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27. 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.
Whether the Hindus and other inhabitants of India are remarkable
for their chasteness or immorality is a question much disputed.
Unfortunately, men with a favourite theory to support, have been so
extravagant in their assertions on either side that it is difficult, or
even impossible, to form a just opinion on the subject. Many have
represented the Hindus as a sensual, lascivious, profligate race; but
we have the weighty testimony of Professor Wilson to the contrary.
There is no doubt that the manners of the people have undergone a
remarkable improvement since the establishment of British rule. The
original institutions of the people were opposed to morality. The
28. prohibition against the marriage of widows was a direct
encouragement to prostitution. Many enlightened Hindus long ago
recognised the demoralizing influence of this law, and exerted
themselves to abolish it. A wealthy native in Calcutta once offered a
dowry of 10,000 rupees to any woman who would brave the ancient
prejudices of her race, and marry a second husband. A claim was
soon made for the liberal donation. A learned Brahmin of Nagpoor,
high in rank and opulence, wrote against the law. Among one tribe,
the Bunyas, it was long ago abolished; not, however, from a moral
persuasion of its injustice, but under the pressure of circumstances.
Even then, however, in Bhopal, the hereditary dignitaries of the
priestly order, naturally attached to ancient prejudices, sought to re-
establish the prohibition. There were very few exceptions of this kind
among all the millions of the Hindu race. Even the Mohammedans,
with the precept and example of their own prophet to encourage
them, held the marriage of a widow disgraceful. Temporary reform
took place at Delhi, but the old custom was, until recently, supreme.
The moral evils were, that it led to depravity of conduct on the part
of the widow, caused a frightful amount of infanticide and abortion,
and induced these women by their practice to corrupt all others with
whom they came in contact. Female children being married so early,
hundreds and thousands were left widows before they had ripened
into puberty. The crowded house—containing men of all shades of
consanguinity, grandfathers, fathers-in-law, uncles, brothers-in-law,
and cousins, all dwelling with the young widow in the inclosure of
the family mansion—led to illicit and incestuous connections being
continually formed. Pregnancies were removed by abortion. The
Bombay code took cognisance of this, and punished it severely.
When a woman was known to be pregnant she was narrowly
watched, and if the father could be found he was compelled to
support his child.
A boy might be betrothed to a child. If she died he was free from
the engagement; but if he died she was condemned to remain a
maiden widow, and subject to the humiliating laws attached to that
condition. It is easy to imagine the demoralizing effects of such an
29. institution. Under the old system the hardships and indignities
imposed on the widow made her prefer suttee, or the sacrifice by
fire, or else a retreat in a brothel. Another corrupting custom is that
of early marriages. Men seldom have sentiments of affection for any
woman, or, if at all, it is for some fascinating dancing girl, for their
wives are chosen while too young to feel or excite the passion of
love. They therefore—and the Brahmins in particular—resorted to
the company of the prostitutes, who are all dedicated, more or less,
to the service of some temple.
All the dancing women and musicians of Southern India formerly
belonged to the Corinlar, a low caste, of which the respectable
members, however, disdain connection with them.
They thus formed a separate order, and a certain number were
attached to every temple of any consequence, receiving very small
allowances. They were mostly prostitutes, at least to the Brahmins.
Those attached to the edifices of great sanctity were entirely
reserved for these priestly sensualists, who would have dismissed
any one connecting herself with a Christian, a Mussulman, or a
person of inferior caste. The others hired themselves out
indiscriminately, and were greatly sought after. Their
accomplishments seduced the men. The respectable women,
ignorant, insipid, and tasteless, were neglected for the more
attractive prostitutes. Under the rule of the Mohammedans, who
were much addicted to this class of pleasures, the Brahmins did not
dare enforce their exclusive privileges, but afterwards resumed their
sway with great energy. A set of dancers was usually hired out at
prices varying from twelve shillings to six pounds sterling. They
performed at private entertainments as well as public festivals. Each
troop was under a chief. When one became old she was turned away
without provision, unless she had a handsome daughter following
the same occupation, and in this case was usually treated by the girl
with liberality and affection. Buchanan tells us that all he saw were
of very ordinary appearance, inelegant in their dress, and dirty in
their person. Many had the itch, and some were vilely diseased.
30. In the temples of Tulava, near Mangalore, a curious custom
prevailed. Any woman of the four pure castes who was tired of her
husband, or as a widow was weary of chastity, or as a maiden, of
celibacy, went to the sacred building and ate some of the rice
offered to the idol. She was then publicly questioned as to the cause
of her resolution, and allowed the option of living within or without
the precincts of the temple. If she chose the former, she got a daily
allowance of food and annually a piece of cloth. She swept the holy
building, fanned the image of the god, and confined her prostitution
to the Brahmins. Usually some priestly officer of the revenue
appropriated one of these women to himself, paying her a small fee
or sum, and would flog her, in the most insulting manner, if she
cohabited with any other man while under his care. Part of the
daughters were given away in marriage, and part followed their
mother’s calling.
The Brahminy women who chose to live outside of the temple might
cohabit with any men they pleased, but were obliged to pay a
sixteenth part of their profits to the Brahmins. They were an
infamous class. This system still obtains, though in a modified
degree. In other parts of the region it prevails more or less. In Sindh
every town of importance has a troop of dancing girls. No
entertainment is complete without them. Under the native
government this vice was largely encouraged. The girls swallowed
spirits to stimulate their zeal. They are, many of them, very
handsome, and are all prostitutes. To show the system of manners
prevailing before the British conquest, it may be remarked that
numbers of these women accumulated great fortunes, and that the
voices of a band of prostitutes were louder than all other sounds at
the Durbars of the debauched Amirs. In consequence of this the
people of Sindh were hideously demoralized. Intrigues were carried
on to an extraordinary extent in private life, and women generally
were very lax. An evident reform is already perceptible.
Among the Hindus immorality is not a distinguishing characteristic,
though many men of high grade pass their nights with dancers and
prostitutes. In the temples of the south lascivious ceremonies still
31. occur, but in Hindustan Proper such scenes are not often enacted.
This decency of public manners appears of recent introduction,
which is indeed a reasonable supposition, for the people have now
aims in life, which they never enjoyed in security under their former
rulers. It was for the interest of the princes that their subjects
should be indolent and sensual. It is for the interest of the new
government that they should be industrious and moral. Great efforts
have been made with this object, and much good has resulted.
Towards the close of the last century an official report was made by
Mr. Grant, and addressed to the Court of Directors. It was the result
of an inquiry instituted into the morals of British India. India and
Bengal were especially held in view. Much laxity of morals in private
life then prevailed, and he believed that many intrigues were
altogether concealed, while many that were discovered were hushed
up. Receptacles for women of infamous character everywhere
abounded, and were licensed. The prostitutes had a place in society,
making a principal figure at all the entertainments of the great. They
were admitted even into the zenanas to exhibit their dances. Lord
Cornwallis, soon after his arrival in Bengal, was invited by the Nawab
to one of these entertainments, but refused to go. The frightful
punishments against adultery appeared enacted far more to protect
the sanctity of caste than public or private virtue. A man committing
the crime was threatened with the embraces, after death, of an iron
figure of a woman made red hot. Connection, however, with
prostitutes and dancing girls was permitted by the written law.
If that account was correct—and it is corroborated by many others—
an immense amelioration must have taken place. The Hindus are
now generally chaste, and the profligacy of their large cities does not
exceed that of large cities in Europe. In Benares, in 1800, out of a
population of 180,000, there were 1500 regular prostitutes, besides
264 Nach or dancing girls. They were all of the Sudra, which is a
very low caste. In Dacca there were, out of a population of 35,238
Mohammedans and 31,429 Hindus, 234 Mohammedan and 539
Hindu prostitutes.
32. At Hurdwar it was one of the duties of the female pilgrims to the
sacred stream to bathe stark naked before hundreds of men, which
does not indicate any great modesty.
The better order of Nach girls are of the highest grace and
fascination, with much personal charm, which they begin to lose at
20 years of age. They mostly dress in very modest attire, and many
are decent in their manners.
The Gipsies of India, many of whom are Thugs, have numbers of
handsome women in their camps, whom they send out as
prostitutes to gain money, or seduce the traveller from his road.
It is said that many of the Europeans scattered over India encourage
immorality, taking temporary companions. A large class of half-caste
children has been certainly growing up in the country, whose
mothers are not all the children of white men.
The institution of slavery in Malwa was principally confined to
women. Almost all the prostitutes were of this class. They were
purchased when children by the heads of companies, who trained
them for the calling, and lived upon the gains of their prostitution.
The system is even at present nearly similar, the girls being
bargained away by their parents into virtual servitude. Many of the
wealthy Brahmins, with from 50 to 200 slaves, employed them all
day in the menial labours of the establishment, and at night
dispersed them to separate dwellings, where they were permitted to
prostitute themselves as they pleased. A large proportion of the
profits, however, which accrued from this vile traffic formed the
share of the master, who also claimed as slaves the children which
might spring from this vile intercourse. The female slaves and
dancing girls could not marry, and were often harshly used. Society
was disorganized by the vast bastard breed produced by this system.
The Europeans at Madras, a few years ago, did not consider their
liaisons with the native women so immoral as they would have been
considered in England. The concubines were generally girls from the
lower ranks, purchased from their mothers. Their conduct usually
33. depends on the treatment they receive. Many of them become
exceedingly faithful and attached, being bitterly jealous of any other
native women interfering with their master’s affections, but never
complaining of being superseded by an English wife. They are often,
however, extravagant gamblers, and involve their “lovers” in heavy
debts.
An Indian mother will sometimes dedicate her female child to
prostitution at the temple; and those who are not appropriated by
the Brahmins may go with any one, though the money must be paid
into a general fund for the support of the establishment.
Some of the ceremonies performed in the temples of the south, by
the worshippers of the female deities, were simply orgies of the
impurest kind. When a man desired to be initiated into these rites,
he went with a priest, after various preliminary rites, to some house,
taking nine females (one a Brahmin) and nine men—one woman for
himself, and another for his sacerdotal preceptor. All being seated,
numerous ceremonies were performed until twelve o’clock at night,
when they gratified their inflamed passions in the most libidinous
manner. The women, of course, were prostitutes by habit or
profession. Men and women danced naked before thousands of
spectators at the worship of the goddess Doorga. The impurities
originated usually with the priests. Many of the Brahmins persuaded
their disciples to allow them to gratify their lust upon their young
wives, declaring it was a meritorious sacrifice. At the temple of
Juggernaut, during the great festivals, a number of females were
paid to dance and sing before the god daily. These were all
prostitutes. They lived in separate houses, not in the temple.
The daughters of Brahmins, until eight years old, were declared by
the religious code to be objects of worship, as forms of goddesses.
Horrid orgies took place at the devotions paid them. Other women
might be chosen as objects of adoration. A man must select from a
particular class—his own wife or a prostitute: she must be stripped
naked while the ceremony is performed, and this is done in a
manner too revolting to describe. The clothes of the prostitutes hired
34. to dance before the idols are so thin that they may almost be said to
have been naked. Thus the immorality of the Hindoos, as far as it
extended, was encouraged by their religion.
In another way some classes of Brahmins contributed to demoralize
the people. A man of this profession would marry from three to 120
wives, in different parts of the country. Many, indeed, earned a living
in this manner; for as often as they visited any woman, her father
was obliged to make a present. Some go once after their marriage,
and never go again; while others visit their wives once in three or
four years. Some of the more respectable Brahmins never hold
sexual intercourse with any of their wives, who dwell at home, but
treat them with great respect. These neglected women often take to
prostitution. The brothels of Calcutta and other large cities are
crowded with such cast-off mistresses of the Brahmins. They procure
abortion when pregnant. In the city of Bombay a whole quarter is
inhabited chiefly by prostitutes. Riding in the environs, the European
resident is frequently assailed by men, or sometimes boys, who
inquire by signs or words, whether he desires a companion; should
he assent, the woman is privately brought to his house in a close
palanquin, or he is taken to a regular place of resort, in one of these
vehicles, which are contrived for secrecy.
Among the Nairs, on the coast of Malabar, the institution of marriage
has never been strictly or completely introduced. Polyandrism is
practised. A woman receives four or five brothers as her husbands,
and a slipper left at the door is a signal that she is engaged with one
of them. The mother is thus the only parent known, and the children
inherit the property of the family in equal divisions. In some cases
the Nairs marry a particular woman, who never leaves her mother’s
home, but has intercourse with any men she pleases, subject to the
sacred law of caste. In the mountain community of Tibet the same
custom prevails. It is to be regretted that our information on this
subject is not more explicit and full.
The venereal disease is known in most parts of Hindustan. Some,
with little reason, suppose it was carried there after the discovery of
35. America. Had it been so, its introduction would probably have been
noticed in history or by some tradition. It is not, indeed, called by
any Sanscrit word, but is known by a Persian name[73].
Of Prostitution in Ceylon.
In Ceylon the influence of Christianity, accompanied by the moral
law of England, is working a reform in the manners of large classes
among the people. Under the original institutions of the Singhalese,
they never licensed public prostitution; and whatever effect the
Buddhist religion produced, it produced in the cause of virtue. The
temples were never made brothels; but the character of the people
is naturally sensual, and the capital vices of society widely prevail
among them. The Buddhist code, indeed, abounds with precepts
inculcating not only chastity, but rigid continence. Profligacy,
however, among the men, and want of chastity among the women,
are general characteristics of all classes, from the highest to the
humblest caste. To this day the disregard of virtue is a crying sin of
the women, even of those who profess Christianity. Murders often
occur from the jealousy of husbands or lovers detecting their wives
or mistresses with a paramour.
In Ceylon, as in continental India, the division of castes is by the
ancient and sacred law absolute, though custom sometimes infringes
the enactments of the holy code. Marriage from a higher into a
lower caste is peremptorily forbidden; though occasionally it is
tolerated, but never approved, between a man of honourable and a
woman of inferior rank. If a female of noble blood engage in a
criminal intrigue with a plebeian, his life has on many occasions
been sacrificed to wash out the stain, and formerly hers was also
required to obliterate the disgrace. A recent and striking instance of
this kind came to the knowledge of Mr. Charles Sirr. The daughter of
a high-caste Kandian, enjoying the liberty which in Ceylon is allowed
to women of all grades, became attached to a young man of lower
36. caste, and entreated her parents’ consent to the match, begging
them to excuse her for her affection’s sake, and declaring she could
not live unless permitted to fulfil the design on which her heart was
set. They refused, and, though the petition was again and again
renewed, remained obdurate in their denial. The girl was some time
after found to have sacrificed her honour to the man whom she
loved, but dared not wed. He was all the while willing and desirous
to marry her, and would have married her then, but her parents
were inexorable. To preserve the honour of the family, the father
slew his daughter with his own hand. The English authorities at once
arrested the murderer, brought him to trial, and condemned him to
death. He resolutely asserted his right to do as he pleased with the
girl, protesting against any judicial interference of the English with
his family arrangements. He was, nevertheless, executed, as a
warning; and several of these examples have had a most salutary
influence in restraining the passions of the natives in various parts of
the island. It was undoubtedly the man’s sense of honour that
impelled him to murder his daughter; and she was thus the victim of
caste prejudices, which in Ceylon are so rigid that a man could not
force his slave to marry into a rank below him, whether free-born or
otherwise.
In Ceylon, as in most other parts of Asia, marriages are contracted
at a very early age. A man, by the law, “attains his majority” when
sixteen years old, and thenceforward is released from paternal
control; all engagements, however, which he may form previous to
that time, without the consent of his friends in authority, are null and
void. A girl, as soon as she is marriageable according to nature, is
marriageable according to law; and her parents, or, if she be an
orphan, her nearest kindred, give a feast—grand or humble,
according to their means—when she is introduced to a number of
unmarried male friends. If she be handsome or rich, a crowd of
suitors is sure to be attracted. Free as women are in Ceylon after
their marriage, they are rarely consulted beforehand on the choice of
a partner. That is settled for the girl. To this custom much of the
immorality prevalent in the island, as well as in all parts of the East,
37. may without a doubt be ascribed. Where the sexes are not free to
form what lawful unions they please, it may be taken as an axiom
that they will have recourse to irregular intrigues.
When the feast is given at which a young girl is introduced as
marriageable—a custom very similar in form and object to that
which obtains in our own country—numerous young unmarried men
of the same caste are invited to the house. In a short time after, a
relative or friend of any young man who may desire to take the
maiden as his wife, calls upon her family, and insinuates that a
rumour of the intended union is flying abroad. If this be denied,
quietly or otherwise, the match-maker loses no time in withdrawing;
but if it is answered in a jocular bantering strain, he takes his leave,
with many compliments, to announce his reception to the father of
the bridegroom. This personage, after a day or two, makes his call,
inquires into the amount of the marriage dowry, and carries the
negotiation a few steps further. Mutual visits are exchanged, and all
arrangements made, with great precision. The mother of the young
man, with several other matrons, take the girl into an inner room,
where she is stripped, and her person examined, to see that it is
free from any corporal defect, from ulcers, and from any cutaneous
disease. Should this investigation prove satisfactory, numerous
formalities succeed, and an auspicious day is fixed upon for the
wedding. This takes place with much ceremony, the stars being in all
things consulted. Should the bridegroom’s horoscope refuse to agree
with that of the bride, his younger brother may wed her for him by a
species of proxy. The whole is a tedious succession of formal
observances, not so much the ordinance of religion as the details of
an ancient ritual etiquette. This is the Buddhaical custom; but it is
immensely expensive, and cannot be followed by the very poor
classes. It is also forbidden to people of extremely low caste, even
though they should be wealthy enough to afford, or sufficiently
improvident to risk it. Among the humble and indigent the marriage
is confirmed by the mutual consent of the parents and the young
couple passing a night together.
38. One of the most remarkable features in the social aspect of Ceylon is
the institution of polyandrism, which among the Kandians is
permitted and practised to a great extent. A Kandian matron of high
caste is sometimes the wife of eight brothers. The custom is justified
upon various grounds. Sirr expressed to a Kandian chief of no mean
rank his abhorrence of this revolting practice. The man was
surprised at these sentiments, and replied that on the contrary it
was an excellent custom. Among the rich it prevented litigation; it
saved property from minute subdivision; it concentrated family
influence. Among the poor it was absolutely necessary, for several
brothers could not each maintain a separate wife, or bear the
expense of a whole family, which jointly they could easily do. The
offspring of these strange unions call all the brothers alike their
fathers, though preference is given to the eldest, and are equal heirs
to the family property; should litigation, however, arise concerning
the inheritance, they often all claim the senior brother as a parent,
and the Kandian laws recognise this claim.
Although, when a plurality of husbands is adopted, they are usually
brothers, a man may, with the woman’s consent, bring home
another, who enjoys all the marital rights, and is called an associated
husband. In fact, the first may, subject to his wife’s pleasure, bring
home as many strangers as he pleases, and the children inherit their
property equally. It is rare, however, to meet one of these associated
husbands among the Kandians of higher and purer caste, though
two or more brothers continually marry the same woman. This
revolting custom is now confined to the province of Kandy, though
some writers assert that it was formerly prevalent throughout the
maritime districts. In these, however, monogamy is at present
practised, except by the Mohammedans, who are polygamists.
Statements to the contrary have been laid before us; but Sirr
positively asserts that he never saw a Kandian or Singhalese who
had acknowledged himself to have more than a single wife. The
Muslims, though long settled in the island, preserve their peculiar
characteristics, their religion, habits, and manners, which they have
not communicated to the rest of the population.
39. There are two kinds of marriage in Kandy, the one called “Bema,”
the other “Deega.” In the first of these the husband goes to live at
his wife’s residence, and the woman shares with her brothers the
family inheritance. He, however, who is married after this fashion,
enjoys little respect from his bride’s relations; and if he gives offence
to her father, or the head of the household, may be at once ejected
from the abode. In reference to this precarious and doubtful
lodgement there is an ancient proverb still popular in Kandy. It says
that a man wedded according to the Bema process should only take
to his bride’s dwelling four articles of property—a pair of sandals to
protect his feet, a palm-leaf to shield his head from the fiery rays of
the sun, a walking staff to support him if he be sick, and a lantern to
illuminate his path should he chance to be ejected during darkness.
He may thus be prepared to depart at any hour of the day or night.
Deega, the other kind of marriage, is that in which the wife passes
from underneath the parental roof to dwell in her husband’s own
house. In this case she relinquishes all claim to a share in her family
inheritance, but acquires a contingent right to some of her husband’s
property. The man’s authority is, under this form of contract, far
greater than under that of Bema. He cannot be divorced without his
own consent, while, in the other case, separation, as we have seen,
is a summary process, entirely depending on the caprice of the
woman or her family. In a country where the female population is
considerably less numerous than the male, and where women
generally enjoy much freedom, a certain degree of indulgence will
always be granted to the fickle quality in their character. In Ceylon
this liberty in the one sex involves a certain kind of slavery in the
other. Women frequently seek for divorces upon the most frivolous
and trifling pretexts, and as these are too easily attainable by the
simple return of the marriage gifts, they continually occur. Should a
child be born within nine months from the day of the final
separation, the husband is bound to maintain it for the first three
years of its life, after which it is considered sufficiently old to be
taken from its mother. If, however, while under the marriage pledge,
the woman defiles herself by adultery, the husband, if with his own
40. eyes he was the witness of her infidelity, might with his own hands,
under the native law, take away the life of her paramour.
Notwithstanding this terrible privilege, it is asserted with consistency
by many authorities that, in all parts of Ceylon, from the highest to
the lowest caste, the want of conjugal faith in the married, and
chastity in the unmarried people, is frightful to consider. When a
man puts away his wife for adulterous intrigue, he may disinherit her
and the whole of her offspring, notwithstanding that he may feel and
acknowledge them all to be his own children. When, however, he
seeks a divorce from caprice, he renounces all claim to his wife’s
inheritance or actual property, and must divide with her whatever
may have been jointly accumulated during the period of their
cohabitation. The men of Ceylon do not always, however, exercise
their privileges. They are generally very indulgent husbands. Many of
them, indeed, are uxorious to an offensive extreme, and forgive
offences which, by most persons, are held unpardonable. A short
time since a Kandian applied to the British judicial authorities to
compel the return to him and his children of an unfaithful wife, who
had deserted her home for that of a paramour. The husband pleaded
his love for her, implored her for her children’s sake to come back,
and promised to forgive her offence; but she turned away from him,
and coolly asked the judge if he could force her to return. He
answered that unfortunately he could not, but advised her to return
to the home of her lawful partner, who was ready to forgive and
embrace her. She disregarded equally the entreaties of the one and
the exhortation of the other, and returned to her paramour, whom
she shortly afterwards deserted for another.
The numerous instances of this kind which happen in the island have
encouraged a swarm of satirical effusions upon the faithlessness of
the female sex; but if the women were also poets, they might echo
every note of the song. In illustration of the estimate formed of
them, we may quote a few lines translated from the original by Sirr.
They apply to the fraudulent disposition of women, and have
become proverbial among the people.
41. “I’ve seen the adumbra tree in flower, white plumage on the crow,
And fishes’ footsteps on the deep have traced through ebb and flow.
If man it is who thus asserts, his words you may believe;
But all that woman says distrust—she speaks but to deceive.”
The adumbra is a species of fig-tree, and the natives assert that no
mortal has ever seen its bloom.
Under the native kings the Singhalese were forbidden to contract
marriage with any one of nearer affinity than the second cousin;
such an union was incestuous, and severely punished. Under the
English government, however, many of these old restrictions have
been modified. Among the Christian population, on the other hand—
Catholic as well as Protestant—many traces of their old idolatry are
still distinctly visible in the ceremony of marriage.
The Buddhist law allows to every man, whatever his grade, only one
wife; but the ancient Kandian princes, of course, broke this law and
took as many wives or concubines as they pleased.
We have alluded to the numerical difference between the sexes. The
population of Ceylon is about 1,500,000, and the males exceed the
females by nearly a tenth. In 1814 it was 476,000; there were
20,000 more males than females. In 1835 there was a population of
646,000 males, and 584,000 females. At both these periods the
disparity was greatest in the poorest places. In the fishing villages,
where wholesome food abounded, there were more females than
males. The same circumstance is true at the present day. Some
writers attribute this to a gracious provision of Nature, which checks
the increase of the people; but Nature makes no provision against
unnatural things, and starvation is a monstrous thing in a fertile
country. We may with more safety assign as a cause the open or
secret infanticide, which, under the old laws, was common. Female
children, except the first born, born under a malignant star, were
sure to be sacrificed. It was hardly considered an offence; but being,
under the British rule, denounced as murder, has been gradually
42. abolished. The easier means of life, which in Ceylon and throughout
the rest of our Asiatic dominions are afforded to the people under
English sway, take away the incentive of poverty to crime. The
population has enormously increased, an unfailing sign of good
government, if misery does not increase with it.
The social position of the Singhalese women is not so degraded as in
many other parts of the East; the poor labouring hard, but as
partners rather than as slaves. This superior condition does not,
unhappily, elevate their moral character, for it is unaccompanied by
other essential circumstances. Profligacy, we have said, is widely
prevalent in Ceylon; yet prostitution, at least of the avowed and
public kind, is not so. Under the Kandian dynasty it was peremptorily
forbidden; a common harlot had her hair and ears cut off and was
whipped naked. If, however, we accept the general definition of the
word prostitution as any obscene traffic in a woman’s person, we
shall find much of it clandestinely practised. The women are skilful in
procuring abortion, and thus rid themselves of the consequences
which follow their intrigues. Of course, in the sea-port towns
prostitution exists, but we have no account of it. It is fair, however,
to notice the opinions of Sir Emerson Tennent, that the morals of the
people in these and in all other parts of the islands are rapidly
improving, and that marriage is becoming a more sacred tie[74].
Of Prostitution in China.
In the immense empire of China, the civilization of which has been
cast in a mould fashioned by despotism, a general uniformity of
manners is prevalent. Singular as many of its customs are, they vary
very little in the different provinces, for although the population be
composed of a mixture of races, the iron discipline of the
government forces all to bend to one universal fashion. The
differences which are remarked between the practice of the people
in one district, and those of another, spring only from the nature of
43. circumstances. It is more easy, therefore, to take an outline view of
this vast empire, than it is to sketch many smaller countries, where
the uniformity of manners is not so absolute.
China affords a wide and interesting field for our inquiry. Were our
information complete, there is perhaps no state in the world with
reference to which so curious an account might be written as China,
with its prostitution system. Unfortunately, however, the negligence
or prudery of travellers has allowed the subject to be passed over.
We know that a remarkable system of this kind does exist, that
prostitutes abound in the cities of the Celestial Empire, and that they
form a distinct order; we know something of the classes from which
they are taken, how they are procured, in what their education
consists, where and in what manner they live, and how and by
whom they are encouraged. But this information is to be derived,
not from any full account by an intelligent and observing inquirer,
but from isolated facts scattered through a hundred books which
require to be connected, and then only form a rough and incomplete
view of the subject. Statistics we have positively none, though ample
opportunities must be afforded travellers for arriving at something
near the truth in such cities as Canton. However, from what
knowledge we possess it is evident the social economy of the
Chinese with respect to prostitution presents clear points of analogy
with our own.
In conformity with the plan of this inquiry, we proceed first to
ascertain the general condition of the female sex in China. Abundant
information has been supplied us on this subject, as well by the
written laws, and by the literature of the country, as by the travellers
who have visited and described it.
As in all Asiatic, indeed in all barbarous, countries, women in China
are counted inferior to men. The high example of Confucius taught
the people—though their own character inclined them before, and
was reflected from him—that the female sex was created for the
convenience of the male. The great philosopher spoke of women
and slaves as belonging to the same class, and complained that they
44. were equally difficult to govern. That ten daughters are not equal in
value to one son is a proverb which strongly expresses the Chinese
sentiment upon this point, and the whole of their manners is
pervaded by the same spirit. Feminine virtue, indeed, is severely
guarded by the law, but not for its own sake. The well-being of the
state, and the interest of the male sex, are sought to be protected
by the rigorous enactments on the subject of chastity; but the
morality, like the charity of that nation, is contained principally in its
codes, essays, and poems, for in practice they are among the most
demoralised on the earth.
The spirit of the Salic law might naturally be looked for in the
political code of such a state. It is so. The throne can be occupied
only by a man. An illegitimate son is held in more respect than a
legitimate daughter. The constitution provides that if the principal
wife fail to bear male children, the son of the next shall succeed, and
if she be barren also, of the next, and so on, according to their
seniority, the son of each has a contingent claim to the sovereignty.
Thus in the most important department of their public economy the
national sentiment is manifested. We may now examine the laws
which regulate the intercourse of the sexes, and then inquire into
the actual state of manners. It will be useful to remember the truth,
which has already been stated, that no language is so full of moral
axioms and honourable sentiments as the Chinese, while no nation is
more flagitious in its practice.
The government of China, styled paternal because it rules with the
rod, regulates the minutest actions of a man’s career. He is governed
in everything—in the temple, in the street, at his own table, in all the
relations of life. The law of marriage, for instance, is full, rigid, and
explicit. The young persons about to be wedded know little or
nothing of the transaction.
Parental authority is supreme, and alliances are contracted in which
the man and wife do not see each others’ faces until they occupy the
same habitation and are mutually pledged for life. Match-making in
China is a profession followed by old women, who earn what we
45. may term a commission upon the sales they effect. When a union
between two families is intended, its particulars must be fully
explained on either side, so that no deceit shall be practised. The
engagement is then drawn and the amount of presents determined,
for in all countries where women hold this position, marriage is more
or less a mercantile transaction. When once the contract is made, it
is irrevocable. If the friends of the girl repent and desire to break the
match, the man among them who had authority to give her away is
liable to receive fifty strokes of the bamboo, and the marriage must
proceed. Whatever other engagements have been entered into are
null and punishable, and the original bridegroom has in all cases a
decisive claim. If he, on the other hand, or the friend who
represents and controls him, desire to dissolve the compact, giving a
marriage present to another woman, he is chastised with fifty blows,
and compelled to fulfil the terms of his first engagement, while his
second favourite is at liberty to marry as she pleases. If either of the
parties is incontinent after the ceremony of betrothal, the crime is
considered as adultery, and so punished. But if any deceit be
practised, and either family represent the person about to marry
under a false description, they become liable to severe penalties,
and on the part of the man most strictly.
The husband, finding that a girl had been palmed off on him by
fraud, is permitted to release himself from the tie. Such incidents,
nevertheless, do occasionally occur. One of rather an amusing nature
is alluded to by several writers. A young man who had been
promised in marriage the youngest daughter of a large family was
startled when, after the ceremony was complete, he unveiled his
bride, to find the eldest sister, very ugly and deeply pitted with the
small pox. The law would have allowed him to escape from such an
union, but he submitted, and soon afterwards consoled himself with
a handsome concubine.
Although the girl, when once betrothed, is absolutely bound to the
husband selected for her, he dare not, under pain of the bastinado,
force her away before the specified time. On the other hand, her
friends must not, under similar penalties, detain her after that time.
46. Thus the law regulates the whole transaction, and the parents
dispose as they will of their children. Occasionally, however, a young
man, not yet emancipated from paternal authority, contracts a
marriage according to his own inclination, and if the rites have
actually been performed, it cannot be dissolved; but if he be only
betrothed, and his parents have in the meanwhile agreed upon an
alliance for him, he must relinquish his own design and obey their
choice.
Polygamy is allowed in China, but under certain regulations. The first
wife is usually chosen from a family equal in rank and riches to that
of the husband, and is affianced with as much splendour and
ceremony as the parties can afford. She acquires all the rights which
belong to the chief wife in any Asiatic country. The man may then
take as many as he pleases, who are inferior in rank to the first, but
equal to each other. The term inferior wife is more applicable than
that of concubine, as there is a form of espousal, and their children
have a contingent claim to the inheritance. The practice, however,
brings no honour, if it brings no positive shame, though now
sanctioned by long habit. Originally it appears to have been
condemned by the stricter moralists, and it has been observed that
the Chinese term to describe this kind of companion is, curiously
enough, compounded of the words crime and woman. It is a
derogatory position, and such as only the poor and humble will
consent to occupy. One of the national sayings, and the feeling with
many of the women, is, that it is more honourable to be a poor
man’s wife than the concubine of an emperor. A man cannot, under
the penalty of a hundred blows, degrade his first wife to this
position, or raise an inferior wife to hers—no such act is valid before
the law.
None but the rich can afford, and none but the loose and luxurious
will practise, polygamy except when the first wife fails to bear a son.
Unless some such reason exists, the opinion of moralists is against
it. Men with too many wives lose the Emperor’s confidence, since he
accuses them of being absorbed in domestic concerns. In this case it
is usual to take an inferior wife, who is purchased from the lower
47. ranks for a sum of money, that an heir may be born to the house.
The situation of these poor creatures is aggravated or softened
according to the disposition of their chief, for they are virtually her
servants, and are not allowed even to eat in her presence. They
receive no elevation by her decease, but are for ever the mere
slaves of their master’s lust. At the same time their inferior position,
and therefore inferior consequence, gains them some agreeable
privileges. The principal wife is not allowed to indulge in
conversation or any free intercourse with strangers—a pleasure
which is sometimes enjoyed with little restraint by the others, as well
as by the female domestics. Not much jealousy appears to be
entertained by these women, who are easily to be procured. Their
sons receive half as much patrimony as the sons of the mistress of
the household.
The social laws of China inculcate the good treatment of wives; but
the main solicitude of the legislator has been with respect to the
fixity of the law, and the rights of the male or supreme sex. Leaving
her parents’ home, the girl is transferred into bondage. Some men,
however, go to the house of their bride’s father, which is contrary to
the established form; but when once received across the threshold
as a son-in-law, he cannot be ejected, and leaves only when he is
inclined.
A man may not marry within a certain period of his chief wife’s
death; but if he takes a woman who has already been his concubine,
the punishment is two degrees milder. So also with widows, who
cannot be forced by their friends to make any new engagement at
all, but are protected by the law. Women left in this position have a
powerful dissuasive against a fresh union, in the entire
independence which they enjoy, and which they could enjoy under
no other circumstances.
With respect to the laws relating to consanguinity, the Chinese
system is particularly rigid. The prohibited limits lie very widely
apart. In this a change appears to have been effected under the
Mantchus, for among the traces of ancient manners which become
48. visible at a remoter period, revealed only, however, by the twilight of
tradition, a profligate state of public morals is indicated. We find
parents giving both their daughters in marriage to one man, while
the intercourse of the sexes was all but entirely unrestrained. The
strictness of the modern law is attended with some inconvenient
results, for in China the number of family names is very small, while
it enacted that all marriages between persons of the same family
names are not only null and void, but punishable by blows and a
fine. All such contracts between individuals previously related by
marriage within four degrees, are denounced as incestuous. A man
may not marry his father’s or his mother’s sister-in-law, his father’s
or mother’s aunt’s daughter, his son-in-law’s or daughter-in-law’s
sister, his grandson’s wife’s sister, his mother’s brother’s or sister’s
daughter, or any blood relations whatever, to any degree, however
remote. Such offences are punished with the bamboo. Death by
strangling is enacted against one who marries a brother’s widow,
while with a grandfather’s or father’s wife it is more particularly
infamous, and the criminal suffers the extreme disgrace of
decapitation.
These regulations apply to the first wife, similar offences with regard
to the inferior being visited with penalties two degrees less severe.
Not only, however, are the degrees of consanguinity strictly defined,
but the union of classes is under restriction. An officer of
government within the third order marrying into a family under his
jurisdiction, or in which legal proceedings are under his
investigation, is subject to heavy punishment. The family of the girl,
if they voluntarily aid him, incur the chastisement also; but if they
have submitted under fear of his authority, they are exempt. To
marry an absconded female, flying from justice, is prohibited. To
take forcibly as a wife a freeman’s daughter, subjects the offender to
death by strangulation. An officer of government, or the son of any
high functionary with hereditary honours, who takes as his first or
inferior wife a female comedian or musician, or any member of a
disreputable class, is punished by sixty strokes of the bamboo. An
equal punishment is inflicted on any priest who marries at all; and,
49. in addition to this, he is expelled his order. If he delude a woman
under false pretences, he incurs the penalty of the worst incest.
Slaves and free persons are forbidden to intermarry. Any person,
conniving at, or neglecting to denounce, such illegal contracts, are
criminals before the law.
The union after the betrothal must be completed; but it may also be
broken. Seven causes, according to the law, justify a man in
repudiating his first wife. These are—barrenness, lasciviousness,
disregard of her husband’s parents, talkativeness, thievish
propensities, an envious suspicious temper, and inveterate infirmity.
If, however, any of the three legal reasons against divorce can be
proved by the woman, she cannot be put away—first, that she has
mourned three years for her husband’s family; second, that the
family has become rich after having been poor before and at the
time of marriage; third, her having no father or mother living to
receive her. She is thus protected, in some measure, from her
husband’s caprice. If she commit adultery, however, he dare not
retain, but must dismiss her. If she abscond against his will, she may
be severely flogged; if she commit bigamy, she is strangled. When a
man leaves his home, his wife must remain in it three years before
she can sue for a divorce, and then give notice of her intention
before a public tribunal. It is forbidden, under peremptory
enactments, to harbour a fugitive wife or female servant.
A man finding his wife in the act of adultery may kill her with her
paramour, provided he does it immediately, but only on that
condition. If the guilty wife adds to her crime by intriguing against
her husband’s life, she dies by a slow and painful execution. If even
the adulterer slay her husband without her knowledge, she is
strangled. The privilege of putting a wife to death is not allowed for
any inferior offence. To strike a husband, is punishable by a hundred
blows and divorce; to disable him, with strangulation. In all these
circumstances the inferior wife is punished one degree more
severely. Thus offences against them are less harshly, and offences
by them more rigidly, chastised. In addition to these legal visitations
the bamboo is at hand to preserve discipline among the women.
50. One of the laws of China exhibits a peculiar feature of depravity in
the people. It is enacted, that whoever lends his wife or daughter
upon hire is to be severely punished, and any one falsely bargaining
away his wife or his sister is to be similarly dealt with. All persons
consenting to the transaction share the penalty. Nor is this an
obsolete enactment against an unknown crime. Instances do not
unfrequently occur of poor men selling their wives as concubines to
their wealthier neighbours. Others prostitute them for gain; but
these instances of profligacy usually occur in the large and crowded
cities. Sometimes the woman consents, but sometimes also opposes
the infamous design.
In 1832 a woman was condemned to strangulation for killing her
husband by accident, while resisting an adulterer whom he had
introduced for her to prostitute herself to him. These incidents occur
only in the lowest class. Some men are as jealous as Turks, and
maintain eunuchs to guard their wives.
Under this system many restrictions are imposed on the women of
China. They form no part of what is called society, enjoying little
companionship, even with persons of their own sex. Those of the
better class are instructed in embroidering and other graceful but
useless accomplishments. They are seldom educated to any extent,
though some instances have occurred of learned women and elegant
poetesses, who have been praised and admired throughout the
country. Fond of gay clothes, of gaudy furniture, and brilliant
decoration, they love nothing so much as display; and though
assuming a demure and timid air, cannot be highly praised on this
account, for their bashfulness is, in such cases, more apparent than
real. Still they are generally described as faithful partners. Religious
services are performed for them in the temple, to which women are
admitted. The wives of the poorer sort labour in the fields, and
perform all the drudgery of the house, an occupation which is held
as suited to their nature. “Let my daughter sweep your house” is the
expression made use of in offering a wife. It should be mentioned,
however, to relieve the darkness of this picture, that husbands often
present offerings at the temples, with prayers to the gods for the
51. recovery of their sick wives. The idea may indeed suggest itself, that
this is with a view to economy, as girls are costly purchases; but no
man is the greater philosopher for asserting that a whole nation
exists without the commonest sentiments of human nature. Indeed,
many instances occur even in China of husbands and wives living as
dear friends together, especially when polygamy has not been
adopted in the dwelling. The obedience to old habits is not to be
confounded with characteristic harshness in the individual; nor does
it seem impossible, when we examine the variety of manners in the
world, to believe in a strong and tender attachment between a man
and the woman whom, in adherence to ancient usage, he would not
allow to eat at the same table with himself. A privilege belongs to
the female sex here which it enjoys in no other barbarian country. A
strong authority is recognised in the widow over her son. She is
acknowledged to have the right to be supported by him, and it is a
proverbial saying, that “a woman is thrice dependent—before
marriage on her father, after marriage on her husband, when a
widow on her son.”
From this view of the condition of women, and the regulations of
marriage, we proceed to an important part of the subject—the
infanticide for which China has been so infamously celebrated. It is
impossible to conceive a more contradictory confusion of
statements, than we have seen put forward with reference to this
question. Weighing the various authorities, however, we are inclined
to adopt a moderate view, rejecting the extravagant pictures of one,
and the broad denials of the other set of writers. Infanticide, it
cannot be disputed, is practised in the country, and to a considerable
extent; but it is, and always will be impossible, to acquire the exact
statistics, or even an approximation to the precise truth.
Two causes appear to have operated in encouraging this practice—
the poverty of the lower classes, and the severity of the law with
respect to the illicit intercourse of the sexes. The former is the
principal cause. There is a strong maternal feeling in the woman’s
breast, and children are only destroyed when the indigence of the
parents allows no hope of rearing them well. It is invariably the
52. female child which is, under these circumstances, slain; for the son
can always, after a few years, earn his livelihood, and be an
assistance, instead of a burden, to the family. The birth of a female
child is regarded as a calamity, and brings mourning into the house.
One of the national proverbs expresses this fact in a striking manner,
exhibiting also the inferior estimation in which that sex is viewed. It
says, that to a female infant a common tile may be given as a toy,
while to a male a gem should be presented.
When it is determined to destroy the offspring thus born under the
roof of poverty, a choice of method is open. It may be drowned in
warm water; its throat may be pinched; it may be stifled by a wet
cloth tied over its mouth; it may be choked by grains of rice. Another
plan is to carry the child, immediately after its birth, and bury it
alive. Captain Collins, of the Plover sloop-of-war, relates that some of
his company, while visiting the coast of China, saw a boat full of men
and women, with four infants. They landed and dug two pits, in
which they were about to inter their living but feeble victims, when
they were disturbed. They then made off rapidly, and passed round
a headland, beyond which they, no doubt, accomplished their
purpose without interruption. When the missionary Smith was in the
suburbs of Canton, in 1844, he was presented by a native with a
work written by a mandarin, and published gratuitously at the
expense of government, to discourage the practice of infanticide.
When questioned upon the actual prevalence of the custom, the
native said that, taking a circle with a radius of ten miles from the
spot they then occupied, the number of infanticides within the space
thus included would not exceed five hundred in a year. It was
confined to the very poor, and originated in the difficulty of rearing
and providing for their female offspring. The rich never encouraged,
and the poor were ashamed, of the practice. He knew men who had
drowned their daughters, but would not confess the act, speaking of
their children as though they had died of disease. In Fokien
province, on the contrary, infanticides were numerous. At a place
called Kea-King-Chow, about five days’ journey from Canton, there
were computed to be 500 or 600 cases in a month. The comparative
53. immunity of Canton from the contagion of this crime was the
government foundling-hospital established there. About 500 female
children, born of parents in poverty and want, were annually
received, to have temporary provision and sustenance. From time to
time, the more wealthy merchants and gentry visit the institution to
select some of the children, whom they take home to educate as
concubines or servants. The hospital has accommodation for at least
1000 infants, each of which is usually removed after three months,
either to the house of some voluntary guardian, or to wet nurses in
other districts. This is the only important institution of the kind in the
province. Infanticide is still, even by the most favourable accounts,
lamentably prevalent. The foundling-hospitals, of which there is one
in every great town, do certainly oppose a check to the practice.
That at Shanghae receives annually about 200 infants.
The villagers in the neighbourhood of Amoy confessed that female
infanticide was generally practised among them, and their
statements were expressed in a manner which left no doubt that
they considered it an innocent and proper expedient for lightening
the evils of poverty. Two out of every four, they said, were
destroyed; but rich people, who could afford to bring them up never
resorted to, because they never needed, such a means of relief.
Some killed three, four, or even five out of six; it depended entirely
on the circumstances of the individual. The object was effected
immediately after the infant’s birth. If sons, however, were born in
alternate succession, it was regarded as an omen of happy fortune
for the parents, and the daughters were spared. None of the
villagers denied to any of their questioners the generality of the
custom, but few would confess personally to the actual fact. In some
districts one-half was reported as the average destruction of the
female population, and in the cities some declared the crime was
equally prevalent, though we may take this as the exaggeration
which always attends the loose statements of ignorant men, who,
having little idea of figures, are required to furnish a number, and
speak at random.
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