London Labour and the London Poor, Vol. 4

by Henry Mayhew

Pregnant women and maidens are in Rajpootana treated with great tenderness and respect. Many women in this country can read and write. They cannot govern actually; but indirectly as regents, several of them have equalled in vigour and tyranny any of the masculine tyrants for which Asia is so celebrated. Polygamy has caused many troubles in the country; and at a remote period in its history we discover an instance of polyandrism.

One of the modified systems we have alluded to exists in Sindh and the Indian provinces of Beluchistan. Little gifted by nature, the Beluchi women are the servants of their husbands, and labour while their lords are feasting or sleeping. Nevertheless, when, under the destructive tyranny of the Amirs, a foray was about to be undertaken, or any danger averted, the females of the village were taken into consultation, and strongly influenced the councils of the men. A strong resemblance was discovered by Pottinger between the moral and social institutions of the Beluchis, especially in reference to marriage, and those of the Jews.

A woman’s husband dying, his brother is bound to marry her, and his children are heirs of the deceased. A similar enactment is to be found in the law as set forth in Deuteronomy. In cases of adultery, full expiation and atonement must be made, or both criminals put to death. The regulations with respect to divorce are very similar. The resemblance between Indian manners and those of the Jews was, as early as 1704, noticed by an anonymous French writer, who drew up a curious parallel in support of his theory.

The Muzmi, or hill tribes of Nepaul, who are not Hindus, follow the customs of Upper Thibet in most things, except polyandrism, or the plurality of husbands. Their women enjoy considerable privileges. The females of the Brahmin and India class in Central India, also, possess great influence over their husbands. If married to men of any consequence, they have a right to a separate provision, and an estate of their own. They enjoy much liberty, seldom wear a veil, give entertainments, and expend much money in jewels and clothes. In the families of the great Sindia and Holkar they wielded no mean degree of power, which they seldom exerted in the cause of peace. Their education is not by any means so limited as that of their sex in Bengal. Generally, among the Mohammedans of India, the women of high rank are somewhat secluded, though not severely restrained; but those of the lower classes, sharing as they do the labours and the pleasures of their husbands, are neither watched nor immured. Whether they are harshly used or not depends very much, as in England, on the individual character of the husband. No description will apply universally to the conduct of any race. In Bengal there were, under native rule, many female zemindars, or village revenue administrators, who were, however, subject to the influence, but not to the authority, of the male members of their family. Among the tribes of the Rajamahal Hills, on the western borders of that province, fewer restrictions still are in practice. They are not Hindus of caste, and therefore more free to obey their natural inclinations. One of their most prominent distinctions is the permission for widows to marry again. Their morality is tolerably good. When a man sees his son inclined to the company of prostitutes, he asks him if he desires to be married. If he replies in the affirmative, a neighbour is sent—unless a choice have been already made—to find a suitable girl. Both parties must agree to the match, though the girls, being wedded very young, seldom oppose their parents’ will. The young man’s father makes a present to the father of the bride; a marriage dinner is provided, the newly-joined couple eat off the same leaf, their hands are joined, they are exhorted not to quarrel, and the youth then takes home his wife.

One of the most remarkable and celebrated institutions of the Hindus was that of suttee, or the burning of the widow with her husband’s body. The shastres, or sacred books, are full of recommendations to perform this terrible sacrifice, and promise ineffable bliss to the voluntary victim. This custom of female immolation, which distinguished especially Rajpoot manners, had its origin, according to the priests, in the example of a holy personage, who, to avenge an insult, consumed herself before an assemblage of the gods. Custom gave it sanction, as religion offered it a reward. The institution of castes, however, and the perpetual separation enjoined upon them, appear to have been the real origin of the custom. In a few instances a man might marry a woman of inferior order, but in no case could she descend. Polygamy being practised, men continually left numerous young widows, who, being forbidden under the pain of damnation, to contract a second engagement, had to choose between infamy, misery, and the funeral pile. It is said that 15,000 victims formerly perished annually in Bengal. When we remember that 60 sometimes died on one pyre, we can believe that a large number were thus destroyed; but the calculation alluded to appears, nevertheless, extravagant. It is unnecessary here to enter largely on the subject, which is familiar to every general reader. Happily the horrible practice is now effectually abolished throughout the British dominions—one among the innumerable blessings achieved for that region by the Company’s administration. The contrast between the native states and the English provinces is remarkable, if for this alone. At the death of Runjit Singh a large sacrifice of women was made for his funeral, but now that the Punjab is annexed, no more will be permitted.

In Central India the custom prevailed most when the Rajpoots were in the height of their power, their influence, and their pride. The suttees were then very frequent, as is attested, among other evidences, by the number of monuments still remaining, with representations of the ceremony, which were erected in memory of the devoted wives. The Mohammedans, when they were supreme, endeavoured, as far as possible, to check the practice. The Mahrattas, by a judicious neglect and indifference, which neither encouraged by approval nor provoked by prohibition, which they were unable to enforce, rendered it very rare. When Sir John Malcolm wrote, about 1820, there had not been, as far as it was possible to know, throughout Central India, more than three or four instances annually during the last twenty years. These instances were confined to particular communities of Rajpoots and Brahmins, while no examples occurred, as under the princes of Jeydpoor, Jaidpoor, and Ondepoor, of women being forcibly dragged to the pile and thrust, an unwilling sacrifice, into the flames. Some of the greatest fanatics had entirely abandoned the custom for several generations. Where it continued most generally to be preserved was where the priests denounced the terrors of heavenly vengeance against those who dared to allow one precept of the sacred code to be set aside. These hereditary nobles of India obstructed the social reform of the country with all the bigotry usual to such a class. There was no duty, said the law, which a woman could honourably fulfil, after her husband’s death, except casting herself in the same fire with him.

Formerly the horrors of the practice, in its details, could not be exaggerated, though writers occasionally enlarged upon the general results. Children of eight or ten years of age have devoted themselves sometimes, through fear of the harsh usage they experienced from their relatives. Women of 85 have been plunged into the blazing pile; and maidens not married, but only betrothed, have been made a sacrifice with the ashes of their intended husbands. In Ripa, if one wife consented to burn, all the rest were compelled to follow her example. Fearful scenes have on these occasions been witnessed by travellers. A miserable wretch, escaping twice from the pyre, has clung to their feet, imploring them to defend her, until, naked, with the flesh burned off many parts of her person, she has been finally flung upon the burning heap. Young children, bound together, have been laid struggling by the body, and appeared to be dead from fear before the wood was kindled. Among the Yogees, the wife sometimes buried herself alive with the corpse of her husband. In 1803 it was computed that 430 suttees took place within 30 miles of Calcutta—in 1804 between 200 and 300. What “Aborigines’ Protection Society” can regret the revolution which has given India into the hands of England?

The painful subject of infanticide is next forced upon our contemplation. Formerly it prevailed to a great extent in India, though the exertions of the Company have now all but extirpated it from the British dominions. Various circumstances contributed in Rajpootana to encourage the destruction of female children. The Rajpoot must marry a woman of pure blood, beyond the utmost degree of affinity to him. To find partners for their daughters was, therefore, a difficult undertaking for the haughty nobility of Rajast’han. Besides, the stupendous extravagance of the nobles at their wedding feasts—which the pride of caste compelled—rendered such contracts an overwhelming expense. The majority of the female infants were therefore slain. In cases where a community was threatened with danger from an enemy, all the children, and, indeed, all the women, were slaughtered, lest they should fall into strange hands. Custom sanctioned, but neither traditionary law nor religion allowed, infanticide, of which the ancient dwellers on the banks of the Indus gave an early example. It was the custom among them, says Ferishta, when a female child was born, to carry it to the market-place. There the parent, holding a knife in one hand and his infant in the other, demanded whether any one wanted a wife. If no one came forward to claim the child as a future bride, it was sacrificed. This caused a large numerical superiority of men. Such a birth was among the Rajpoots an occasion of sorrow. Its destruction was a melancholy event. Families were accustomed to boast of the suttees to which they had contributed the victims, but none ever recurred with pride to the children which had thus been slain. The choice, however, was for the girl to die, or live with a prospect of dishonour, which could not be endured by the proud people of Rajast’han. Wilkinson asserted in 1833, that the number of infants annually murdered in Malwa and Rajpootana was 20,000. In 1840 the population of Cutch was 12,000, but there were not 500 women. In 1843 a folio of more than 400 pages was presented to Parliament, full of correspondence on this subject. In many of the states, it appeared, the Rajahs were induced to offer portions to women when marrying, in order to check infanticide. In Katteewar great efforts were made, and parents were rewarded for preserving their female children. Pride of caste, the expense of marriage feasts, and poverty, were the general causes, besides a desire to conceal the fruit of illicit intrigues. In some villages there were only 12 girls to 79 boys under twelve years of age. In one hamlet of 20 people not one female was living. It is probable, nevertheless, that much exaggeration has been put forward on this subject, especially in reference to Rajpootana, as the seclusion of the females there rendered it impossible accurately to know the number of births. Undoubtedly, however, it was practised to a great extent; but by means of funds, for the reward and encouragement of those parents who reared all their children, as well as by the gradual introduction of laws, a mighty reform has been effected in India. In Odessa and the east of Bengal children were formerly sacrificed to the goddess Gunga, and for this purpose cast into the sacred river. In most countries infanticide has been chiefly the resort of the poor, but in parts of India it was the practice of the rich, being caused by pride rather than indigence. In Bengal, however, the peasantry were occasionally guilty of this device to rid themselves of a burden. A mother would sometimes expose her infant to be starved or devoured, and visit the place after three days had passed. If the child were still living—a very rare case—she took it home and nursed it.

Another unnatural crime was that of procuring abortion, which is still practised, though in a clandestine manner, since it is a breach of the law. It was formerly very prevalent. Ward was assured by a pundit, a professor, that in Bengal 100,000 children were thus destroyed in the womb every month. This was a startling exaggeration, but there is no doubt the offence was of frequent occurrence.