2. Such persons, at the times mentioned in the preceding arti cle, go to the holy places, where many thousands of people are assembled for the purpose of sacred ablution. Some of them abstain from food, that life may depart from them in the holy place: but the greater number drown themselves in the presence of the surrounding multitude. Their children and other relations generally attend them. It is not uncommon for a father to be pushed again into the river by his sons, if he attempt to swim back to land. 3. At Saugor it is accounted a propitious sign if the person be soon seized by a shark or a crocodile; but his future happiness is considered doubtful if he stay long in the water without being destroyed.*

4. The only passage in the Shasters which has been submitted as countenancing this suicide is the following: "If a person be "afflicted with an incurable disease, so painful that it cannot be "borne, he is permitted to throw himself from a precipice, or to "drown himself in the river."

5. During the Pooja of the Rutt Jattra, some devote themselves to death by falling under the wheels of a heavy car or wooden tower, containing their gods. At Jaggernaut they sometimes lie down in the track of this machine a few hours before its arrival, and taking a soporiferous draught, hope to meet death asleep.

III.

Exposing of children.

This is a custom not commanded in any of the Shasters, and is wholly confined to the lower classes.

If a child refuse the mother's milk, whether from sickness or from any other cause, it is supposed to be under the influence of an evil spirit. In this case the babe is put into a basket and hung up in a tree for three days. It generally happens that before the expiration of that time the infant is dead; being destroyed by ants, or by birds of prey. If it be alive at the end of the three days, it is taken home, and means are used to preserve its life.

IV.

Destroying female infants.

This practice is common among a race of Hindoos called Rajpoots. Without alleging any other reason than the difficulty of providing for daughters in marriage, the mothers starve their female infants to death. In some places not one half of the females are permitted to live.f

• The sharks and alligators are numerous at this place, particularly at the time of the annual festival; owing, it is supposed, to the human prey devoted to them from time immemorial.

† Lord Teignmouth relates, that this infanticide is practised on the fron tiers of Juanpore, a district of the province of Benares; and at another place within the same province. Asiatic Res. Vol. IV. page 338.

See also Memoirs of George Thomas, by Captain Franklin, page 100.

1

V.

Immersion of sick persons in the river.

When a sick person (particularly if he be aged) is supposed not to be likely to recover, he is conveyed to the liver, in which the lower half of his body is immersed. Water is copiously poured into his mouth; and he seldom survives the operation many hours.

VI.

The sahamoron, or the burning of widows with their deceased

husbands.

1. This practice is common in all parts of Hindoostan, but it is more frequent on the banks of the Ganges.

It is usual for the woman to burn with her husband's corpse. But there is a cast called Jogees, who bury their dead. The women of this cast bury themselves alive with their husbands.

2. From the number of burnings and buryings in a given time, within the compass of a few districts, it was calculated by the late learned Mr. William Chambers, that the widows who perish by self-devotement in the nothern provinces of Hindoostan alone, are not less than ten thousand annually. This calculation is countenanced by the number of burnings within thirty miles round Calcutta during the period of the last six months, which, by account taken, is one hundred and sixteen.*

3. The usual mode of performing the rite of burning is the following:

When the husband is dead, the widow, if she intend to burn, immediately declares her intention; and soon after goes to the river side, where the corpse of her husband is laid. The Brahmins and common people assemble. The pile being erected, the dead body is placed upon it. After a few ceremonies (differing in different districts) the widow lays herself down by the side of the corpse. Combustible materials are thrown upon the pile, which is pressed down by bamboo levers. The heir at law then kindles the fire. The surrounding multitude set up a shout, which is necessary to prevent her cry from being heard, if she should make any; and the life of the victim is soon ended.

4. The following circumstances contribute to the frequency of this act:

When a husband dies, the wife has the choice of burning with him, or of forsaking the comforts of life. She must put on no ornaments, must be clothed in sordid apparel, and must eat but one scanty meal in the day.

If she attempt to escape from the fire, any person of the very lowest casts may seize and carry her home as his own property. But in this case her relations generally bring her forcibly back to the fire, to prevent the disgrace of her being carried away.

5. The laws of the Hindoos concerning the female sacrifice, are collected in a book called Soodha Sungraha.

The passages in that book which relate to the principle or act of burning, are here subjoined, with the names of the original. Shasters from which they were collected.

Angeera. "The virtuous wife who burns herself with her hus"band is like to Aroondhutee. If she be within a day's journey "of the place where he dies, the burning of the corpse shall be de"ferred a day, to wait for her arrival.”

Brahma Pooran. "If the husband die in a distant country, the "wife may take any of his effects; for instance a sandal, and bind"ing it on her thigh, burn with it on a separate fire."

Reek Ved." If a woman thus burn with her husband it is not "suicide, and the relations shall be unclean three days on account "of her death; after which the Shraddhee must be performed."

Vishnoo Pooran. "If a person be poteet, (fallen or sinful,) all "his sins will be blotted out by his wife's dying with him in the fire, after a proper atonement has been made."

"A pregnant woman is forbidden to burn, and also the woman "who is in her times; or who has a young child, unless some "proper person undertake the education of the child.

"If a woman ascend the pile and should afterwards decline to "burn through love of life or earthly things, she must perform "the penance Prazapotyo, and will then be free from her sin." Goutam. "A Brahmanee can only die with her husband, and "not in a separate fire. The eldest son or near relation must set "fire to the pile."

On comparing these passages with the present practice of burning women in Hindoostan, little similarity will be found either in principle, or in ceremonial. In many particulars of the existing custom, the Hindoos directly violate the laws of their religion.

NOTE BY THE PUNDITS.

"There may be some circumstantial differences of a local na "ture in the above mentioned customs; but the general practice corresponds with what is here written."

B.

NOTES on the practicability of abolishing those practices of the Hindoos, which inflict immediate death, or tend to produce death; collated from the information and suggestions of the Pundits and learned Brahmins in the College of Fort William.

1. Ir is an attribute of the British government in India that it tolerates all religious opinions, and forms of worship, and protects those who profess them, as long as they conduct themselves in an orderly and peaceable manner.

2. If murder, robbery, or adultery be committed under the

A rigid fast for some days.

name of religion, the persons guilty of such actions may be prosecuted for civil crimes. No sanction of religion can save the offender from the punishment due for his violation of the laws, and for his offence against humanity and social happiness.

"The principle asserted in the foregoing paragraphs is acknow "ledged by the Pundits."

3. Death is inflicted, and sanguinary rites are practised, by the Hindoos under the name of an ancient custom, or of a religious duty.

I. Children are sacrificed by their parents to Gunga.

II. They are hung up on trees in baskets and devoured by birds of prey.

III. Female infants among the Rajpoot Hindoos, are destroyed by starving.

IV. Men and women drown themselves in the Ganges, at the places reputed holy.

V. They devote themselves to death by falling under the wheels of the machine which carries their gods.*

VI. Widows are burned alive with their deceased husbands. VII. Widows are buried alive with their deceased husbands. VIII. Persons supposed to be dying, are immersed in the river. IX. The inhuman practice of swinging with hooks passed through the integuments of the back, called Peet Phooron.

X. The practice of dancing with threads, canes, or bamboos passed through the sides, called the Parswoban.

XI. The passing spits or other instruments of iron through the tongue or forehead, called Zuhba Phooron.

XII. The falling from a height on sharp instruments, called Pat Bhanga.

XIII. The practice of swinging over a fire, called Ihool Sun

yoss.

XIV. The practice of climbing naked a tree armed with horrid thorns,† called Kanta Bhanga.

And all the other ceremonies which are performed on the last five days of the month Chytra, under the denomination of the Chorruk Pooja, are often the occasion of death; and always tend to brutalize the minds both of actors and spectators.

To these if we add self-torture, which is practised in the most disgusting and unnatural forms, some idea may be formed of the present effects of the Hindoo superstition.

4. None of these practices are sanctioned in the books, which the Hindoos account divine, except the three following; the Kamya Moron, or voluntary devotement; Sahamoron, or burning of widows; and the immersion of half the body of a dying person in the river. And these are not commanded. These actions are generally performed in consequence of vows, or in compliance with custom. But all vows are optional, and the committing murder in consequence of a vow, does not lessen the guilt of it. On

*This is practised chiefly at Jaggernaut, at the Pooja of the Rutt Jattra. The Khujoor tree.

the contrary, a vow to commit such an action, is a crime which de serves punishment. "This principle is conceded by the Pundits."

5. Most persons of erudition and influence among the Hindoos reprobate the observance of cruel or painful rites not appointed by the Shasters.

When these persons have been asked, why they did not exert their influence to prevent such irregularities, they have always answered: "That they have no power; that the Hindoo rajahs "formerly did interfere and punish those who were guilty of "breaking the laws of the Shasters." They allege particularly, that in the Sahamoron, or burning of widows, "no influence of "the Brahmins or of relations should be permitted, and that such "influence when suspected is a subject for civil inquiry; that the "woman should come of her own accord, and lay herself on the " pile after it is kindled; that no bamboos or ropes should bind "her down; and that if after ascending the pile her resolution "should fail her, she should be subject to no inconvenience or dis" grace, more than the appointed atonement, or that, for which "it may be commuted; and that every deviation from the strict "letter of the law, is to be accounted murder."

The uninformed part of the community assent to the propriety of the common practice; and there can be little doubt that family pride in many cases, lights the funeral pile. But the opinion of the learned and more respectable part of their society must have the greatest weight; and would be sufficient to vindicate any salutary measure which government might adopt. To reduce this rite to the strict bounds allowed it in the Shasters, would do much towards its total abolition.

6. The immersion of half the body of a person supposed to be dying, in the water of the Ganges, must often, in acute diseases, occasion premature death.

What has been observed respecting the Sahamoren, will equally apply to this practice. It is optional. 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.

C.

A. D. 1802. Regulation VI.

'A REGULATION for preventing the sacrifice of children at Saugor and other places. Passed by the Governor General in council, on the 20th August, 1802.

"It has been represented to the Governor General in council, that a criminal and inhuman practice of sacrificing children, by exposing them to be drowned, or devoured by sharks, prevails at the island of Saugor, and at Bansbaryah, Chaugdah, and other places on the Ganges. At Saugor especially, such sacrifices have

A rigid fast; but which may be commuted for a gift to a Brahmin of a cow and a calf; or of five kouns of cowries.