that such ship or vessel is actually employed, or is in the same voyage
for which he or they shall so enter and embark on board, intended to be
employed in carrying or removing, importing or bringing, as aforesaid,
any such person or persons, as or for the purpose of his her or their be-
ing sold, transferred, used or dealt with as a slave or slaves ; then, and in
every such case, the person or persons so offending, and their counsellors,
aiders and abettors, shall be and are hereby declared to be felons ; and
shall be transported beyond seas for a term not exceeding fourteen years,
or shall be confined and kept to hard labour for a term not exceeding
five years, nor less than three years, at the discretion of the court before
whom such offender or offenders shall be tried and convicted. ”f
* Par. Papers on Slavery in India, p. 416. t 380.

British Humanity. 427

In 1813 several persons belonging to the settlement of
Malacca were seized in boats, by pirates belonging to the
neighbouring country of Perah, and were carried into
slavery. The Governor of Prince of W ales Island dispatched
the Honourable Company’s cruiser, Thetis, with a demand
for their liberation, with which the Rajah ultimately com-
plied. These circumstances show the influence of the
British in the East. The following was the letter to the
Rajah of Perah. After compliments “ It is with regret
I find myself so soon again called upon to address my friend
on the subject of fresh piracies committed by the bad men
of Perah. My friend professes his inability to control the
acts of his principal officers ; but I cannot admit of this as
a sufficient excuse, and unless unequivocal satisfaction be
afforded to me of my friend’s earnest desire to punish such,
whensoever they are discovered, I shall be compelled to
regard him as abetting their piracies, and must resent them
accordingly.

“ I desire, then, that without any delay the four persons
named Kareem, Sie Adam, Sie Bamam (a lad), and Joakim,
the three first Alalays, and the last a Portuguese boy, all of
Malacca, now in the possession of the Lacsamana ot Perah,
may be forthwith delivered to the bearer of this. Captain Rey-
nolds, of the Honourable Company’s cruiserThetis. Ialso de-
sire, peremptorily, that Nakooda Kooloop may be delivered
up to Captain Reynolds, in order that a judicial investiga-
tion may take place, how far he may be guilty of the seizure
of those people, and that he may meet with the punishment
which his audacious atrocities merit.”*

In 1821 the opinion of the Recorder of Prince of Wales
Island was taken “ as to the legality of apprehending and
sending back to Malacca a runaway slave.” This important
question was answered in a Letter to the Secretary of
Government. “ I have the honour to acknowledge the
receipt of yours of the 30th November, with a copy of a
dispatch from the governor of Malacca. I am not ac-
quainted with the Dutch language, and therefore if there
should be any circumstance in that part of the dispatch
which varies the question submitted to me, from the
governor of Malacca’s letter in French, I should wish to
have a translation of it ; but, as it is not probable, I do not
delay my request, that you will communicate to the Honour-

* Par. Papers on Slavery in India, p. 456.

428

India's Cries to

able the Governor in council, that, in the absence of any
tieaty, I am of opinion that the slave in question cannot
be legally secured and sent back to Malacca.’'*

A number of slaves, procured in the neighbourhood of
Juggernaut’s Temple in Orissa, were liberated and the
captain of the vessel severely reprimanded, and threatened
that, “ on committing a second offence, he should be
punished to the utmost rigour of the law and sent by the
first conveyance to England.”+ Some slaves from Ganjam
were also liberated, and the slave trader directed to be
“ fined the sum of 200 rupees (to be distributed amongst
the natives liberated from the vessel under his command),
imprisoned for three months, until he pays the fine, and that
he be then publicly expelled the district.”:}:

The sale of slaves, under the Madras Government, for
the arrears of the State was discontinued in 1819. The
Secretary writes to the Collector of Malabar The
Board’s proceedings on the general subject of slavery have
been laid before the government, whose final orders will
hereafter be communicated to you; but, in the mean time,
I am directed to disire that the practice of selling slaves,
for arrears of revenue, may be immediately discon-
tinued.”§

These extracts show the humane and vigorous efforts of
the British functionaries in India to abolish the slave trade.
The state of slavery at the present period next demands
attention. The following chapter will show that much re-
mains to be done before every British subject in India is
free.

CHAP. III.

The present state and extent of Slavery in Hindostan.

The nature and extent of slavery in the British terri-
tories in India is a subject that cannot but be deeply inter-
esting to every liberal and humane mind. The following
extracts from the voluminous valuable Papers on Slavery

* Par. Papers on Slavery in India, -p. 462. + p.476. f p. 494. § p.873.

British Humanity. 429

in India will cast some light on a subject upon which
little information is possessed.

In 1812 the Resident at Delhi, C. T. Metcalfe, Esq.,
issued a proclamation prohibiting the Slave Trade alto-
gether. On this subject the Governor General addressed
the Court of Directors, in June, 1813:—“ We observed
that the Proclamation not only prohibited the importa-
tion of slaves for sale into the assigned territories, but the
sale of slaves actually within those territories previously to
its promulgation; a measure which tee were not prepared
to sanction. Odious and abominable as such a traffic is in
any shape, although it must be admitted that the system ot
slavery in this country is infinitely mitigated, when compared
with that against which the enactments of the legislature in
England have been directed. The lutes which hare hitherto
been enacted to restrain it hare been confined in their ob-
ject to THE TRADE IN SLAVES BY IMPORTATION OR
EXPORTATION, but have not been extended to the emanci-
pation of persons already in a state of slavery, nor to the
prohibition of their transfer by sale to other masters within
the country which they inhabit.

“We informed the Resident that for these reasons, and
from other considerations of much apparent weight, our
views were limited to the prohibition of the further impor-
tation of slaves for sale into the territories of the Honour-
able Company ; and we accordingly directed that the terms
of the proclamation might be modified, so as to correspond
with the enactment contained in Regulation X. of 1811.

“ The consultation of the annexed date contains the Re-
sident’s reply to the instructions, which, as stated above,
were issued to him for the modification of the proclamation
in question, submitting a statement of the motives and con-
siderations which had induced him to suspend the publica-
tion of the modification required, until he should receive
our further orders and instructions on the subject. The
Resident stated that a general opinion prevailed, among the
natives, that the total abolition of the Slave Trade had taken
effect in the ceded and conquered provinces ; that he had
not found the prohibition of the sale of slaves had oc-
casioned any surprise at Delhi ; and that the people there
were not aware that by the proclamation which he had
issued greater restrictions were in force in the assigned
territory than in any other part of the country ; and that
should it be published in that territory, that slaves of a cer-

430

India's Cries to

tain description might continue to be sold, it would give a
more formal sanction to the sale of slaves than that traffic
was ever believed' to possess. The effect of this erroneous
belief, on the part of the natives, appeared to the Resident
to be attended with salutary consequences ; and he sub-
mitted that it was not desirable the delusion should be re-
moved by the publication of a formal sanction for the sale of
any description of slaves. We signified to the Resident
our concurrence in the grounds on which he had suspended
the execution of our instructions, and, having taken the sub-
ject of his dispatch last referred to into consideration in the
Judicial Department, we resolved that the proclamation
issued by the Resident should continue in full force and
effect.’’*

But, though the sale of slaves is prevented, slavery is
still continued. This is evident from the Resident’s com-
munication to Government: — “ In issuing a proclamation
for the abolition of the future importation and sale of slaves,
I had no idea of infringing on the rights of the actual pro-
prietors of slaves purchased or possessed heretofore. All
the proprietors of slaves in this territory, notwithstanding
that proclamation, retain all their rights over their slaves,
except that of selling them or making them the property of
another. This is perfectly understood, in consequence of
the decisions given in the court of judicature in trials be-
tween owners and slaves. I have more than once embraced
the opportunity afforded by such trials to explain publicly
thats/aves are still the property of their owners, though not
(with reference to my former misconception of the views of
government) as heretofore disposable property. ’’d*

The Magistrate of Bareilly in Nov. 1812, referring to
the efficacy of the provisions of Regulation X. 1811, for
preventing the importation of slaves from foreign countries,
remarks, “ This traffic has, I believe, suffered a very mate-
rial check since the promulgation of the regulation, inas-
much as children are no longer brought down from the hills,
and publicly exposed for sale, as formerly, within this dis-
trict ; but children are still sold with in the Company's pro-
vinces by subjects of the British government, nor does the
regulation contain any prohibition of such sale. Parents,
prevented by poverty from rearing a large family, will dis-
pose of their children to an advantage, when oflered, rather

* Par. Papers on Slavery in India, pp. 101, 102. See also p. 134.

f p. 104.

431

British Humanity.

than allow them to starve ; the feelings of nature will con-
fine this traffic to cases of necessity only, and will act more
forcibly than any legal prohibition in preventing abuses ; it
may be much doubted, indeed, whether the condition of
children imported from the hills was not, in most cases, much
ameliorated by such importation.”*

A Mr. Browne, the proprietor of an estate at Anjarakandy,
in Malabar claimed the right of a master over some slaves
as a part of the Mahomedan law, under which he con-
sidered the provinces of the Madras presidency to be go-
verned. “ I cannot (says the Chief Secretary to the Go-
vernment in Jan. 1813) agree to the proposition that these
provinces are, so far as relates to British subjects, governed
by the Mahomedan law. In questions of civil right they
are governed by the different laws of the different nations
to whom justice is to be dispensed. In criminal prosecu-
tions, the Mahomedan law is, for what reason I do not
know, established over all the natives in the provinces, but
not over the British. They retain the rights of their birth, and
ought also to retain all the relations connected with the
British character, to which it is equally abhorrent to be the
master of slaves as to endure slavery. It is expressly
provided, in the several statutes, that our law shall not inter-
fere with the authority exercised by the heads of families
amongst the natives, who, from local residence at the Presi-
dencies, are made subject in general to the British laws,
but no such provision is made for British subjects as the
masters of slaves /” The Advocate General expressed the
same opinion ; and this important position, that a Briton in
India could not be a slave-holder, is thus definitely deter-
mined by a letter from the Chief Secretary to the Govern-
ment, Fort William, March 1813, to the Secretary of the
Madras Government: — “ The Advocate General, having
stated it as his opinion that it is quite impracticable, as the
law at present stands, for any British subject to support a
claim to the person or services of any one residing within
the limits of the British territories as a slave, and that opi-
nion corresponding entirely with the sentiments entertained
bv the Right Honourable the Governor General in council
on the subject, his Lordship in council thinks that every case
of that nature, which may be brought before the Governor
in council of Fort St. George, should be regarded as an

Par. Papers on Slavery in India,, p Ml.

432

India's Cries io

illegal and unauthorized assumption of power ; and the
legal measures should he resorted to, should circumstances
appear to require it, against any British subject so acting in
violation of the law.’’*

The difference between the state of public opinion, feel-
ing, and, we may add, law, in the East and in the West
Indies, cannot fail to strike the attention of every reader.
It is very justly observed, in the communication first quoted,
“ the habitual exercise of the authority of a master over
slaves is peculiarly destructive to the national honour and
character.”'!' When shall these just sentiments pervade the
breast of every British subject !

Of Slavery in Dacca the Magistrate in March, 1810,
observes: — “ I have to state in reply, for the information
of the Court of Circuit, that 1 have found in this court
several prosecutions for inveigling away children and other
persons with various intents, and they are generally females:
such causes, however, in this city and district are not very
numerous. The unfortunate persons who are sold for
slavery are generally little children (fermdes), or grown up
girls that are enticed away from their parents or other re-
lations in the Mofussil, and unconscious of their fate.
Persons already in a state of slavery are seldom, as far as
I can discover from the records of the court, or from other
information, inveigled away with a view of being sold; but
female slaves are often enticed away for other purposes,
sometimes by men, and sometimes by women keeping
houses of ill-fiune. Both descriptions of offence are, 1
believe, very prevalent, especially the former, though few
of them comparatively come officially to the knowledge of
the magistrate'’’^;

The registration of slaves was proposed by the Govern-
ment to the Nizamut Adawlut in May, 18 LG, which in-
timates that the prevalence of slavery is considerable.
“ In preparing the draft of the proposed regulation re-
garding slavery, the Governor General in council requests
that the court will take into their consideration the expedi-
ency of requiring that the future jmrcliase or transfer of
slaves shall be regularly registered, and that any breach
of the rules which may be framed for that purpose shall
entitle the slave to demand and obtain his freedom. §

* Par. Papers on Slavery in India, p. 148. f p. 147.
J p. 248. § 249.

British Humanity.

433

Inquiry was made from Bombay of the Supreme
Government respecting the application of the 51st Geo. III.
c. 23, relative to “ the abolition of the slave trade, to do-
mestic slaves, and the property of individuals in them ; such
slavery being known and legalized under the laws of both the
Hindoos and Mussulmans, according to whose codes the
courts are bound to administer justice.” To which it was
replied : — “ On this point the Vice President in council ob-
serves, that none of the provisions of the Acts of Parlia-
ment passed lor the abolition of the slave trade in any
manner affect, or profess to affect, the relation between
master and slave, wherever that relation may exist by
law. Whatever therefore was the law, according to the
Mahomcdan and Hindoo codes (for those over whom they
extend), on the subject of domestic slavery, before the
passing ol the Act ot the 51st Geo. 1 1 1., c. 23, continues to
be the law still ; more especially as those codes have been
distinctly recognized and ordered to be observed by Parlia-
ment. At the same time it is not credible that any inten-
tion existed to abrogate those codes without reference to
the established laws and usages of this country, and with-
out repealing the Acts of Parliament by which the ob-
servance of them is guaranteed to the natives.

“ The native subjects ot the British government residing
in the territories subordinate to the several Presidencies
have, in tact, the same authority over their slaves, and the
same property in them, that they would have had if the Act
in question had never been passed; and the several zilluh
and provincial courts are bound to receive and determine
all questions of that nature, which are respectively cogni-
zable by them, under the existing regulations. v

“ The other points adverted to, in the documents now
under consideration, relate to the conduct which should be
observed on the occasion of applications being made by the
subjects or governments of neighbouring states with whom
we are in amity, for the restoration of slaves who have
taken refuge within the Company’s territories. On this
point it may be remarked, that the construction which has
been uniformly given by the Supreme Government to the
Act of the 51st Geo. III., c. 23, viz. that it was only intended

to apply to the importation or removal of slaves by sea
would not involve any alteration in the course of pro-
ceedings hitherto adopted in similar cases. A slave bu
entering the Company's territories, does not become free ;

2 F

434

India's Cries to

nor can he, who was lawfully a slave, emancipate himself
by running away from one country where slavery is law-
ful to another where it is equally lawful. The property
in the slave still continues in the master, and the master
has the same right to have it restored to him that any
native subjects of our territories could have, supposing that
right to be established in the mode prescribed by the local
laws and regulations.”* — Council Chamber, Sept. 9, 1817.

The permission of the sale of slaves in the Deccan ap-
pears from a letter dated Dhooliah, Aug. 1819, to M.
Elphinstone, Esq., the Commissioner. “ Application
having been lately made to me for permission to purchase
some slaves, I took the opportunity of investigating the
circumstances, which I have the honour to report for your
information.

“ It appears that the slaves were young women and
girls in the possession of some Mahratta Wunjarries, who,
upon being questioned, state that they purchased them in
llerar, from the Tandas of the Rajpoot Brimjarrias, who
said they had got them during a late scarcity which took
place in' the Nirmut district. Upon further investigation,

I understand that the practice of carrying off' children from
one part of the country, to sell in another part, is not un-
usual with these people. The women appear unwilling to
be sold, though they complain of their scanty food, and of
the treatment they experience from their present masters.
Although your letter of the 19th Dec., 1818, in answer to
a former application on this subject, informed me that no
variation whatever was to be made in the existing laws re-
garding slaves, yet it appears to me possible that that may
be intended ’to be applied merely to the proprietary right
over slaves in actual possession, and of recovering such as
may desert ; I request to be informed, if the practice of
carrying slaves about for sale, of which several instances
have lately been brought to my notice, is still to be per-
mitted. In the mean time I have prohibited the sale of the
young women in question, till I hear from you. f

To which it was replied by the Commissioner “ The
sale of slaves, as described in the above-mentioned letter,
is to be permitted, but all attempts to carry off young people
by force will be punished in the severest manner. J

* Par. Papers on Slavery in India, pp. 333, 334. t p. 339. t p- 339.

British Humanity.

435

“ The mitigated kind of domestic slavery which prevails
in the Deccan," says W. Chaplin, Esq., ‘‘and has prevailed
from time immemorial in most parts of India, appears to
he of a description entirely different from tile foreign trade
in slaves, which is proscribed by recent acts of parliament
passed since the abolition of this traffic ; and, although it
may perhaps at a future period be necessary to introduce
some regulations to prevent the stealing or kidnapping of
children, I conceive that any restrictive measure, that
should at once put a stop to the sale of slaves, icon Id he
an innovation which would trench materially not only
on lony established customs, but on the rights of private
property. Whether this species of servitude, or rather of
mild bondage, is eventually to be continued under certain
modifications, or to be abolished entirely, is a question
which is probably now under consideration ; but as the im-
portation of slaves from the Nizam’s frontier, in conse-
quence of the scarcity which prevails there, has of late
greatly increased, the subject of your letter will bo referred
tor the decision of the Honourable the Governor in council.
W hatever eventual evil may result from the continuance of
the traffic, it is certainly, I think, the means at the present
moment of much actual good, inasmuch as it has the efFect
of preserving the lives of numbers of parents and children
who would otherwise perish from famine.”*— Poona, Dec.,
1819.

The difference of opinion and procedure of some of the
magistrates shows the difficulty of legislation in a society
where slavery exists. This appears by some slave cases
stated by W. Leicester, Esq., Second' Judge of the Ba-
reilly Court of Circuit in Sep. 1815. —

“In one case, F.nayt Khaun is taken up by the police darogali of
iinudyke, and sent as a prisoner to the magistrate of Cawnnore. for im.

* Par. Papers on Slavery in India, pp. 341 342
2 f 2 ’ '

India's Cries to

430

hills ) ; but on coming to Bareilly he falls in with Besharut Khan, a
slave-dealer, who from his stock in hand sells to him a woman named
Zuhorun, twenty years of age; but the Cauzee, thinking her too old,
leaves her on Sabet Khaun’s hands. The assistant magistrate liberates
the woman.

“ In a fourth case, Nurotum is taken up by the darogah of Nudjeeba-
bad. It would seem that he had purchased a woman named Anundee,
for twenty rupees, of one Serya, an inhabitant of the hills. The assistant
magistrate does not liberate the woman, but takes a recognizance from
Nurotum to produce her, if any other claimant should appear.

“ In a fifth case, Choonee, the head of a set of dancing girls, prose-
cutes Hyatt Alee Cutwaul of Amrooa, for detaining forcibly Munnuvur
Jaun, one of her female slaves. Munnuvur Jaun says, she is not satis-
fied to remain with Choonee, and the magistrate liberates her. Choonee
appeals, and produces a deed of sale for the slave, executed by Shum-
shere, an inhabitant of the hills. The opinion of the law officer of the
court of Circuit is taken, who declares ‘ the sale of a resident of this
country illegal and the order of the magistrate was confirmed.

“The first case was submitted by me to the Nizamut Adawlut, with a
recommendation that the said Enayt Khaun should be punished, and the
slaves discharged or sent back as required by the 10th Regulation of
1811; and the court in reply adjudge that, under the construction
given by the court to the provisions of the 10th Regulation, 1811, the
case in question does not fall within the operation of that regulation ;
and, having referred to the court’s orders of the 5th October, it would
seem that on a representation from Mr. Blunt, the court had decided that
the regulation in question was ‘ applicable only to the importation of
slaves for the purpose of being sold, given away, or otherwise disposed
of.’ ”•

It appears that when slaves have been imported their
owners have endeavoured to evade the law against the
Slave Trade, by not immediately disposing of them, on
which it is very justly remarked — “ Is not the keeping a
person imported as a slave to be a slave, a disposal of him l
and what is to be said to the notorious fact of female per-
sons, so imported as slaves, being let out in retail for the
purposes of prostitution, and any offspring they may have
being sold, agreeably to the daily practice regarding the
indigenous slaves of the country, for the benefit of the
slave master? This surely is a disposal of them and of
their issue.”* -Is not this species of slavery equal in atro-
city to the slavery of the West Indies ?

‘‘Slavery in Malwa,” says Sir John Malcolm, “is chiefly
limited to females, but there is perhaps no province in India
where there are so many slaves of this sex. The dancing
girls are all purchased when young by the nakins, or heads

* l’ar. Papers on Slavery in India, pp. 342, 343.

t p. 344.

British Humanity.

437

of the different sects, who often lay out large sums in these
purchases ; female children and grown up young women
are bought by all ranks. Among the ltajpoot chiefs these
slaves are very numerous, as also in the houses of the
principal Brahmins ; the usage descends to the lowest
ranks, and few merchants or cultivators with any property
are without mistresses or servants of this description.
Male slaves are rare, and never seen but with men of
sonuf rank and property, with whom they are usually the
confidential servants. There are a variety of ways in which
slaves are procured in Malwa ; numbers date their con-
dition from a famine or scarcity, when men sold their
children to those who were able to support them, with the
natural view of preserving the lives of their offspring, at the
same time that they obtained means of protracting their
own. A great number of the slaves of Malwa are from Raj-
pootana, where the excesses of the Mahrattas drove the in-
habitants to exile, and to such distress as to be compelled
to part with their children. But, besides these sources of
slavery, there are others of a more criminal nature. There
are many instances ot Rajpoots and men of other tribes,
particularly Soandees, selling the children whom they have
by their slaves, and who are deemed to be born in a state of
bondage. This only takes place when the father is in dis-
tress, or when he is tempted by a large price. The sale,
however, of the offspring of these women by other fathers
than their masters is more common. The slaves bred (to
use a term suited to their condition) in this manner are not
numerous ; but the further demand is supplied by the Bin-
jarries, who import females into and from Guzerat and other
countries, whom they usually pretend to have bought ; and
by the tribe of Gwarriah, who have been noticed as open
and professed stealers of female children.

“ W hen these slaves are bought, an inquiry is made as to
their tribe, and the general answer (particularly from the
Gwarriahs) is, that they are Rajpoots. The children are
taught to make pretensions to high birth, and daily instances
occur of whole families losing caste in consequence of their
being too hastily credited. When persons of inferior tribes
discover their daughters, or husbands their betrothed wives,
m the houses of Brahmins, which often happens, — the latter
are compelled to undergo long and expensive penances to
recover the purity from which they and their family have
laflen, m consequence of being defiled by intercourse with

438

Judin's Cries to

females so far below them. It is a remarkable fact, and
one of the few creditable to the late community ol the Pin-
darries, that among the numerous prisoners oi all ages and
sexes whom they took — though they employed them as ser-
vants, gave them to their chiets, and accepted ransoms for
them from their relations, they never sold them into bond-
aye, nor carried on, like the Binjarries, a traffic in slaves.
Females in Malwa, except in times of scarcity or general
distress, from any cause (when they are very cheap), are
sold from forty to fifty, to 100 and 150 rupees ; the price is
accordant with their appearance. They have been at times
an article of considerable commerce, many being annually
sent to the southward, particularly to the Poonah terri-
tories, where they sold high. This trade, which hat oi late
years decreased, was principally carried on by the Mahratta
Brahmins, some of whom amassed great sums by this shame-
less traffic.’’*

The Par Papers contain more minute iniormation re-
specting the state of slavery under the Madras Presidency
than that of the other Presidencies in India.— “ In Malabar
and Canara, where the land is very generally divided, and
occupied as separate and distinct properties, the labourer is
the personal slave of the proprietor, and is sold, amdmort-
qaqed by him, independently of his lands. In the lamil
country, where land is of less value, and belongs more Ire-
1, uently to a community than to an individual, the labourer
is understood to be the slave rather of the soil than of its
owner, and is seldom sold or mortgaged, except along with
the land to which he is attached ; but in Telingana, where
it is difficult now to trace the remains of private property in
the land, this class of people is considered iree. I here
cannot, however, be a doubt, that the slavery prevalent
among the lower classes of the Hindoos is of a very differ-
ent and opposite nature from that so strongly and justly
reprobated in England, inasmuch as foreign traffic or ex-
ternal commerce in slaves is quite different from domestic
slavery. It has been stated by very competent authority,
Mr F W Ellis, the collector of Madras, that in the Tamil
country, the parriyars and pullers most of whom axe ^slaves
attached to the lands of the vaUaler as well a the pull,,
who are generally serfs on the lands of the Brahmin meeras-
sidars, sometimes claim meras, or hereditary private pio-

* I’ar. Papers as above, Ucp. on Malwa, 1821, pp. 414, 415.

British Humanity.

43!)

perly, in the ‘incidents of their villainage and that ‘ it is
generally allowed to them and their descendants, on proving
their former residence in the village, however long they
may have been absent from it.’ On the other hand, the
late magistrate in Malabar, in addressing government re-
specting the sale of men, women, and children of the Foliar,
Cherumakul, Panian, Kanakan, Kallady, Yocallan, and
Nacady tribes, submits that, ‘ if the general question of
slavery, as recognised by the local usages of Malabar, or
by the Hindoo and Mahomedan law, is not affected by
the laws made to abolish the Slave Trade — adverting to
the wretchedness and diminutive appearance of this de-
scription of natives — it still appears to be a subject well
worthy the humane consideration of the Right Honourable
the Governor in council, to enact such legislative provisions
as will tend to ameliorate their condition, and prevent their
being sold out of the talook, or, indeed, off the estate, the
place of their nativity ; and, above all, from being exposed to
sale by public auction, in execution of decrees, or in satis-
faction of revenue demands.”*

Itappears to have been common todispose of the. sfaveson
an estate as a part of the real property : — “The Hindoo
law (says the Collector of Malabar), on the subject of trans-
fers of property, speaks of ‘land and slaves employed in
the cultivation of it,’ and evidently contemplates those two
species of property as one and the same, and as not pro-
perly separable from each other ; and we find that not only
in this, but in other countries, it has been usual to transfer
the slaves who were a ‘ descripti gleb*’ with the land itself.
Indeed the attachment of the Hindoos to the lands which
they have always occupied, and to the village where they
have always resided, is proverbial; and to separate them,
therefore, from their native soil, might, under such circum-
stances, be considered an additional act of cruelty. A cer-
tain portion of the produce of the soil which they cultivate,
is, in the Tamil country, allowed by the master for the
maintenance of his slaves, whose duty it is to till the ground ;
and, unless they were transferred with the land, the new
proprietor, when he obtained possession, might experience
difficulty in carrying on the cultivation, and the former
master might be deprived of the means of enabling him to
afford subsistence to his slaves. The probability of being

* Par. Papers on Slavery in India, p. 817.

440

India's Cries to

transferred with the land, moreover, gives them therefore
on this coast a sort of property in their huts and little spots
of ground, which they can thus occupy without any great
fear of being turned out or transferred contrary to their
interests, feeling, and comfort. It must, however, be ob-
served, that on the other coast universally, and even gene-
rally on this coast, slaves are not necessarily sold with the
land, although the convenience of all parts seems to have
rendered the practice common.”

The apathy manifested by the Collector of Calicut in

1819, on the sale of slaves for default of revenue, shows the
influence of the slave system upon the most respectable of
the European functionaries of Government. “ In attempt-
ing to ameliorate the condition of these slaves, care must be
taken that we do not increase them. The partial measure
of declaring them not liable to be sold for arrears of revenue
will be a drop of water in the ocean ; though why govern-
ment should give up a right which every proprietor enjoys
is a question worthy of consideration.”* See also p. 435.

An extract of one of the Rejected Police Regulations
refused Registration by the Supreme Court of Bombay, in

1820, affords some idea of the state of slavery in that part
of India, at the period referred to.

“ Of the Slave Trade and Slavery.

All importation of slaves into this island for sale is prohibited.

The petty sessions shall in such cases emancipate the slave and send
him or her back to the family, or to the place to which he or she was
brought at the expense of the importer. When the slave is desirous of
remaining, the importer shall pay him the money which would other-
wise have been employed in defraying the expense of his return. The
petty sessions may inflict further punishments in aggravated cases, not
exceeding the fine of 500 rupees, and imprisonment for six months in

default of payment. ... , , *

All children bom of parents in a state of slavery in tins island, after
the first day of January 1812, shall be free.

The said court of petty sessions shall have power of summary con-
viction in all cases of persons enticing or conveying away any married
females, or unmaried females under the age of thirteen years, out of the
protection and against the will of the husband or father, or other person
having the lawful protection and governance of any such female, for the
purpose of her prostitution in any way, or for her disposal in marriage
against the will of the person having such lawful protection or govern-
ment as aforesaid ; such offenders to be punishable by fine not exceeding
500 rupees; or in lieu thereof, as the case may seem to require, or in
default of payment, imprisonment, with or without hard labour, as the
case may seem to require, for any time not exceeding six months, f

* Par. Papers on Slavery in India, p. 846.

■[ .See Ori. Ilerald, vol. 14, p- 515 — 533.

British Humanity.

441

The following copious extracts from the reports o ten
Collectors, to whom the Madras Government had addressed
queries respecting the state of slavery in their respective
districts, appear peculiarly interesting. The whole letter
from the Secretary of Government in the revenue depart-
ment contains fourteen folio pages, and bears date, April,
1819.

“ In Salem slavery does not appear to exist. The collector observes,
‘ I can safely state that, in the manner referred to in these communica-
tions, there is no vestige whatever of slavery in this collectorate, nor has
any such practice obtained from the time the country came into 'posses-
sion of the Honourable Company. During the Mussulman government,
there were a few slaves belonging to certain Nunjah lands in the vicinity
of the Cauvery, and there are now some descendants of these people ;
but they are just as free as any other inhabitants. I have heard of one
or two instances of a child being sold for the purpose of domestic
slavery ; but this is uncommonly rare, and otherwise such a circumstance
as a person being sold as a slave has never transpired.’

“ In Madura and Dindigul slavery existed during the Mahomedan
government. The slaves were sold at the pleasure of their masters, but
they were not ‘ adscripti gleba: ; ’ not necessarily sold whenever the
land was sold. The collector’s words are, ‘ When a puller or parriah
was unable to gain a livelihood, he was accustomed to offer himself or
his relatives as slaves to the cultivating inhabitants, for a sum of money,
varying from one to ten cully chuckrums, when a bond of slavery was
drawn out and signed. If they married, their children were considered
the property of. the owners; 'they were employed in the cultivation
of land, and were maintained by the owners, who frequently, for their
services, would grant them a soluulrum, or allowance in grain, in addi-
tion to other allowances. If the proprietor of land was obliged to dis-
pose of the whole of his lands, he still retained possession of his slaves,
and disposed of them as he pleased, as they were not considered attached
to the land thus sold. If an owner was unable to maintain his slave, he
could let him out to others, by .which means he frequently derived a
maintenance both for himself and slave ; but the slave was obliged to
return to his master whenever he required him, who could mortgage or
sell him at pleasure. Since the assumption of the country, some slaves
have continued with their masters; others have left them, and have even
enlisted as sepoys. I cannot ^discover that any puller has sold himself
as a slave of late years. Indeed, slavery altogether seems gradually dis-
appearing ; which may be attributed to the knowledge that it is not encou-
raged in the different courts of justice. Some pullers cultivate their own
lands, and have their own puttiams. Those who cultivate the lands of
others, and who are not slaves, receive a regulated hire.’

“ In Coimbatore slavery is reported to exist ‘ but in a very few vil-
lages.’ The collector observes, ‘ From all that I can learn, it appears
certain that the owner has a right to sell his slave without the land ; but
that it is a right very seldom, if ever, exercised. The highest price for a
good slave is fifty rupees ; the price, however, is seldom so high. The
children of slaves are born slaves. On the birth of a child, the master
presents the parents with clothes, and one or two rupees. The masters
are supposed to be vested with despotic authority over their slaves, and

442

India's Cries to

with power to punish them. An apprehension, however, that the exer-
cise of such authority is not permitted by the Britisli government appears
generally prevalent, and rather operates to prevent the merchandise of
slaves, as they tire considered to be less valuable when free from the fear
of punishment ■ There appears reason for thinking that the slaves are,
on the whole, better treated by their masters than the common class of
free labourers. The master possesses a power, not only over the person,
but over the property of his slave ; and he may make use of the cattle
reared by the slave for agricultural purposes! The slaves are sold with
the land ; but, if they should object to serve another master, they are not
forced to do so. This, however, I take to be an indulgence of the
master, not a right of the slave. The slaves have a share of the produce
allotted for their subsistence, about an eighth. In some instances, land
has been made over to the pullers, which they cultivate for their support.
In many places, where slavery does not exist, a species of bondage is
introduced, by the ryots undertaking to bear the expense of their puller’s
marriage, upon condition of the latter binding themselves to serve the
ryots exclusively for life. Slavery may almost be considered as extinct
in Coimbatore, as the epidemic has carried off many of the slaves, and
the number was always inconsiderable.’

“Tn Tanjore slavery exists; but, as in Madura and Dindigul, it is
founded, in the first instance, upon voluntary contract. ‘The slaves are
never seized or sold for arrears of revenue. The slaves here are of two
castes only, the Fuller and Pariah ; the origin of their bondage arises in
a voluntary agreement, on their part, to become the slave of some other
man more powerful than themselves, upon whom they thus impose a
more strict obligation to protect and maintain them and their families
than if merely serving them as labouring servants. The Brahmins, in
consideration of their caste, do not receive bonds of slavery directly
in their own name, but have them generally drawn out in that of some of
their soodra dependents. When a bond of slavery has] been given, it
ceases not with the life of the party, but is binding upon the descendants
of the original giver, who continue bound by the conditions of it like-
wise. In return, the owner is obliged to find subsistence at all times,
and under all circumstances, for the family of his bondsman, whom he
can employ in any manner he pleases, although it is generally as a la-
bourer in the fields. The bondsman does not reside in his masters
house, nor form any part of his family, but has a house provided tor
him along with the others of his caste, to which a back yard of eighty
goontahs rent-free is attached, the same as other labourers. The master
has the pouwr of selling the slave, but he cannot sell him to any one who
will curry him' to a distant part of the country, without his own consent, it
the master, through poverty or other cause, fails or becomes unable to
subsist and protect his bondsman and his family, he is at liberty to seek
employment as a free labourer elsewhere, but is liable to be reclaimed at
anv time by his master, when he may be again in a condition to fulfil his
part of the agreement. When lands are sold, in any way, it is always
independent of the bondsmen, if any, upon it. If they are likewise to
be sold, separate deeds of transfer are passed. If not, they continue at-
tached to their former masters. No persons of this description have
ever yet been considered as seizable property, or sold for an arreai ot
revenue; nor do I believe ever by a judicial decree in any civil cause,
nor have I ever known this species of property recognized by the
officers of government, although it is by the natives themselves, in their
transactions with each other.

British Humanity. 440

« on the part of the bondsman, his rights are subsistence and protec-
tion for himself and family from his master, with liberty to seek it else-
where, as a free agent, if not found him, and the right of not being re-
moved by sale to a distant country from the' place of his birth. With
regard to himself, personally, his treatment from his master is the same
as that of his other labourers, which is in general of a mild nature ; but
he is not more liable to personal punishment than others, in consequence
of his state of bondage ; and any cruelty or abuse of authority on the
part of the master towards his bondsman would be complained against,
and punished with equal strictness, as if committed upon a free man.

‘ Upon the whole, therefore, the Board will perceive that the condi-
tion of these people differs very little from that of the common labourers,
and that the treatment of both is nearly the same. The disadvantage to
the bondsman is the power of being sold or transferred to'mother masters ;
and this, I believe, is not very frequent, as it is the last property, gene-
rally, which is disposed of by a person in distressed circumstances. The
advantages are the more effectually securing subsistence and protection
to themselves and families, particularly in times of trouble or difficulty,
than it is binding on masters in geneial to bestow upon common la-
bourers ; and this without rendering their condition in any degree into-
lerable, towards the amelioration of which, the equity and mildness of
the British government have greatly operated, in respect to rendering the
conduct of masters to their servants indulgent, forbearing, and kind.

1 do not find that the system of slaves attached to the soil, and trans-
ferrable by purchase as appendages to the land, obtains here.’

“Tinneveixy. ‘From all the information 1 have been able to col-
lect, I understand it is usual in this district for slaves to be sold or mort-
gaged either with the land or separately, as the proprietor pleases, or his
wants require ; and that there is no particular rule, or general custom, by
which the conduct between the master and slave, and between slave and
master, is governed, further than that the master has at all times the com-
mand of his slave's labour, and that the slave cannot work for any other
person without the permission of his master.

4 In regard to the treatment of masters towards their slaves, it does not
appear to be incumbent on them to afford a subsistence to their slaves,
except when employed in their business, and then it is on the lowest scale
of allowance , being generally no more than two measures of paddy per
day. At other times their slaves are obliged to seek a livelihood at the
hands of others, being bound only to return to their masters when the
season of cultivation again commences. Besides this allowance, how-
ever, which the slaves receive from their masters on working days, they
are entitled, when the crops are reaped, to a small deduction from the
gross produce, called here ‘ Paroo,’ which varies in different villages,
but amounts generally to about 23 8 per f ent ; and it is usual, when
deaths occur among them, for their masters to assist them in the neces-
sary funeral expenses, and on marriages, births, and festival days, to
grant them presents, according as their circumstances will admit; but
these are acts quite voluntary on the part of the masters, and the slave
it appears, can claim nothing more than a bare subsistence while he
works, aud his soluntrum, as above described, at the time of harvest.

‘AH punishment of the slave by the master, if this power ever ex-
isted, and was recognized in former times, seems now to be at an end ;
and there is no instance, I am happy to say, within my experience in
this district, of a slave complaining of ill-treatment from his master.

444

Indian Cries to

The fact, indeed, appears to be, that the slave is so necessary to the cul-
tivation, and labourers are so scarce, that the proprietors find it their in-
terest to protect and treat them well ; and the slaves in time become so
attached to the village in which they are settled, that they seem not to
consider their situation, nor to show any desire to be free and inde-
pendent.

‘ In calling upon the tehsildars for an account of a person’s property,
to know whether he is a fit security for another, it is usual, if he pos-
sesses slaves, to include them, a male slave being estimated in value from
3 to 15 C. Chuckrums (It 6 to 31 and a female from 3
to 5 C. Chuckrums (6 to 10 £$) ; but I have always rejected
them in the account as unavailable property by the Sircar, and none have
ever been sold in this district for an arrear of revenue.’*

“ South Arcot. ‘The slaves in this collectorate are most of the Pully
and Pariar castes, and the majority of them are chiefly devoted to the
pursuits of agriculture.

* The number of slaves in this district, of both sexes, including chil-
dren, amounts to upwards of 17,000 ; and they appear to have been ge-
nerally born in a state of servitude, through some contract of their fore-
fathers. The Hindoo code of laws, religious and civil, seems, however,
to declare that the Soodra tribe are naturally born in a state of servitude;
and, although some of the superiors of the sub-divisions of that tribe in
modern days, have emancipated themselves from this degrading thral-
dom, yet the lower castes are always looked upon as natural slaves, the
property of any person who contributes to defray their marriage ex-
penses, which is the ordinary way at present of constituting hereditary
sluven/. Previously to the assumption of the Carnatic, the owners of
slaves were empowered to punish them, either by castigation or confine-
ment, for any misdemeanor or fault, at their discretion ; but that power,
subsequently to the British administration, has ceased to be exercised.
The possessions and the acquisitions of slaves are generally considered
to be the property of their masters, who, however, usually relinquish

* “ The jemn value of a good Parier, as well as a good Addian (slave),
is thirty rupees; Otty, twenty-seven and a half rupees; Kanom, fifteen
rupees ; and the jemn value of a less able one of either tribe is twenty
rupees; Otty, seventeen and a half rupees; Kanom, ten rupees; and
I’aneyam, eight rupees. The jemn value of children (male) of those
sects is twelve rupees. The jemn value of a female slave of any of the
two tribes above-mentioned, as well as of their female children, is three
rupees and eighty reas. The pattom of a good cherman of any of the
two sects above-mentioned is three paddies of paddy ; that of a less able
one, two paddies ; that of a boy, one paddy ; and that of a female of those
sects is also one paddy. The jemn value of a good slave of the Moo pan
and Naiken tribe is sixty-four silver fanams ; Otty, fifty-two ; Kanom,
thirty • and Vermont Patttn, four silver fanams, but the females of those
tribes arc not given on Pattom or by sale. The jemn value of a good
Poolean slave is twelve rupees; Otty, ten rupees; and Kanom, six ru-
pees; and the jemn value of a less able one eight rupees; Otty, six
rupees; Kanom, four rupees; and Venom Pattom, one paddy of paddy.
The value of a good Panian or Addian (slaves) might be said to have in-
creased now by five rupees above the old price, but that of the Naiken,
Moorpan, and Foliar, continues still the same.” Far. Fapers, pp. 852,
853.

British Humanity.

440

them to the family of the slave. Slaves cannot enter into any matri-
monial connexion without the consent of their owners, who, as they
defray the expenses of the marriage, virtually revive the contract of here-
ditary bondage ; for the offspring of slaves are always regarded as the
property of their father's owner.

‘ It is stated that the slaves of this district can be sold by their
owners to any person and to an alien village, and that no slaves are at-
tached to any particular soil or village ; but I am induced to believe
that such a practice is at variance with the rights annexed to the state of
real bondage ; for in some Meerassi villages it is known that the Meeras-
sidars have advanced pretensions to possess an equal proportion of the
slaves with their share of the villages, and I also believe that such a prac-
tice is hardly ever resorted to. The price of a male slave and family,
when sold by their owner to another person, varies considerably, and
ranges from ten to fifty pagodas. The owners of slaves are required
to provide them with food and clothing, to defray their wedding ex-
penses, and to assist them on the births of children, and in their funeral
charges. The food differs according to the opulence of the owner, but is
always sufficient for subsistence, or the owner permits the slave to serve
elsewhere during his poverty. The clothing is vdry scanty, except when
the slaves are chiefly employed for domestic purposes; gild I cannot
discover that the apparel is designedly calculated to portray the class of
the wearers. The duties of slaves are to attend the cattle and agricul-
ture, and to assist in domestic services, connected with the house or per-
son of their owners.

‘ It does not appear that enfranchisement of slaves ever takes place ;
yet as some owners have been reduced to indigence, and are unable to
employ or subsist their hi uditary slaves, those persons are ostensibly
free, and labour for any person who will employ them. Cases of eman-
cipation occur in the extinction of the owners’ families ; and from this
description of Soodras, who still sacrifice their liberties, modern slaves
are constituted ; for they are mostly very needy, and consent to perpetual
and hereditary bondage for about twenty or thirty pagodas, which the
cultivator advances for the celebration of a marriage ceremony. In no
instance, I believe, do engagements exist where a lubourcr discharges
such a loan by his manual labour.’

“Chingleput. ‘The slaves employed in the cultivation of the lands,
and to which this report principally refers, have, for the most part, their
allowances regularly rendered to them ; so much grain being granted to
each labourer, and a proportionate subsistence for each of his children or
others of the family. They are housed and clothed ; and, during the
principal festivals, certain other allowances are made them both in
money and articles required for their ceremonies. Their marriages are
also performed at the charge of their masters; and, when reduced* by in-
•firmity, they are also supported by their proprietors. The condition of
this description of people, composing the chief part of the Pariahs of the
district, has of late years considerably changed. This may, in a great
measure, arise from the vicinity of their situation to Madras, where this
system is knmvn to be abrogated. Many of them there obtain employ-
ment, and their proprietors would find it difficult to reclaim them • and
the regulations have so far circumscribed the authority formerly ’exer-
cised by the proprietors, over this description of their servants that they
cannot keep them under control as heretofore, — when the power was
vested in them of inflicting very severe corporeal punishment, or con-

India's Cries to

440

fining them for the neglect of the duties assigned them : in former times
the discipline exercised by the proprietors over their slaves was of a
very severe description. The proprietors now finding themselves inca-
pable of employing their services, or rather to control them as arbitrarily
as heretofore, complain less of the loss of this description of property.
The adami, or slaves, are also possessed by many of the Vellairs, &c.,
who -are sookavasies, and who have long established themselves in the
cultivation of particular villages; but their situation in such cases is
similar to those in the service of other soodras. The sale of adami has
been, I believe, of late years, discontinued, or of very rare occurrence ;
and in these parts no attachment of such property has, I fancy, ever
been made on account of the dues of government.’

“Trichinopoly. — ‘ In the wet districts of Trichinopoly, the number of
pullers may be stated at 10,000, including those employed for the purpose
of watching and feeding the cattle. In the dry districts, there are about
600 ; but I must here observe that pullers are only to be found in those
villages where there is paddy cultivation. The pullers of the dry districts
appear to be liable to the same rules, and to possess the same rights, as
those of the wet districts. The services they perform are chiefly confined
to the irrigation of the land in its several stages of cultivation ; but their
services are also occasionally required by their masters in the menial
offices of their household establishment. If a wall or pundall is re-
quired, the pullers are obliged to erect it, without any further recom-
pense than their usual and established emoluments. The pullers are
usually sold with the land ; but there are many cases in which they may
be purchased independent of the land. The price of a puller varies
from five to ten pagodas, according to his age and qualifications. Their
services are also occasionally mortgaged; a pullee, or female puller, is
never sold ; while it would appear that, in Malabar, men, women, and
children, are sold indiscriminately.

‘ The pullers are supposed to be entirely supported by their masters
in sickness and in health. Their marriages are made at the expense of
the meerassidars, as well as the expense of their funerals. They 'enjoy
some little gratuity at every birth, and receive a certain established sum
at the principal Hindoo festivals. I have noted a list of the yearly emo-
luments a puller is properly entitled to receive ; and these emoluments,
though small, I have every reason to believe are scarcely ever withheld*
(See the foot of the page.)

* “ The extent of fcultivation to be made by a puller and by a pullee
is 150 cullums of paddy.

Annual Emoluments : ru- an-

Warum of a puller culs. . . . • • . — 8 5f

Do. of a pullee

Batta at the commencement of each fusly for ploughing

Soluntrums for sowing

Reaping share a’ 5 per cent. •

Thrashing do. ..•••••

Pongal feast

Duparaly do.

Gramadava do. .

- 15 i
-24

- - 6
-76
- 1 -
- 1 -

- - -i

- - 1J

Total annual

. 26 1* 5f fs.

British Humanity.

447

‘ I have examined the pullers themselves, on the subject of their being
well or ill treated, and asked them what course they would pursue if ill
used. They replied they would seek other masters ) at a distance , who
would treat them more kindly. In corroboration of this fact I have never
received a complaint, either in my fiscal or magisterial capacity, since my
appointment to this district, from a puller against his master. The right
of the puller is so distinctly defined by custom, and the interest of the
meerassidar so substantially affected by the good conduct and health of
the puller, — that it ishardly possible to suppose the meerassidars would be
so blind to their own interest as to cause their pullers to abscond, or by
harsh treatment reduce them to sickness. From what has been already
stated it will be found that agricultural slavery has existed in this district
from time immemorial.'

“ Canaha. — ‘ The origin of slavery in Canara is to be traced from
extracts in an ancient book, called Sheehadry Pooranutn, but by no
means an authentic record. This treatise is stated to contain a fabulous
narrative, which, when divested of its oriental imagery and metaphors,
will be found to attribute the origin of slavery in Canara to the right of
conquest.

‘ I he right of sale was, and is still , the master's exclusive privilege,
either with or without the land. The price varies, and is settled amongst
the purchasers and sellers. The usual rates are as follow : —

* For a strong young man, from twelve to twenty-six rupees.

4 D°- a strong young woman, twelve to twenty-four rupees.

‘ Do. a child, never under four rupees.

4 I* >s customary to pass a bill of sale, on a bargain being made, or a
mortgage bond. The transfer, by purchase or gift, is attended with
a short ceremony, both between the seller, or giver, and receiver, and the
slave. The slave drinks some water from his brass basin, and calls
out ‘ I am now your slave for ever.' The zillah court, I understand, has
guaranteed this right by decrees, both on transfer of landed property, and
on sale in execution of decrees. The master can lend his slaves out on
hire. He can sell the husband to one person, the wife to another ! This is
not often done, because neither of the purchasers can be sure of keeping
his purchase. Thus the great law of nature seems even in these humbled
creatures to be acknowledged by their owners. Care is always taken in
purchasing not to carry the slave to any distant estate; their attachment
to the soil on which they were born being well known. The master can
stll the children; but this is seldom done from the foregoing cause, the
fear of desertion. The master, according to his means, feeds and clothes
his slaves. He never pays them wages in money, but presents them on
their marriages, or particular ceremonies, with a small sum. The quan-

1 roposed addition of warum a" 2 per cent.

Contingencies estimated :

20 1J 5| fs.

For a marriage
For a birth .
For a death .

4 - rs. 8

- 2 fs. 2

4 4 rs. 8 4

Total

. 33 5| rs. 9 fs. 1 J”

•448

India's Cries to

CLOTHING.

Two pieces of cauthey,
six cubits. In some ta-
looks, a coombly and
roomal given.

1 do. seven cubits long.

1 do. four do.

tity of food and clothing to a slave varies in every talook. It does not
seem to be regulated by any rule, although it woidd appear that some
original quantum obtained. The average may be thus estimated : —

FOOD.

A man . . . J Canara seer coarse rice,

two rupees weight salt,
a little beetel nut and
leaf.

A woman . . 1 seer.

A child . . | do.

‘ The salt, beetel, &c., is optional. It is also customary to give them
conjee from the master’shouse. From every inquiry I cannot learn that any
want or cruelty is experienced by the slaves, the master being well aware
that, on any ill-treatment, they will desert him ; and that the trouble and
expense attending their recovery would perhaps amount to the value of
the deserters. Slavery seems to be inconsistent with rights and jtrivi-
legcs, if I understand the correct meaning of the terms. On these points
I can only generally state that the dhers of Canara possess none. The
number of slaves of all descriptions, in Canara, has never been correctly
ascertained ; they may be estimated at 82,000.’

“Malabar. — In Malabar (exclusive! of Wynaud)’ the number of
slaves is estimated by the collector at 100,000. ‘ They are,’ says the col-
lector, * slaves' of the soil, and are generally attached to the land of the
proprietors of the ground on which they were born ; but this is by no
means considered an essential point, being frequently transferred by sale,
mortgage, or hire. In Malabar, as in the West Indies, a man’s wealth is
as much appreciated by the number of his slaves, as by any other pro-
perty he may possess ! In one sect they observe what is termed makka-
tye • in another they observe the marra makka-tye; the former being the
common laws of kindred, the latter similar to the customs among the
Nairs, in which inheritance goes to the sister’s son, and this constitutes
the value of a female of one caste over that of the male, and vice versa, a
male being more valuable where the progeny goes with him. The mar-
riage contract is made entirely among the parents of the parties, without
any interference on the part of the proprietor ; to whom, however, it is ne-
cessary to make known the proposed connexion.

< No valuable consideration is given by the male for the possession ot
the female to the owner. The contract muy be dissolved at the pleasure
of the parties connected ; in which event the husband takes of! the mar-
riage necklace (commonly composed of shells or brass ornaments),
which makes the dissolution complete, and each is at iberty to form
new connexions; but whilst the contract lasts I have had opportunities
in my magisterial capacity, when an assistant in the courts, of observing
a wonderful degree of jealousy and tenaciousness of family honour, when
contrasted with the general appearance, habits, and apparently brutish
stupidity of these castes. The measure oj subsistence to be given by the
proprietor is fixed, and he is bound by the prescribed customs of the
country to sJ it served out to them daily. A frequent failure on the part

* “ The landed proprietors of Wynaud are torpid to a degree ; all the
field work is done by slaves called Paniers, who are held in higher esti-
mation than the slaves of the lower districts. They are admitted to the
threshold of their masters’ houses, and they are even employed in gi Hid-
ing rice for the use of the temples 1”

British Humanity .

449

of the master to perform this duty is sure to be attended with desertion
to another, from whom they.expect kinder usage; and, when this does take
place, the recovery of them is attended with difficulties that are not easily
overcome ; for, independent of being obliged to have recourse to courts
of justice, months and years perhaps elapse before they can discover to
what place the slave absconded. In short the proprietor feels it his in-
terest to see them well treated, through apprehensions of the consequence
of an opposite conduct. In former days the proprietor possessed the
power of life and death over his slaves; but this was probably seldom or
never had recourse to, and desertion only would, in all probability, have
been one of the motives for so rigorous a measure; but there were many
circumstances which would have operated as a check upon the gratifica-
tion of this species of severity and revenge.

* I do not immediately recollect any instance of a churma having ap-
pealed to a court of justice for protection from the ill usage of his mas-
ter; but instances are not wanting of persons having been brought to
justice and to a severe account for the murder or wounding of a slave ;
and as it is universally known throughout Malabar that British justice
considers the life of the lowest individual as valuable as the highest cha-
racter in the country, and that as severe a measure of retribution would
fall on the head of tire murderer of a slave as of a rajah, we may consi-
der them as well protected by the laws as any other race of beings. In
some respects ehurmas may be considered in more comfortable circum-
stances than any of the lower and poorer class of Natives. An instance
of a churma being a beggar is unheard of; they and their families are
sure of having the means of subsistence, as, if the owner should be ren-
dered unable to afford this, he will sell, mortgage, or hire, his churma to
another, on whom would devolve the duty, as well as interest, of afford-
ing such subsistence as to enable the churma to go through the labours of
the day. Contrast this with the situation of a free born but poor labourer,
depending upon the labours of a day for his subsistence, unable, perhaps,
to find employment, with a wife and family to support, and no one to
whom he can look up for protection or subsistence.’* +

* “ The ehurmas are ubsulute property ; they are part of the live stock
on an estate. In selling and buying land it is not necessary that they
should follow the soil ; both kinds of property are equally disposable,
and may fall into different hands. The enurmas may be sold, leased^
and mortgaged, like the land itself, or like any cattle or thing. The feu-
mokar may hire them for pattom or rent independently of thisjenm land
or he may sell them altogether with his estate. The pattom on a churma
is four fanams a year; if they are disposed of on ottv, their price is thirty-
two fanams; if on the attipit ola or jenmon, forty-eight fanams.

The jenmokar, by the ancient laws of Malabar, is accountable to no
person for the life of his own churma, but is the legal judge of his offences
and may punish diem by death, if they should appear to deserve it.'
The kolloonaven can neither put to death a churma nor sell him, but he
may chastise him. In the same manner as the soil the possession of
ehurmas was originally confined to a particular class. They were then
employed entirely in the labours of agriculture ; but, although they were
the first and sole cultivators in Malabar, it is not to be imagined that
this is the case at present, since there are many kuddians of all castes
who cultivate their own lands” — (Walker’s Rep. on Malabar).

t Par. Papers on Slavery in India, pp. 887 — 8«6

2 c

450

India's Cries to

“ The Northern Division of Arcot. — ‘The slaves in the district are not
numerous ; exhibiting a total of 688, inclusive of men, women, and
children, and the practice of keeping them may be said to be confined to
the five talooks of Arcot, Trevultoor, Cauvareeput, Poloor, and Sutta-
waid ; for in Sholungar and Wondavvash (the only two other talooks in
which, according to the same statement, slavery prevails) their numbers
are very small indeed.

‘ They are ostensibly employed in agriculture, and the pasturing of
cattle, though they may occasionally do house work, and the persons in
whose service they are principally engaged are of the Rajah, Brahmun,
and Vellumwar castes ; to this circumstance may perhaps be traced the
practice of slavery in the above-mentioned talooks, where most of the
head inhabitants and renters are of one or other of those castes.

‘ Children, born when their parents are in a state of slavery, become
slaves also, and I would beg to be understood as speaking generally of
the manner in which slavery, or the required number of slaves, is kept
up ; there are, it is true, instances of people having been slaves from
their birth, but they are very few indeed; and in proof of this it may he
mentioned, that it does not appear to be accurately settled to whom the
child of a slave belongs ; in one talook, it was said to the master of the
male, in another to the master of the female slave; the question, per-
haps, has never been agitated ; for the people who keep slaves most
likely find it cheaper to buy than to rear them ! and the offspring, when
left to their parents’ charge, who have barely sufficient to support them-
selves, die of absolute want. They have not any particular marks
whereby they may be distinguished, except it is their wretched appear-
ance; they are fed and clothed and subsisted entirely by their masters ;
their food consists of raggy, the coarsest kind of gram, and their
clothing is a common cumly. I cannot discover, though I was very
particular in my enquiries on the point, that they have any rights or pri-
vileges, and they are not possessed of any property, neither can they
inherit any.’ ”*

The latter part of the Papers refers to the practice of
steal but children, which appears “ very prevalent at Mad-
ras.” “ I beg (says the Magistrate at Tinnevelly in Dec.

1825) to bring officially to notice a custom which is, I
believe, more or less prevalent throughout the Madras ter-
ritories, and, as far as my own observation has gone, is more
frequent in the district of Tinnevelly. The practice I al-
lude to is the sale and purchase of female children by
dancing women, for the avowed purpose of bringing them
up to a life immorality. The custom is so notorious, and
its abominable tendency so evident, that no comment can be
necessary ; but I am apprehensive that, unless it be specially
excepted from those purchases of children which are now
(under some circumstances) legal, an opinion maybe enter-
tained that such dealings are countenanced by law. A

* Par. Papers on Slavery in India, pp- 873, 874

British Humanity.

-I.jl

prohibition of such transactions could not be complained of
as an infringement of any acknowledged rights ; it would
serve as a check upon child-stealing, which is occasionally
practised under the pretence of purchase, and the public
expression of the will of the government could not but
have a beneficial tendency to promote morality. I offer these
remarks, in the hope that, if they are submitted to govern-
ment, the practice which I have mentioned may be pro-
hibited by law.”*

The reply to this communication, it is presumed, cannot
be read without feelings of disapprobation. “ It is under-
stood, from your letter, that, in the opinion of the judges of
the Foujduree Adawlut, no new enactment is required
upon this subject, because the selling or purchasing of
children, for the avowed purpose of prostitution, may be
punished under the law as it at present stands. The
Governor in council entirely concurs with the judges in
deeming any enactment unnecessary; and is further of
opinion, adverting to the nature of the institution of dancing
women, and to its connection with the ceremonies and ob-
servances, both religious and civil, of the great bulk of the
people, that if it is at all expedient for the officers of go-
vernment to interfere, for the purpose of preventing parents
or guardians from assigning children in the customary
modes to be brought up to this profession, the interference
requires to be conducted with the greatest caution. The
remarks in my letter of the 28th J une, to which reference
is made by the Foujdaree Adawlut, relate to the practice
of selling children to be made slaves, and generally to the
usages of the country with respect to slavery; and, it was
observed, that that subject was one of much difficulty and
delicacy. The subject now under consideration is of no
less delicacy, and it seems to afford less inducement to in-
terfere ; for it is to be considered that loss of personal
freedom is not among the consequences of being brought
up to be a dancing woman, and that the species of immo-
rality which the interference would propose to redress pre-
vails, and is generally tolerated, in the most enlightened
and most highly civilized nations of Europe, and it is much
more closely connected with general depravity and with
misery iu England than it is in India.”+— (J. M. Macleod

* Par. Papers on Slavery in India, pp. 934, 935. f p. 935. See also

pp. 901 — 903.

2 g 2

452

India's Cries to

Secretary to Government, Fort St. George, Jan. 13,

1826). r
The present state of the melioration of slavery— for the
abolition of it is not attempted— appears in an extract of a
letter from the Honourable Court of Directors to the
Governor of Madras, in April, 1824. “ In the districts

subject to your Presidency the rights and obligations ot
master and slave appear to be very indistinctly defined:
and this obscurity of the law we apprehend to be favourable
to the slaves ; for, whatever the legal power of masters may
be, their actual control over the liberties ot those persons
who are nominally their slaves appears to be but small. W e
desire that you will be extremely cautious in making any
regulation for defining the relations of master and slave.
It is our wish to improve the condition of the latter to the
utmost extent, and we fear that, in defining the power of
masters, acts of compulsion might be legalized, which by
custom are not now tolerated, and the slaves *mffbt be
placed in a worse condition than before. We shall defer
making any further remarks on the subject, till we receive

a further communication from you.’’*

To this, nearly two years after, the Governor in council
refers with approbation. “ The opinions and views stated
in these paragraphs coincide with those entertaine
bv us.”+ — Feb. 3, 1826.

Thus the state of slavery in India, which at one time is
considered mild and scarcely needing attention, at another is
considered of such a nature that the government ^is afraid
to touch the subiect-even to “define the relations of
master and slave.” Is this the way to eradicate one of he
greatest evils incident to mortal man ? Surely, says the
fate Bishop Heber, “ we are, in matters of religion the
most lukewarm and cowardly people on the face of the
earth ; j and is it not equally true of the interests of hu-

mTheyi”SiaeX* j* -

cannot be ascertained by the Parliamentary Documents now

before the public. No census or genera1
slaves appears to have been taken, i is , ^

from occasional remarks by the Magistrates, orthenioro
regular statements of some of the Collectors under the Ma-

Par. Papers on Slavery in India, p. 9^1 •
J Jour, vol.ii.’p. 405.

t p. 901.

British Humanity.

453

dras Presidency, that any probable estimate can be taken of
the extent of slavery in the British dominions in the East.
By the publication of this first volume of Parliamentary
Papers on Slavery in India, sufficient information is given
to urge the full development of the nature and extent of
this system, and to excite the friends of humanity to in-
creased exertion, till Britain in all her dominions regards
the divine injunction, “ Let the oppressed go free, and
break every yoke.”

The second judge at Dacca, in 1813, states “ The odious
practice of trafficking in slaves has long subsisted in that
zillah, and doubtless many and various abuses have been
committed under the cloak of an authorized commerce, or at
least of such mercantile transactions not specially prohibited.
The trade is carried on to a considerable extent, as is uni-
versally acknowledged ; and, from the best information on the
subject, it is computed that the number of slaves in the dis-
trict amounts to about one-sixth of the whole population ;
and this number progressively increases, as their offspring
are also born slaves. It is impossible to form a correct cal-
culation of the number of slaves annually exported from the
district, but it is believed to be much less considerable now
than formerly.”*

Of Sylhet, and the zillah Bactergunge, the Magistrate,
J. W. Sage, Esq., in 1816, observes, “ During the ten
months 1 was at Sylhet, I often heard that some persons
gained a livelihood by enticing boys and girls, whose parents
were free, both from their houses in the district and from
the adjoining territories of Kackar and Jynteah, by dis-
posing of some to wealthy natives in the district, and car-
rying some for sale to other places.

“ It is a common practice amongst the lower class of
native women, on the loss of their husbands, or at the time
of a scarcity of grain, both in Sylhet and this district
(Backergunge), to sell their children, by which the mothers
gain a livelihood, and the children are much better taken
care of by their new masters, than if they had continued with
their parents. It happens, frequently, that some mothers sell
their female children to prostitutes ; sales of that description
are always made known to the police darogahs, whose dutv
it is to convey the parties instantly to the magistrate, that they
may be punished for so nefarious a transaction. Some there

* Par. Papers on Slavery in India, p. 224.

454

India's Cries to

are, whose families have been in a state of slavery for the
last hundred years, and who, when a sale of an estate takes
place , are included in the purchase ; as however many suits
are instituted in the Sylbet district for slaves, and appeals
are admitted by the court of appeal, I do not suppose Sir
It. K. Dick had it in contemplation to draw the attention
of government to that class of people. It might in some
measure prevent illicit transactions, if every one purchasing
a child was, under pain of a heavy fine and imprisonment,
ordered to register such sale, and enter into an agreement at
the court at the time of registering, binding himself to pro-
duce at the court the boy or girl he may buy, whenever the
magistrate should call upon him.”*

“ There are (says the intelligent and philanthropic Judge
of Bundlecund in 180S, J. Richardson, Esq.) districts
under the Company’s dominions wherein, to my own know-
ledge (particularly Ram Ghur ), the greatest part of the
cultivators and .labourers are slaves. I have no scruple to
avow I deem this one great cause of the wild and uncul-
tivated condition of the country, and the barbarous and sa-
vage state of its inhabitants ; for what human being will
labour with good will, or a desire of improvement, when
another enjoys the sole produce ?”T

This gentleman further observes, “ By an enforcement
of the spirit and principles of the Mussulman law, a total
stop would be put to the horrid practice of slavery, which,
w onderful and almost incredible to state, exists contrary to
law and reason throughout our dominions in India, to a
deqree scarcely to he believed ; not a Mussulman family of
even mediocrity that has not numbers both of male and fe-
male slaves. The people about their persons, and the
female attendants on their women, are almost all slaves ;
and, to my certain knowledge, they have slaves for the pur-
pose of cultivation and field labour.”^

Hamilton in his Description of Hindostan (two vols. 4to.)
thus speaks of slavery in Bengal : — Domestic slavery is
very generally prevalent in Bengal, among both Hindoos
and Mahomedans. More trusty than hired servants, slaves
are almost exclusively employed in the interior of the
houses for attendance on the members of the family, and in
all the most confidential services. Every opulent person,
every one raised above the condition of the simplest medio-

Par. Papers on Slavery in India, p. 247. f p. 300. t 317.

British Humanity. -155

rrity, is provided with household slaves, and from this class
chiefly are taken the concubines of Mahomedans and Hin-
doos. In the lower provinces, under the Bengal Presidency,
the employment of slaves in the labours of husbandry is
almost unknown. In the upper provinces, beginning from
Western Behar and Benares, the petty landlords, M ho are
themselves cultivators, are aided in their husbandry by
slaves, whom they very commonly employ as herds and
ploughmen ; landlords of a higher class have in a fewr in-
stances the pretensions of masters over a part of their
tenants long settled on their estates, and reputed to be
descended from persons w ho were the acknowledged slaves
of their ancestors. Their claims to the services of these
hereditary serfs, w ho are scarcely to be distinguished from
the rest of the peasantry, are nearly tobsolete and scarcely
attended with any practical consequences ; but those em-
ployed in husbandry by the inferior classes of landlords are
decidedly slaves. The employment of slaves in handicraft
work is more rare, but not entirely unknown. It would be
difficult to form a computation of the number of slaves
throughout the country, and any steps towards the prepa-
ration of an accurate estimate would involve inquiries
which cannot fail of exciting great alarm. Slaves are
neither so few as to be of no consideration, nor so numerous
as to constitute a notable proportion of the population.
The slave is more usually a favourite and confidential servant
than an abject drudge ; and he is held superior to the hireling
both in his master’s estimation and his own.”* -(-

Of Penang, or Prince of Wales Island, the Governor in
1807 very justly observes, — “ Although domestic slavery,
as practised by the Malays, meliorates in a great degree the
situation of the slave, as hitherto permitted on this island,
when compared with that of the same class of people in
other quarters of the globe — still slavery in its mildest form
is degrading in the minds of Britons, and hitherto only
tolerated as a means of drawing population to an infant
colony, which, from the now flourishing state of this island,
is no longer necessary, therefore derogatory to our national

* Ilara. Hind. vol. 1. p. 105 — 107.
t “Domestic Slavery (says the late Rev. W. Ward), which is very
common in India, however mild, surely demands the reprehension of
every individual who has a proper idea of the dignity of human nature.
In some parts of India children [are as much an article of sale as goals
or poultry.” — View of the Hindoos, 1820, vol. iii. p. 281.

45«

India's Cries to

character, and should in my opinion cease to exist : at the
same time every reasonable consideration is due towards
their proprietors, so as to remunerate the one without in-
justice to the other, or too suddenly interfering with ancient
and authorized usages. This subject has, it appears, en-
gaged the attention of the Honourable the Court of Di-
rectors, and they have more than once urged their govern-
ment here to adopt the necessary measures for effecting so
humane and honourable an object as the personal freedom
of a considerable proportion of their subjects. I have con-
sequently felt interested in the cause, and made such in-
quiries as enable me to state that there cannot be fewer than
three thousand, men, women, and children, in a state of
bondage on this island, and that of this number, the families
of Tunka, Pootry, Seied Hussein, the Pangavas Heirs,
Malm llaja Stra, and Noqueda Byan, together possess
nearly one-third of that number.”*

Of the Daerds, a description of slaves in Canara, the
Collector of the Southern Division in 1801 states: — “By
far the greatest part of the slaves employed in agriculture
are the Daerds, of whom there are various descriptions and
properties ; no order was ever given for their being included
in the registers ; the whole number of them, by the popu-
lation statement, is 52,022, men, women, and children ; of
which number there are in the Baincoor talook 5,894: the
number belonging to every landlord shall hereafter, as de-
sired, be entered in the' registers, ”f “Exclusive of the
Daerds, there were another sect of slaves in Canara,
though, 1 believe, many of them are now free. Under the
Biddenore government, all illegitimate children, save those
by dancing girls, were considered the property of the Sircar,
which took possession of, and sold them as slaves, to any
person who would purchase them ; the number of this sort
now is about 722 ; there are also marry slaves imported

from Arabia.”^; .

Some of the Daerds having enlisted in the Company s
army, the collector of Mangalore requested the Madras
government that they might be interdicted the service.
The minute of government acknowledges the existence of
slavery in this and other parts of India. — “The circum-
stances stated, by the Collector of the southern division of
Canara, require, in the Board’s opinion, particular consi-
deration. He has represented that serious injury will he sus-

4 far. Papers on Slavery p. 436, sec also p. 454. t P' 548. J p- 550.

British Humanity.

457

tained by the landholders of Canara, if their slaves are
permitted to enter the sepoy corps, and desert the lands
which they and their progenitors had cultivated for many
generations. It is observed, by Mr. Ravenshaw, that, where
these people do enlist, they seldom continue in the service,
but almost invariably desert ; in this point of view it
appears ineligible that they should be allowed to enter the
corps ; but as it may be considered beyond the province of
the Board to discuss the propriety of this measure in a mi-
litary point of view, or the policy of emancipating this class
of people, they will only observe that the encouraging these
slaves thus to desert their masters would be disturbing a
property sanctioned to them by the usages of the country,
and the ordinances of their law ; and, whilst it would be of
no advantage to the army, it would be of considerable de-
triment to the revenue ; for not only in Canara, but in se-
veral parts of India , it is this class of people who culti-
vate the soil, and on whose industry the landholder de-
pends for the payment of the dues of the Sirkar govern-
ment, and for the means of his own support.”*

The Board of Revenue for the Madras government in
1818, in a very judicious minute on slavery, candidly ac-
knowledge its prevalence: — “The provinces now subject to
this government appear originally to have constituted
several distinct Hindoo states, which are still to be traced by
the difference of language, manners, and customs, that so
strongly distinguish the inhabitants of one part of the coun-
try from the other. The five northern circars of Ganjam,
Vizagapatam, Rajahmundry, Masulipatam and Guntoor,
together with the districts’ of Bellarv, Cuddaph, Paluand,
and Nellore, or wherever the Telinga'is the language of the
people, may be considered one of these ; the second may
be said to include the district of Chingleput, the two divi-
sions of the Arcot Soobah, Salem, Baramahl, Coimbatore,
Madura, Dindigul, Trichinopoly, Tanjore, and Tinnevellv,
or wherever the Tamil language is spoken ; and the third
comprises the provinces of Malabar and Canara, on the
other coast of the Peninsula, where the Malayalam and
Toolavo are the vernacular dialects of the country. In all
these districts the labourer, who holds the plough and
performs the inferior offices of husbandry, is of the lowest,
poorest, most ignorant, yet mostnumerons order in society;
in general an outcast, or, at least, often of the degraded

Par. Papers on Slavery, p. 552.

458

India's Cries lo

class of Hindoos, and therefore usually resident, in the out-
skirts of his village ; every where without any property in
the land which he can transfer by gift, sale, or bequest ; and
receiving from his employer, the ryot, little more than food,
with a scanty supply of raiment ! It is almost superfluous
to remark that, with this description of persons, the govern-
ment officers have seldom had any direct communications ;
yet this may possibly be the cause that their situation has
not yet received that consideration which it appears to
merit; for it is not, perhaps, sufficiently known, that
throughout the Tamil country, as well as in Malabar and
Canora ,/ar the greater part of the labouring classes of the
people have, from time immemorial, been in a state of
acknowledged bondage, in which they continue to the pre-
sent time. It is, certainly, a curious circumstance, that in
those provinces where the severe and arbitrary system of
the Mussulman government was established at the most
early and for the longest period, where consequently the
public assessment on the land is the most high, and private
property in the soil the most rare and least valuable, the
labourer should also be the most free ; while his condition
is the most abject in those countries where the ancient
institutions of the Hindoos have been least disturbed, where
the public demand on the soil is the most light, and private
property in the land is universal and of the highest value.
It seems probable, however, that in former times slavery
may have been as prevalent in the northern as it now is in
the southern and western provinces ; and the same circum-
stances that reduced the landlord of Telingana to the situa-
tion of a landholder may have tended gradually to weaken
the power he possessed over his slaves, until they finally be-
came altogether emancipated from his authority.”*

As has been stated, no correct idea can be formed from
the Papers of the actual number of slaves in British India.
The slaves in Batavia in 1S12, exclusive of those belonging
to Government (which did not exceed 281), were as fol-
lows : —

“At Batavia and its environs, &c. . . 18,tf7Z

In the Samarang division . . . . - • 4,488

In the Sourabaya division 3,082

27,142 ”f

* Par. Papers on Slavery in India, pp. 816, 817. + p. 157.

British Humanity.

459

The following are the only official number of slaves ob-
served (with the exception of those in Ainboyna, amounting
to 1,613, now ceded to the Dutch) in a careful investiga-

tion of the Papers : —

“ Penang 3,000

Arcot, S. Division 17,000

, N. Division 688

Trichinopoly 10,000

Canara 82,000

Malabar 100,000

212,688”*

These few items, producing more than 200,000 slaves,
would lead us to suppose that their number in British India
may bo equal and even greater than that of the West
Indies. — And should not this fact be known, and efforts
made to meliorate the state of these degraded people and
to elevate them to their proper place in society ? When
shall every subject of Britain be free as the air he breathes!
How tardy, though encouraged by success, are our pro-
ceedings in this work of justice and mercy. But this will
more clearly appear in the next chapter.

CHAP. IV.

Methods proposed for the melioration and abolition of
Slavery in India— answers to objections to its aboli-
tion arising from the supposed kind treatment of slaves
—the preservation of children and adults in famine by
selling themselves for support — the indifference of the
slaves to emancipation — decreasing the population of
an Island or District — Mahomedan prejudices prohi-
biting any others than slaves attending on their women ,
and that they cannot dispense with slaves, — and the in-
terest of the slave owners and the Government — con-
cluding remarks.

The Madras Board of Revenue, in 1819, thus close their
interesting letter, from which copious extracts have been
given : —

Tar Papers on Slavery in India, pp. 436( 887 890.

4 GO

India's Grias la

“ The Board are decidedly of opinion that slaves should not be sold
for arrears of revenue; and prohibitory orders to this effect will be issued
to Malabar, where alone it has occurred. In Malabar and Canara, alone,
the number of slaves is calculated at 180,000; and the Board have
now under consideration certain propositions from Mr. Grseme, the Com-
missioner in Malabar, for the amelioration of their condition, and the
gradual emancipation of slaves in that country. In the lamil provinces
the number of slaves is comparatively few; their condition is better, and
any immediate emancipation of them would be attended by incon-
venience, difficulty, and perhaps distress. This might therefore be at
present deferred, until the practical remedy for the gradual abolition of
slavery on the other coast shall have been fully considered and decided
on But, whatever may be the future decision respecting those who are
already slaves, the Board think that a regulation ought to be published,
to prevent the further extension of slavery, and to ameliorate in some
degree by a few general enactments, the condition of those who are
already slaves. The further purchase of free persons as slaves should be
declared invalid and illegal ; and all children hereujler Lorn sluves should
be declared free. But any person should be still at liberty to contract for
a given sum to labour for a term of years, or for life. Such contracts,
however, should be in writing, and only binding upon the individual
who executes it, not upon his wife or children.

“ Slaves should be declared competent to possess and dispose of their
own property, to the exclusion of any interference therewith on the part
of their master. The Board further submit, whether it would not be
proper to annex some penalty to the purchase of female children, for the
purpose of being brought up as prostitutes, in the manner alluded to in
Mr. Hyde’s letter. It might also be provided that proprietors are to
provide wholesome food and clothing for their slaves ; that in sickness, in
age, or infirmity, they shall not neglect them; that they shall not have the
power of corporal punishment ; that slaves, on being ill-treated by their
masters, shall be allowed to claim the privilege of being sold to another,
and that in breach of these laws, or refusal to comply with them, on the
part of the master, the slave shall receive his liberty. It might further
be provided slaves shall have the power to purchase tlmr liberty at the
price fbr ulc/i it was forfeited, and that slaves attached to lands or
estates which may escheat to Government shall be liberated. Many of
these provisions will be found to contravene those of the Hindoo law
which ^with respect to Hindoos, is declared by the regulations to be in
force ; Tnd the necessity, therefore, of a formal enactment of them ,n the

C0“Thel Collec^HnTrichmopoly has submitted a proposition for ame-
liorating the condition of the ‘pullers in the District b, .adding ;t«F
cent to their warum, which is at present only ten per cent. By this, he
observe ‘ ^situation of the pullers would be greatly benefited, and
The expense to Government would be (taking the revenue of the wet
S s.S " round numbers) no. more ton 2000 e“»"”y

» m, sre,°.nrde7is eccorti, .tote

British Humanity.

-ku

Districts be desired to report whether a similar measure could not be
adopted with advantage in their Districts ; and, if so, the extent of remis-
sion proposed. In conclusion, the Board would remark that the subject
discussed in these proceedings appears to them of great importance;
that the suggestions which they nave submitted should, therefore, be
well weighed before they are adopted ; and that any legislative enact-
ment, that may be deemed requisite, be framed with great caution. It
may also be for the consideration of Government whether the subject
may not, as a general one, be referred in the first instance to the Supreme
Government, in order to ascertain the state of slavery in the Bengal ter-
ritories, and whether any restrictions are imposed on it there.” *

The propriety of improving the condition of slaves in the
East is stated and urged by different functionaries of the
British Government. Mr. Grteme in his Report on Ma-
labar, in 1822, has the following judicious remarks: —

“ Upon the occasion of the condition of the slaves of Malabar being
brought into notice, it was lately suggested that slavery should be sub-
jected to the rule of the Mahomedan law. This, if carried completely
into effect, would indeed mitigate the severity of slavery, and render
slaves in Malabar a very different race of mortals; but, strictly speak-
ing, slavery is not permitted by the Mahomedan law to be practised by
any but Mussulmans, and even by them only as regards the inhabitants of
countries not agreeing to become converts to Muhomedanism , and at the
same time refusing to pay the tax imposed by Mahomed upon infidels, or to
permit the free exercise of the Mahomedan religion. Slaves made so by
stealth, and not in open war, or an authorized occasion, are not recog-
nized by the Koran ; and the acquisition of slaves by purchase, as prac-
tised by the Moplar Mahomedan* in Malabar, is equally irreconcilable
to the Mahomedan law. Though it may be impossible to apply the mi-
nutiae of the Mahomedan law to the peculiar kind of slavery existing in
Malabar, it is nevertheless easy to borrow from the benevolent spirit of
the law, or of the actual practice among Mahomedans. Ill treatment of
slaves is with them punishable by the slave being emancipated, to the loss
of the master, or being sold to another master, on convictions before the
quazee.

“Though it may be allowed that slavery in Malabar is not in-
tolerable, and not exercised to an excessive degree of active cruelty, the
diminutive and squalid appearance, and the wretched hovels of a race of
beings in the province, who by a census taken of the population in Fusly
1 216 (A. D. 1 809) were reckoned to amount to 94,786, sufficiently indicate
that they do not enjoy that comfortable state of existence which every per-
son should at least have it in his power to acquire by his labour. There* are
no doubt many freemen in the different ranks of society who are equally in-
digent with the slave. The slave is scarcely ever exposed to the extremity of
actual starvation ; and it has been stated by respectable public authority
and I understand with correctness, that a beggar of this caste is seldom
or never to be found. But among the freemen there are too many who
are too proud from their former rank, too idle and too dishonest from
habit, to work, and they have recourse to charity and fraudulent means
to gain their subsistence; but it matters not that many worthless cliarac-
ters are in worse circumstances,— the question is, whether slaves are as

* Par. Papers on Slavery in India, p. 900.

462

India's Cries to

comfortable as they ought to be, and whether they acquire us much by their
own industry in servitude us they would in a free state.'’*

It may be interesting to trace the various steps proposed
or adopted for the melioration of slavery in India. The
Bengal consultations as early as July 1774, in a letter to the
Council of Dacca, contain the following judicious and hu-
mane observation : — “ In those districts where slavery is in
general usage, or any way connected with, or is likely to
have any influence on the cultivation or revenue, which we
are informed is the case at Sylhet, and may be so in the
other (especially the frontier) parts of your division, we
must desire you particularly to advise us what is the usage
and every circumstance connected with it, and we shall then
give such directions as we may judge to be necessary; but
considering your reference, in the mean time, in the light of
a general proposition, we are of opinion that the right of
masters to the children of the slaves, already their property,
cannot legally he taken from them in the FIRST GENERA-
TION, hut we think that this right cannot and ought not to
extend further , and direct that you do make] publication
accordingly. ”+

This excellent suggestion does not appear to have been
fully acted upon, as slaves are spoken of in Dacca many
years after this period. The Bengal Judicial Consultations
of Feb., 1817, contain a Report of the second judge of
the Bareilly Court of Circuit, W. Leycester, Esq., who
proposed the same rational and effective method of gradu-
ally annihilating slavery. “ Many estates in the country are
cultivated by indigenous slaves, but it is very desirable it
should no longer be possible to transfer the African slave
trade from the West to the East Indies, with only one pro-
viso against it, that the slaves may not be resold ; and it is also
most desirable that the present importation of females, for
the purpose of breeding an hereditary race of slaves,
should be put a stop to.— Nothing, perhaps, is co revolting
as the idea of hereditary slavery — of aman’s inheriting at
his birth nothing but the misfortunes of his parents, without
hopes of emancipation, without the possibility ol rising in
life through exertion or talent, and liable every moment to
be taken to the market and sold, and transferred to the pos-
session of another. I can hardly conceive, indeed, that
there could be any objection to modifying the present sys-

* Par. Papers on Slavery in India, p. 922. 1 P- 4.

British Humanity.

4(i3

tem of slavery by an Act declaring the children of slaves to
be free ; that, if men will have slaves, they should also have
to pay for them, and not to rear and inherit them like the
produce of a farm-yard ! ”*

The reply of the Court of Nizamut Adawlut to this
humane judge was — “ The Court will only add, at present,
that they fully participate in the sentiments expressed
by Mr. Leycester, in abhorrence of hereditary slavery, and
earnestly wish it could he discontinued, with regard to all
children horn under the British protection ; hut whilst it is
allowed to remain, with respect to the progeny of existing
slaves, born under the British Government in the West
Indies and South Africa, the abolition of it, on general
principles of justice and humanity, could not, the court ap-
prehend, be consistently proposed for India, where it has
from time immemorial been sanctioned by the laws and
usages of the country, and where, it may he added, the
state of slavery is not so injurious to the objects of it as in
other countries where it is still maintained. ”+

The measures proposed by the Governor of Java, in June,
1812, for the melioration ol slavery in that island, were cor-
dially approved by the Governor General, Lord Minto, and
Ins Council. For an account of these measures see Par.
Papers, pp. 155 — ltil.

The Governor of Princeof Wales Island, in May, 1820, en-
tered a minute of some importance respecting slave debtors,
and recommending the adoption of some regulations of a very
beneficial tendency I need not acquaint the Board,’’ says
the Governor, “ that a custom obtains at this settlement which
has always prevailed in every Asiatic country, and indeed
sometimes extensively in Europe, of persons mortgaging
their labour and services in consideration of a sum advanced,
for which they become debtors to persons advancing the
sum ; hut some recent instances which have come to my
knowledge, of abuse on the part of the masters of such
debtor servants, render me desirous of proposing certain
regulations for the puqiose of protecting and amelioratin'*-
the condition of this class of people, and of preventing a
usage which we have sanctioned from becoming a means of
perpetuating and extending all the evils and horrors of
slavery, only under a different appellation .” Under these
circumstances it was proposed and adopted that certain

Par. Papers on Slavery in India, p. 345. f p. 346. ~

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India's Cries to

regulations be furnished to the Magistrate for bis guidance
in respect to debtor servants and their masters or mistresses.
(See these judicious regulations. Par. Papers, p. 453).

The Board of Revenue under the Madras Presidency,
in 1818, express their conviction of the necessity and pro-
priety of improving the civil condition of the slave. “ The
right which the slaves in the Tamil country possess to con-
tinue attached to the soil where they are born, which, though
not universal, is pretty general among them ; their depend-
ence rather on a community than on an individual; and
perhaps the vicinity of some of them to the Presidency,
where a general knowledge prevails that the spirit of our
government is inimical to bondage, seem all, more or less,
to have contributed to render their condition in some degree
at least superior to that of their brethren on the other coast.
It is by no means, however, to be understood that this is
universally the case. Their treatment necessarily depends
principally on the individual character of their owners ; and
when we reflect on those evils that are inseparable from
even the mildest state of Slavery , and consider how large
a portion of our most industrious subjects are at present
totally deprived of a free market for their labour , re-
stricted by inheritance to a mere subsistence , and sold and
transferred with the land which they till, — policy no less
than humanity would appear to dictate the propriety of
gradually relieving them from those restrictions, which
have reduced them, and must otherwise continue to confine
them, to a condition scarcely superior to that of the cattle
which they follow at the plough.

“ While such, in the opinion of the Board, ought to be the
policy to be pursued with regard to this class of people, it
would be obviously unjust to interfere with the private pro-
perty, which there can be no doubt that the Ryots at pre-
sent possess in their slaves ; and it might be dangerous too
suddenly to disturb the long established relations in society
subsisting between these two orders. For the present,
therefore, it would seem sufficient, with the view to prevent
oppression or abuse of authority, to define, by legislative
enactments, the power ivliicli may be lawfully exercised by
a Ryot over his slaves ; but, as the revenue records do not
afford information sufficiently minute and satisfactory for
this purpose, it is resolved to call the particular attention
of the collectors in Canara, Malabar, and the 1 amil coun-
try to this subject, and to desire that they will take an early

British Humanity.

4G5

opportunity to communicate fully their sentiments thereon’
for the consideration of the Board.’ *

The Collector of the southern division of Arcot very
judiciously remarks, upon these paragraphs, “ I take the
liberty of suggesting that every labourer, who is now free,
shall be declared exempt from all possibility of slavery here-
after ; denouncing penalties against every person who may
attempt to enslave any subject under our government.
Rules calculated to abolish the general abuse of slavery, to
provide for slaves in sickness and old age, to confine the
transfer of slaves to the village of their nativity, and to in-
terdict all corporeal punishment or imprisonment, would
prove an alleviation of the miseries inseparable from bond-
age. As the continuation, or, I may call it, the revival of
slavery, is dependent upon the assistance owners contribute
to the propagation of slaves, by advancing money for the
expenses of marriages, perhaps a rule might be enacted,
prohibiting the enslaving of unborn children, by such a
convention between the owuers and their existing slaves.’’^
These extracts show some of the methods, for the
gradual melioration or abolition of slavery, contemplated
by those whose opinions are given in the Parliamentary
Documents. The Philanthropist, who sighs, oh that all
mankind were free ! will rejoice to see a few proposals of
more immediate measures for the emancipation of slaves.
Upon “ the practice of stealing children from their parents,
and selling them for slaves,” it is very justly remarked in a
Minute of the Governor General, in May 1774, — “ There
appears no probable way of remedying this calamitous evil,
but that of striking at the root of it, and abolishing the right
of slavery altogether, excepting such cases to which the
authority of government cannot reach ; such, for example,
as laics in being have allowed, and where slaves have be-
come a just property by purchase, antecedent to the proposed
prohibition. The opinions of the most creditable of the
Mussulman and Hindoo inhabitants have been taken upon
this subject, and they condemn the authorized usage of
selling slaves, as repugnant to the particular precepts both
of the Koran and Shastar, oppressive to the people, and in-
jurious to the general welfare of the country

The magistrates of Patna, in 1774, state to the Governor

* Par. Papers on Slavery in India, p. 018.
871. f p. 872. 1 p. 3.

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Full text of "India's cries to British humanity, relative to the suttee, infanticide, British connexion with idolatry, ghaut murders, and slavery in India; : to which is added humane hints for the melioration of the state of society in British India."

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