"a well-nigh universal conviction among Hindoos that every man's soul goes to a hell called Poot, no matter how good he may have been. Nothing but a son's fidelity can release or deliver him from it, hence all Hindoos are driven to seek marriage as early as possible to make sure of a son." "A son, the fruit of marriage, saves him from perdition, so that the one purpose of marriage is to leave a son behind him."[263] A daughter's son may take his son's place: hence the eagerness to marry off the girls young. In other words, in order to save themselves from a hell hereafter the brutal fathers drive their poor little daughters to a hell on earth. And what is worse, public opinion compels them to act in this cruel manner; for, as the same writer informs us, the man who suffers his daughter to remain unmarried till she is thirteen or fourteen years old is "subjected to endless annoyances, beset with stinging remarks, unpleasant whisperings and slanderous gossip. No orthodox Hindoo will allow his son to accept the hand of such a grown-up girl."
How preventive of all possibility of free choice or love such a custom is may be inferred from another brief extract from the same article:
"The superstitious notion of a Hindoo parent that it is a sin not to give his daughter in marriage before she ceases to to be a child impels him urgently to get her a husband before she has passed her ninth or tenth year. He sends out to match-makers and spares no pains to discover a bridegroom in some family of rank equal or superior to his own. Having found a boy … he endeavors to secure him by entreaty or by large offers of money or jewels."
The Pundita Ramabai Sarasvati (22) gives some further grewsome details which would seem like the inventions of a burlesque writer were they not attested by such unbiassed authority. "Religions enjoin that every girl must be given in marriage; the neglect of this duty means for the father unpardonable sin, public ridicule, and caste excommunication."
But in the higher castes the cost of a marriage is at least $200, wherefore if a man has several daughters his ruin is almost certain. Female infanticide is often the result, but even if the girls are allowed to grow up there is a way for the father to escape. There is a special high class of Brahmans who make it their business to marry these girls. They go up and down the land marrying ten, twenty, sometimes as many as one hundred and fifty of them, receiving presents from the bride's parents and immediately thereafter bidding good-by to her, going home never to see their "wife" again. The parents have now done their duty; they have escaped religious and social ostracism at the expense, it is true, of their daughters, who remain at home to make themselves useful. These poor girls can never marry again, and whether or not they become moral outcasts, their life is ruined; but that, to a Hindoo, is a trifling matter; girls, in his opinion, were not created for their own sake, but for the pleasure, comfort, and salvation of man.
HOW HINDOO GIRLS ARE DISPOSED OF
In some parts of India the infant girls are merely subjected to an "irrevocable betrothal" for the time being, while in others they fall at once into the clutches of their degraded husbands.[264] In either case they have absolutely no choice in the selection of a life-partner. As Dubois remarks (I., 198):
"In negotiating marriage the inclinations of the future spouses are never attended to. Indeed, it would be ridiculous to consult girls of that age; and, accordingly, the choice devolves entirely upon the parents," "The ceremony of the 'bhánwar,' or circuit of the pole or branch, is," says Dalton (148), "observed in most Hindu marriages…. Its origin is curious.. As a Hindu bridegroom of the upper classes has no opportunity of trotting out his intended previous to marriage, and she is equally in the dark regarding the paces of her lord, the two are made to walk around the post a certain number of times to prove that they are sound in limb."
Even the accidental coincidence of the choice of a husband with the girl's own preference—should any such exist—is rendered impossible by a superstitious custom which demands that a horoscope must in all cases be taken to see if the signs are propitious, as Ramabai Sarasvati informs us (35), adding that if the signs are not propitious another girl is chosen. Sometimes a dozen are thus rejected, and the number may rise to three hundred before superstition is satisfied and a suitable match is found! The same writer gives the following pathetic instance of the frivolous way in which the girls are disposed of. A father is bathing in the river; a stranger comes in, the father asks him to what caste he belongs, and finding that all right, offers him his nine-year-old daughter. The stranger accepts, marries the child the next day, and carries her to his home nine hundred miles away. These poor child brides, she says, are often delighted to get married, because they are promised a ride on an elephant!
But the most extraordinary revelation made by this doctor is contained in the following paragraph which, I again beg the reader to remember, was not written by a humorous globetrotter or by the librettist of Pinafore, but by a native Hindoo woman who is bitterly in earnest, a woman who left her country to study the condition of women in England and America, and who then returned to devote her life to the attempt to better the dreadful fate of her country-women: