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 predecessors (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."* Jan. 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 indisposed to encounter the odium or animosity that the consequences 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 relinquished.

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.

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 peruse 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 annihilation of every practice opposed to the natural dictates of humanity. "Usages," observes Lord Teignmouth, "originating in Hindoo superstition and customs of immemorial prescription have been discountenanced by the British Administration in Bengal; while the laws of the Mahomedans, which derive their authority from the Koran, have been modified, or, in effect, altered, in various instances. The financial system, which prevailed in Bengal when the East India Company undertook the exercise of the Dewanny functions, was a system of undefined exactions and

*Par. Papers, 1828, p. 10.

arbitrary oppression, supported by the most rigorous rules of practice; and the British are entitled to the merit of having annihilated it. The corah, or whip, under the Mahomedan 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 practice adopted on the authority of these ancient rules would be severely punished by the Administration, which has wisely and humanely abolished them. Thus 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 Regulations, which, by deviating from ancient rules, have contributed 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 prejudices 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.

"I had been for several years in habits 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 camp, deceived and amused me for some time with promises which proved fallacious. I availed myself of the agency and influence of Soonderjee Sewjee, after his arrival in camp, but with no better success. At last Jehajee transmitted a paper, in which he offered to accede to my wishes by preserving his daughters, provided I would reduce Mallia, and restore the village of Kuralla, of which he had been deprived by the Guicowar government! The possession of this paper I conceived of importance, as it discovered the selfish and mercenary motives that attached the Jahrejas to Infanticide. I preserved it as a testimony which reflected on their pretences 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 blessings of Christianity. Hatchard, 1808, pp. 23—38.

"The Rao 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 in that country, and from whom, as a zealous Mahomedan, I was led to expect the exertion of his influence for suppressing 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 ostentatious 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, messages, and conferences.

"The humanity and tenderness congenial to the sex induced me to expect the assistance of the women of Jehajee's family. The preservation 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, propriety 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 the 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 duration; 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 in 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 Infanticide, and the inveterate prejudices of the Jahrejas began to be shaken.

"But, whatever influence these circumstances might produce, as Jehajee was the first chief whom I had addressed on the subject, it was 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 writing to the following effect:—'From motives of friendship, the Honourable

Company have urged me to preserve my daughters: to this I consent, if the chief of Nowanugger and Gondul agree.' This was the first considerable step towards the attainment of this great object, and the writing appeared to reduce the question to a kind of point of honour, or respect for antiquity, in setting the example of sanctioning an innovation on a general habit. From the character and behaviour of Jam I could have no hopes that he would set this example; but, as the family of Dewajee of Gondul had already preserved several of their daughters, I was led to entertain the most favourable expectations from the general disposition of this chief, and his reputation for humanity. It may be proper to mention that Jehajee first proposed to insert the names of the Rao of Cutch, and Jam of Nowanugger in his writing; but I positively refused to take the paper unless it comprised Dewajee of Gondul, The compliance of Jehajee with this request it may be but fair to consider as a favourable indication of his sentiments; and that he was secretly, though not extremely, inclined to agree to the abolishing of Infanticide. It may 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 Mallia I obtained a similar writing to that received from the chief of Moorbee. I 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 delay to avoid executing a formal deed in renunciation of the practice.

"The narrative must now accompany the operations of the detachment which traversed the country of Jam, and arrived at Kundorera. I employed this time, as often as opportunity permitted, in favour of the design for abolishing Infanticide. Wassonjee 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 prevailed 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 assurance 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 Wassonjee Eswurjee was entirely successful; and on his return to camp, after expressing the reluctance 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 was executed, renouncing for ever the practice of Infanticide.

"The following is a translation of this instrument :—

"Whereas the Honourable English Company, and Anund Row Guicowar, Sena Khaskel Shamsher Bahadur, having set forth to us the dictates of the shastras, and the true faith of the Hindoos, as well as that the Brimhaway Wurtuch Pooran declares the killing of children to be a heinous sin, it being written that it is as great an offence to kill an embryo 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 Kule Sootheeta, where he shall be infested with as many maggots as he may have hairs on his body;