CASTET
IN THE
ISLAND OF CEYLON.
BOSTON:
PRESS OF T. -. MARVIN, 42 CONGRESS STREET.
18 5 3.




NoTE. —This letter, addressed to Dr. Anderson, one of the Secretaries of the American Board of Commissioners for Foreign
Missions, is intended to furnish a convenient answer to inquiries
from those friends of missions, who desire to know the views
and proceedings of the Ceylon Mission in relation to Caste. It
professes to be applicable, as it really is, only to the somewhat
peculiar District occupied by that mission on the Island of Ceylon.
Our knowledge of Caste on the Continent, and of the methods of
treating it resorted to by the different missions there, must be
gained from the competent witnesses that are residing on the spot.
Missionary House, August 25, 1853.




CASTE9 IN CEYLON.
Jafna, Ceylon, August 6, 1852.
DEAR SIR,-We will now attempt an answer to the
inquiries contained in your letter of Dec. 16, 1851, on
the subject of Caste. And we must commence by saying,
that it is a very intricate and difficult subject. We do
not mean to say, that it is difficult to define caste, as
set forth in the Shastras of the Hindoos, or as it originally
existed, and perhaps still exists, on the Continent of
India.  But caste, as it exists in this Province, has
been greatly modified by many causes, which have been
long in operation. For three centuries and a half, the
people have been under the dominion of the Portuguese,
the Dutch, and the English. All these governments did
much, if not to exterminate, at least greatly to modify
caste.  Many of the people have, for a long period,
been familiar with many of the truths and forms of
Christianity.  And though caste still has an existence
among us, it has been so modified, by these and other
causes, that some of its original features are now scarcely
visible.
In answering the question, Wh14at is Caste? (as it
exists on the Continent of India,) we cannot do better
than to give you the following extract from a document




4
published  by the  Madras Missionary Conference, in
1850.  It is as follows:
"'Caste, which is a distinction among the H-Jindoos,
founded upon supposed birth-purity and impurity, is in
its nature essentially a religious institution, and not a
mere civil distinction.  The Institutes of Menu and other
Shastras regard the division of the people into four castes,
as of divine appointment. We find, also, that stringent
laws were enacted for upholding this important part of the
Hindoo religion.  Future rewards are decreed to those
who retain it, and future punishments to those who violate it. The Hindoos of the present day believe, that the
preservation -or loss of caste deeply affects their future
destiny.  In the  Madras Memorial to  the  Supreme
Government, dated April 2, 1845, they declare that the
loss of caste is connected with the vitality of the HIindoo
religion.
"On the scale of caste, wealth, talents, industry, and
moral character, confer no elevation; and the absence of
these imposes no degradation. It is ceremonial pollution
alone, which destroys it.  This may be conveyed to a
person of high caste through the sight, the taste, or the
touch of one of an inferior grade. Such an institution,
therefore, can never be called a mere civil distinction;
for whatever it may have been in its origin, it is now
adopted as an essential part of the Hindoo religion."
This is undoubtedly a correct definition of caste, where
it exists in its purity. But, by a concise history of its
developments, as it has come before us in this Province,
you will readily perceive how greatly it has been modified
by the causes above mentioned, and in how few particulars caste, as it exists here, is correctly delineated by
the definition quoted above.




5
The strict notion of birth-purity, or impurity, in a
religious sense, as defined in the above extract, is not,
so far as we can ascertain, very generally believed in
this province. The brahmins, and probably some others,
believe it; and there are, probably, some indefinite notions on this point still lingering in the minds of many.
But the brahmins in this province are comparatively few;
and as a body, they have ever stood aloof from Christian
instructions, and claim a maintenance from the people on
the ground of their being incarnate divinities. Their
claims however, on this ground, are admitted by the
people only to a limited extent, as their whole demeanor
towards them sufficiently shows.  Brahmins on the Continent make light of the pretensions of brahmins in
Ceylon, because, as they affirm, their continental ancestors
by crossing the sea, and taking food under such circumstances, lost their caste-purity. On the other hand the
Ceylon brahmins very justly affirm, on the authority of
the Shastras, that the continental brahmins have undeniably vitiated their caste by serving as magistrates, interpreters, writers, and in various other secular employments,
for a livelihood; and that, too, in the service of foreigners
of an unclean race, the Europeans.  In our remarks,
therefore, upon this subject, we may well leave the brahmins, on both sides of the water, out of the question;
both because they' have pronounced sentence upon each
other; and because we, in Ceylon, have no brahmins in
our mission communities, either in our churches, or in
our service, as school-masters or native assistants.
But though little is said in this Province of " birthpurity or impurity," which on the Continent is considered
so essential to the Hindoo doctrine of caste, yet on other
grounds much is said of pure or impure caste, or classes
6f society. In this, regard is had, not merely to their
birth, but to their diet and regimen, corresponding cus1*




toms and manners,-their social avocations, intellectual
habits, and religious employments. Between the two
extremes of the pure Sivan, on the one hand, who rigidly
confines himself to a simple vegetable diet-consequently
abstaining from everything that has had animal life-down
to the Pariah, on the other hand, who is unscrupulous
about his food, sometimes eating even carrion, and using
intoxicating drinks, with corresponding habits and customs; the Hindoo population is divided into numerous
classes, irrespective of caste distinctions.  Sivans, for
instance, who are vegetarians, are generally of the Vellala
caste.  But all Vellalas are not Sivans, nor are all Sivans
Vellalas. Those who eat only shrimps, account themselves
superior to those who eat fish; and those who eat only
shrimps and fish, superior to those who eat eggs and
fowls. Thus on, indefinitely, downward to the Pariah.
Thus, without any very prevalent belief in " birth-purity
or impurity" in this Province, there are substantial
grounds for the distinctions of pure and impure classes.
And they also maintain their claims to purity of caste
on the ground of their customs, secular avocations,
intellectual habits and religious employments, as mentioned above.  One obvious reason  for the absence
of the strict Hindoo notion of caste, in this Province,
arises from the fact, that the doctrine of the Bible, regarding the origin of the human race, is here very exten-sively known.  This arises from  the fact before men-:tioned, that the people have for so long a period been
under the control of powerful Christian governments.
The Dutch, especially, used systematic measures, on a
large scale, to instruct the youth, and to convert the
Hindoos *to the Christian faith. In the early part of the'eighteenth century, nearly the whole of the rising generation of males were embodied in schools, established
and sustained by the Dutch government. In the Elemen




7
tary Catechism universally used in these schools, the
history of Adam and Eve, and of their immediate descendants, is given. Even to this day we occasionally
meet with a man of great age, who will repeat to us the
old Dutch Catechism, a great part of which we early
incorporated into the Elementary Catechism now in use
in our schools. But this Scripture doctrine, so far as it
is admitted, is wholly subversive of the Hindoo doctrine
of caste.  We have never known any individual who
belonged to our church, who did not profess fully to believe the Scripture doctrine on this subject.
What, then, is caste in Jaffna?  This is a point, on
which we are anxious that the Committee be accurately
and fully informed.
As a general definition, we may say, that caste in
Jaffna is a perpetuation of caste and caste-institutions
from the Continent, modified by a combination of causes
incidental to foreign immigration and colonization; under
the rule, in the first instance, of revolutionizing and conquering native princes; and subsequently, for a long
period, under the reign of three of the most powerful
governments of Europe, each of which, in its own peculiar way and manner, did much for the transformation of
the native inhabitants.  Hence it is not strange, that
caste should be so greatly modified in this Province. But
let us not be misunderstood.  It still exists, even here,
and shows its sharp and ugly horns and cloven feet in the
midst of us. We wish we were not compelled to add,
that we see and feel its baneful influence in some of the
members of our churches. It is, indeed, a prominent
and troublesome feature of Hindoo society, ever presenting obstacles of various kinds to the progress of Christianity. The nature and tendency of the institution is
unsocial, forbidding, and aristocratic; pervading all
castes and classes of society, and quite as manifest in the




8
low caste, as in the high; each caste, as they suppose,
having some peculiar grounds for boasting.
That we may further elucidate the subject, it is necessary that we proceed to give some of the results of our
own experience and observations on the subject; and then
show by what means Hindoo caste has been so greatly
mnodified in Jaffna; and also, to what transforming influences it is still subjected.
Before coming to this country, we had formed our ideas
of caste in India mainly by what we had read in the
journals of early missionaries in Bengal-Carey, Marshman, Ward, and others; and of course our minds were
much awake to the importance of " breaking caste" in
the mission field, especially as we were led to understand
that it might be broken by so trifling a circumstance as
that of partaking of a meal in a missionary's house. One
of our first encounters with caste, which happened a few
days after our arrival in 1816, was a trifling incident in
connection with a horse-keeper. On his being directed
to do something in adjusting the furniture about the house,
he refused to obey, saying it was contrary to his caste to
do the work. But as we could not tolerate caste on our
premises, we told him he must obey or quit our service.
To the latter he very readily assented, leaving the missionary to take care of his own horse, as there was no
other horse-keeper in the parish. This was the first of a
series of events, by which we became gradually acquainted
with the state of persons and things in the country, in
relation to caste. By this we were taught, that it was
quite impracticable, without sails, oars or steam, to propel
our frail bark against the prevailing monsoon! And
surely there can be no marvel that it should thus happen
to the much frailer bark of timid, recently converted
Hindoos.
After a few weeks' residence, we commenced a day




9
school on our premises, taught by a young man who was
formerly a pupil in Mr. Palm's school. This man was
able to bring to the school a few children belonging to
his own family circle; but the neighbors generally considered it polluting and vitiating to caste for their children
to come and learn on our premises. As soon, however,
as the practice, by slow degrees, became common in the
parish, all fears on the subject of caste vanished.
From and after the year 1818, we passed through a
similar process in the admission of boys to our boarding
schools. This very novel procedure produced a deeper
sensation of alarm in the public mind, than that produced
by bringing children into our day school; consequently
our progress was much slower, and more difficult. Eating
and drinking on the premises of Christians, was thought
to be utterly destructive to the children's caste, and a
disgrace to their parents. In process of time, however,
after many were committed to the practice who could
keep each other in countenance, and when it was seen
that their children were not changed into Englishmen, or
Portuguese, but were much improved in body and mind,
their fears on the subject of caste gradually subsided,.
leaving us to prosecute this branch of missionary labor to
as great an extent as we thought proper.
A still deeper tone of alarm was sounded, when we
began to receive girls into our boarding schools. But
this, also, gradually died away, as harmless as in the case
of boys, leaving us to prosecute our plans at pleasure.
From the ideas we then entertained on the subject of
"breaking caste," and even from what we had recently
learned from the talk of the people, we thought it most
incongruous that any in either of our boarding schools
should ever boast themselves of caste. We had 1" broken'"
and " killed" it. But in process of time we were called
to " break" it and "kill" it again. And we resolutely



10
did it. In the " Central boarding school" at Tillipally,
then under the care of Mr. Woodward, in the year 1824
or 1825, it was ascertained that there were low-caste boys
in the school. This was an offence to certain of the
Vellalas, who made an attempt to have low-caste boys
removed; declaring, that though they might with impunity eat with persons of their own caste on mission premises, they could not and would not eat with those of an
inferior caste. This controversy led, ultimately, to the
expulsion of three or four of the oldest and most influential high-caste boys in the school. They soon, however,
saw reason to repent of their conduct, and humbly sought
and obtained admission to the school.
In 1821, when it became known that the two first converts fromn Hindooism, members of our boarding school,
were about to be received into the church, so strong was
the opposition to such a procedure, that we had reason to
expect violent attempts would be made to rescue one of
the candidates. The occasion, however, passed off without
disturbance, and was one of great interest in the history
of the mission. It was indeed a strange sight to the
spectators, to see two of their countrymen, of the Vellala
caste, not only publicly eating and drinking with foreigners, but partaking with them from the same cup and
plate. This was something in advance of all that had
been previously witnessed as an outrage upon caste-principle; and was quite sufficient, we should suppose, to
stamp the young novitiates as outcasts from Hindooism.
Some apology was, however, made for them by their
heathen relatives, that the boys were young, and knew not
what they were doing. But a farther advance was soon
made, and another severe blow inflicted upon caste, when,
at the close of the same year, two adult converts from
heathenism, who were men of different castes, were admitted to the church, and sat down together at the table




11
of the Lord. Subsequently another, and yet another fatal
blow was inflicted, when females, first from our boarding
school, and then adult women were publicly admitted to
the church by baptism, and thus led to commune with
persons of different castes and occupations. At our great
meeting in 1S25, when we admitted candidates from our
several stations, at a large central bungalow in Santillipy,
prepared for the purpose, there were still more decided
and daring manifestations of opposition on the part of
relatives. The elder brother of one of the candidates
stood up in the meeting, and boisterously protested against
his brother being received into the church. But the presence of a police officer prevented open violence. In January, 1821, when the first professed convert from Hindooism
was about to be received into the church at Batticotta, so
strong was the opposition of his relatives that they carried
him off by force the day before he was to have been received, and kept him in close confinement for some time.
We might easily multiply examples of this kind, but the
above are sufficient.
As substitutes for further specifications, we may observe
generally, that for thirty years past hundreds of pupils of
both sexes, and of different castes, have been boarded and
educated in our two seminaries, at Batticotta and Oodooville; that, of the pupils thus instructed, about one hundred and twenty couples have been married-generally at
Oodooville; that after the solemnization of the marriage
in the church, and the partaking of a little fruit at the
station, the bride and bridegroom repair, with their
friends, to the house of their parents, who are mostly
heathen, where a marriage feast is prepared for the friends
and relatives of both parties, whether heathen or Christian, and without attempting to compel. Christians to
conform to the heathen ceremonies. Sometimes it happens, that the newly married couple take up their abode




12
permanently at the house of one of their parents, sharing
the homestead, it may be, with two or three other families
who are entirely heathen. It should be remarked here,
however, that native Christians, when thus situated, are
careful not to give unnecessary offence to their heathen
relatives. In a very few cases our female pupils, who
were members of the church, have married heathen husbands; and in many cases graduates from the seminary
at Batticotta, whether church members or not, have married heathen wives. But we now hear little or nothing of
caste being vitiated by these marriage alliances; and this
too, whether one or both of the parties after marriage
live as Christians or otherwise.
When this state of things was related to our missionary
brethren at Calcutta, they exclaimed with surprise, mingled with some degree of unbelief, " And will they talk
of caste after that?"  But the climax is yet to be stated.
Franciscus Malayapa, a native assistant employed by the
mission, and subsequently licensed by us as a native
preacher, had adopted the European dress, before he
came into our service. For a time, and for convenience
sake, he boarded at the table of one of the mission families. His father-in-law, the Rev. Christain David, (recently
deceased at the age of eighty-one,) was, for the space of
forty years from the time of his adopting the European
dress, in the habit of eating, whenever occasion offered,
at the tables of the principal Europeans in the Island,
beginning at the Governor's table in the days of General
and Lady Brownrigg. But neither the father-in-law, nor
the son-in-law supposed, for a moment, that they had
lost or injured their caste. But on the contrary, thought
much of their caste, and that they had bettered their
condition by intercourse with Europeans.  Nor did the
community at large cast them off because of their dress,
or because of their connection with foreigners; though




13
when provoked to do it they might mention these facts as
a blot. And thus it is now with many, who had been
educated at Batticotta, and who hold important offices in
the country, some of whom adopted European customs.
Under this aspect of the subject, we see that caste is
indicative of one's ancestry, and that it is not a common
and easy thing for a man, in this Province, to " break or
lose caste."
We close this topic by giving prominence to the fact,
that notwithstanding the manifold aggressions we have
made upon caste through the period of more than thirty
years, there has been no case of native converts, whether
young or old, male or female, being wholly and finally cut
off from the family circle, or unable to abide in the place
wherein they were called, in consequence of their having
broken caste by becoming Christians. We do not say that
this would not have been the case, had the conduct of
our native Christians been more offensive. In most cases
they are very careful not to, give offence to their heathen
relatives-in some cases too much so. Weak as they are,
it would not be strange if they frequently conform too
much to the wishes of friends and relatives, who are still
heathens.
We have indeed seen cases, in which heathen wives
have left their husbands for a little season; in which
parents have shown great displeasure, and even banished
their children from the house, for a time, because they
were baptized and received into the Christian church;
and very great annoyances have been experienced by
native converts, especially in regard to the observance of
the Sabbath, while living among their heathen relatives;
and these difficulties were greater in former times than at
present. But the fact of native converts, whether married or unmarried, being tolerated in the house and family
of their heathen relatives, shows most clearly that caste,,
2,




14
in the sense of the Shastras, has been greatly modified in
this Province; and that "losing caste," is not here an
easy or common thing.
We will now speak of what the Hindoos themselves
have done, and are still doing, for the destruction of caste
in this Province.
1. The continental Pandian kings, who formerly reigned
in Jaffna, introduced a new caste into the Province, called
Madapalies —the offspring of high-caste men with Covia
women, who are a high caste of domestic slaves. This
caste was endowed with certain perquisites and privileges,
so that it now ranks among the high castes of the country,
next below the Vellala. This caste cannot boast much
of " birth purity," though they are not' regarded as an
impure caste. The caste of Madapalies, into which it is
comparatively easy to get introduced, is not found among
the ninety-six castes of Southern India, and is peculiar
to this Province.  But the introduction of a new caste,
and one of so great importance, must manifestly vitiate
the whole system  of Hindoo caste, as taught in the
Shastras.
2. The Hindoos in this Province are destroying the
remains of this evil system, by constantly rising from a
lower to a higher caste. Such a process must of itself be
as gross a violation of the classic Hindoo system of caste,
as can well be conceived of. Methods of rising from
one caste to another are various.
(1.) By false entries, when persons remove from one
place to another where their ancestors are not known.
(2.) By bribing those who have charge of the registries in public offices, to insert their names in higher
castes.
(3.) This is done extensively by intermarriages.
This third method is deserving of some special illustration, as bearing extensively on the subject in hand, in
relation to the higher castes. For example: two young




15
men of the Vellala caste, graduates of the seminary at
Batticotta, accepted large pecuniary offers from a man of
wealth, but of lower caste, at Colombo, to marry his two
daughters-both heathens and uneducated. The young
men immediately proceeded to Colombo, and took possession of their prizes. Hitherto they have lived in good
style and in credit, having employments suited to their
education. Moreover, they are sustained by the public
opinion of their countrymen, inasmuch as they have obtained a fair quid pro quo. The father-in-law made a
good speculation, because his grand-children will be registered according to the rank of their father, as Vellalas.
True, they will never cease to be taunted, when occasion
may require it, that they are below par as to caste on
their mother's side. But where large numbers of the
community are similarly situated, there is not much room
for reproach.
We now give a case of recent occurrence on the other
side. A man of wealth and education, and high in office,
in another part of the island, but of low caste, has purchased with a great sum the privilege of marrying the
daughter of one of our schoolmasters of the Vellala
caste, of the highest grade. By this the native gentleman
is brought into alliance with the whole family circle of a
superior caste; and this will in various ways be made to
operate favorably upon his posterity. From these two
cases, which are illustrative of what is extensively in
progress in the country, it will be seen that caste, whatever it may be, is an article in the market, which may be
turned into silver and gold, and consequently is of substantial value.
Under this aspect, caste may be regarded as an order
of nobility, which may be shared by those who are
in circumstances to make the purchase.  Under such
influences, however, caste must vary in its nature, and
ultimately exhaust itself by expansion.




16
But alas for the nobility of caste! Causes are now in
operation, in this Province, which tend to destroy the
foundation on which caste, as a civil distinction, has
hitherto rested its claims.  In former times, under the
native kings and princes, the Vellalas and Madapalies
were privileged orders in the commnunity; and the results
of those privileges have operated favorably upon their
posterity from generation to generation.  But now, times
have so altered, that " on the scale of wealth, talents, industry, and moral character," caste, whether in the Hindoo
sense of it, or as a civil distinction, can confer but little
elevation, nor the absence of it impose but little degradation. This will more clearly appear as we proceed,
3. To show what the English government has done,
both directly and indirectly, for the destruction of caste.
(1.) By the abolition of Slavery, which took place soon
after our settlement in the island.  By that important
measure several castes, such as Covias, Pollas, Malavas
and others, were placed on a new footing in society, and
are gradually rising towar`ds an equality with their former
masters in wealth, intelligence and importance.
(2.) By disregarding, to a great extent, the claims of
caste, and placing applicants for office on the high ground
of personal qualification, trustworthiness, efficiency in
business, etc., the government has wrought extensively
and powerfully for good upon the whole native population,
but most subversively to the claims of caste.
(3.) By an effectual injunction upon European magistrates and native head-men not to enter the caste of individuals in public documents, such as suits at law, deeds,
registries, jury-lists, etc., government is doing much to
obliterate even the remembrance of caste distinctions
from the public mind.
(4.) By encouraging the sale of arrack and toddy, the
government is doing much to destroy caste distinctions.
Drunkenness is a great leveler.  Even  some of the




17
brahmins and Vellalas are becoming familiar with the
use of intoxicating drinks, while some of the lower castes
do not drink. Thus, while the low-castes are rising,
some of the high-castes are falling by intemperance.
We will now present a few miscellaneous remarks on
the peculiarities of caste in our mission field.
1. The three higher castes, (leaving out the brahmins,)
viz., the Vellalas, Madapalies and Chitties, form a large
majority of the population of the Province. Of these
three castes, the Vellalas are far more numerous than the
other two. As society was constructed under the rule of
the native princes, the Vellalas were the agriculturists
of the country, and in this Province the owners of the
soil. As the lords of the country, they held most of the
other castes in their service, by different tenures, and on
different terms of service,-a bond of union well understood by the parties, pervading the whole community, and
binding them together by different interests. The two
greatgivisions of these under classes were,first, The three
castes of slaves that have been already mentioned; and
secondly, The Kudimakkal, that is, the blacksmiths,
carpenters, barbers, washermen and goldsmiths of the
country, including the Pariahs, who are tom-tom beaters,
and drudges in various employments.
From the very beginning, we have opened our great
commission to the whole population of the country, as
far as our circumstances would allow; but it is a remarkable fact, which we cannot satisfactorily account for, and
which is one of the most characteristic features of our
mission field, that the three higher castes, more especially
the Vellalas, are almost exclusively the people who have
opened unto us, and thus secured the advantages of our
mission labors. The Kudimakkals were from the beginning among our most constant hearers, daily, while employed in our service in week times, and weekly at
2*




18
church on the Sabbath; but almost without exception, all
this numerous class have rejected the Gospel, and but few
of them have ever manifested an interest in sending their
children to our common schools.
From these remarks we must except those of the Fisher
caste, who are a people more independent of the Vellalas,
and from whom a portion of our converts have been gathered. But the Vellalas are emphatically our people; and
notwithstanding the losses they have sustained by the
freedom of their slaves, and by the introduction of the
principles of liberty and equality in society, yet combining
the advantages of Christian instruction and of a superior
education with the advantages which they inherited from
their fathers, they will long continue to be the most,
thriving, energetic, intelligent and best behaved portion
of the Tamil population. On this account it will continue to be a desideratum to belong to the Vellala
*caste.
2. Another feature of our mission field bearing o0 the
subject in hand, is, that in most of the numerous and
populous villages into which the whole Province is
divided, the different castes are found in due proportion,
while those of the same caste in the villages round are
more or less related to each other. On this account,, and
on account of the dense population of the whole Province,
it will be physically impossible, even were it thought
desirable, for us to separate them into Christian villages,
as in Tinnevelly, and in some other parts of the Continent.
We have made arrangements so to proceed in our work
of discipling the whole mass of the population, that every
one may continue in the place wherein he was called
with the least disturbance possible. This we consider as
the dictate of wisdom and prudence, till they be made to
understand what be the first principles of the oracles of
God, the sum and substance of which is love to God and




19
love to man. If, indeed, we could have whole villages of
the same caste, we might prosecute our evangelical labors
without rousing and stimulating some of the worst principles and passions of our fallen nature. But as it is, we
think it not wise to disturb the present arrangements of
society, except by the silent operations of the Gospel of
Christ. We would make the most of the injunction,
"Go home to thy friends, and tell how great things
the Lord hath done for thee, and hath had compassion on
thee." And thus would we cause the people to understand, that excision from the family circle is not a necessary adjunct of one's becoming a Christian, but rather
that he thereby becomes a better son, or brother, husband,
or father, than before his conversion. We consider it
safer, and a more satisfactory trial of one's sincerity, to
live as a Christian among his friends, than to be separated
from them in a Christian village.
3. We formerly thought the evils of caste arose chiefly
from the unreasonable exactions and pressures of the
higher upon the lower castes; and this was doubtless the
case in former times. But one of the results of our observation while dealing with caste, as things now are, is that
the spirit of the low caste rising, is as much to be deprecated as the spirit of the high caste reigning.  "For
three things the earth is disquieted; yea, for four things
which it cannot bear." One of the four is, " for a servant when he reigneth." Proverbs xxx. 21. This point
admits of extensive illustration from scenes and occurrences too familiar to our minds to invite a recital,
and moreover it is too obvious to require formal proof.
We will therefore remark generally, as the result of our
experience, that since we have found by our adventures
that the enemy with which we have to contend cannot be
slain by carnal weapons, we are very slow to pitch battle,
or to come into direct and hostile collision with caste, as
we now find it in this Province. - We are fully convinced




20
there is a far " more excellent way" of dealing with it.
More especially has this been the case since we have
better understood the structure of Hindoo society, and
learned to what extent the different castes in this Province
answer to the different classes of nobility, gentry, merchants, mechanics, farmers, and menial servants in Protestant Christendom.
The principal canon we would lay down on this subject
is, to tolerate nothing within our control, which militates
against our ruling the house of God, or watching over,
guiding and disciplining the church of Christ, according
to the law and directory which he himself has given us.
"' For now we live, if our churches stand fast in the
Lord." If asked whether we do not allow persons to
remain in our churches, who entertain erroneous views,
or who give place to unhallowed feelings on the subject
of caste, our reply is, that we do; but in the sense only
in which we make recognition of the fact, that in all
cases of regeneration the " old man" is destined to coexist simultaneously with the new, until by a successful
exercise of the ministry " for the perfecting of the saints,"
they " all come to the unity of the faith, into the measure
of the stature of the fullness of Christ."  " We have
learned, by our experience and observation, that caste is
a great evil; an evil which governs the religious emotions,
tastes and habits of all the races of India; which is imbibed by the infant at the breast, and cherished with
scrupulous anxiety through life; an evil which has been
ingrained into the whole Hindoo character, for well nigh
three thousand years, so as to form the very cement of
Hindooism."  What then?  By the preaching of the
word to a man full-grown under the regimen above described, a ray of light and a principle of life have been
imparted from Him who is " the light" and " the life of
men." The giant caste-man has become, as we fondly
hope, a man of God; but to such an extent a weakling




21
that he is like unto a "6 bruised reed and smoking flax."
We submit the question, as to what are the appropriate
instrumentalities by which we may in the first place unmake, and then reform this man of giant growth? Are
there any appropriate appliances for this purpose but
the Gospel ministry, the training and discipline of the
Christian church, and the concurring influences of God,
the Holy Ghost?  The Bishop of Calcutta remarks 
"In this diocese the first thing a catechumen does, is,
to reject caste in toto."  What can this remark mean, in
view of the foregoing description of the "giant evil?"
Every Hindoo, when he enters the Christian church by
baptism, when he eats from the same plate and drinks
from the same cup with those of an inferior grade, does
to a certain extent renounce caste.  He ought to do it
"in toto."  But his caste feelings and prejudices are not
thereby wholly eradicated, and cannot be in a moment.
It is a work of time. The appropriate means for abolishing caste, in every desirable sense of the'expression, are,
we believe, light and love on the part of the missionaries,
docility and growth in piety on the part of the native
converts, together with the promised influences of the
Holy Spirit. All compulsory means used for this purpose,
in which we cannot carry with us the judgment and consciences of those concerned, are generally disastrous to,the assailants and the assailed-to the Christian church,
and to the heathen population at large.
We trust the foregoing pages will be sufficient to meet
your first request, that we furnish " some positive statements on the general subject of caste."
But you ask definitely, " How do you treat caste in
your churches, and among your church members in the
walks of private and social life?"  We have never
allowed caste in our churches.  We have never allowed
any separate communion for high and low castes, as was
formerly the custom in Southern India.  All our mem



bers, both high and low caste, have, from the beginning,
drunk wine from the same cup, and eaten bread from the
same plate, and this promiscuously.
But you inquire as to how we treat caste "in the walks
of private and social life?" This awakens our attention
to the necessity of briefly showing to what extent there
is and must be a non-interference between the missionaries and the families of their converts. In endeavoring
to give you some further idea on this subject, we remark,
that a Hindoo —find him where you will-may justly be
defined to be an embodiment of rites and observances
peculiar to the Hindoo race. These observances, customs and manners, may be divided into three classes.
1. Nationalities, or that which is common to all castes
and classes.
2. Idolatrous observances.
3. Caste distinctions and usages.
Of these three classes the first has the greatest, and the
last, perhaps, the least prominence in the general characteristics of the nation, and more especially so in relation
to the point under consideration; that is, in the walks of
private and social life. We do not, in our social intercourse with them, readily recognize the respective castes
beyond our own personal acquaintance, and beyond what
may be known by the fact that several of the lower castes
are, from their very positions in society, low, untidy
and repulsive. On this ground, whatever may have been
the cause of their degradation, there is as substantial a
distinction of castes or classes, which cannot but be
observed, as between the sons of noblemen and the children of the "ragged schools" of England.  A distinct
recognition of this fact, is of fundamental importance in
all attempts to bring or to push the extremes of society
to associate, and especially to eat together, in private
houses.




23
We will now give a few specimens of nationalities,
studiously avoiding all that appertains either to caste
distinctions or idolatrous observances.
1. The Hindoos have no home, in our sense of the
word; no place where the family come familiarly together, in a social way, where they may be seen. When
we visit a family, we do not enter the house, but tarry
without, either in the yard or the verandah, and speak
with those who make their appearance. This we do,
either standing, or seated on an inverted rice mortar, or
in some other position. All are interested to know the
specific object, for which the missionary has come to the
premises; but their sense of propriety and good manners
do not require the family to assemble. Even Christian
families are slow to make their appearance, although
called. As Hindoos, they ought not to appear at all, but
continue in the house and at their work. Those Christian
families in which both husband and wife have been educated in our boarding schools, are far in advance of their
countrymen. Still they are but Hindoos in a state of
gradual transition, and living, it may be, in the houses
of their parents.
2. For very good reasons, we do not encourage, even in
our boarding schools, any important changes of the native
customs of the Hindoos, in regard to dress, manner of
living, mode of sitting, furnishing their houses, etc. In
all these particulars there are some improvements, but no
imitation of European manners and customs. Such an
imitation would be adverse to the great object we have in
view, of operating upon the mass of the population
through the agency of the educated classes. If even the
educated should adopt the European dress, and other
concomitant customs, they would lose credit in the estimation of their countrymen, and be subjected to fourfold
greater expenses, with less of real comfort and independence of life and character.




24
3. The uneducated Hindoo does not ordinarily make
use of chairs, tables, bedsteads, etc., seeing that the
whole ground floor of the house, with appropriate matting, is available for all these purposes.  And what, in
their view, is the use of crockery, knives and forks, and
spoons, and the whole profusion of table furniture, seeing
that a few articles of earthen ware for cooking rice and
curry, a brass pot for water, and a garden with plantain
leaves for plates, with his own right hand for a spoon, are
a full supply in this line of service?  The act of eating
is a rite and ceremony to be performed in private. Even
men are not willing to be seen eating by any one who
does not join them in the act. But for a woman to allow
herself to be seen eating, would be a positive disgrace.
In this vulgar exercise the right hand is so deeply involved, and so important is it that the business be finished
at a sitting, that the most menial servant has a substantial
reason for turning a deaf ear to his master's call, or thinks
it sufficient if his master knows that he is eating. How
then can the wife possibly eat with her husband and
children, and male guests, while she is mistress of the
ceremonies? European wives may do this, as they have
domestics to wait upon the table. Custom has made it
the duty of the wife to deal out the rice and curry, and
to bring water for drinking and washing after the meal is
finished. But while the Hindoo woman may not be seen
eating common food, she may be seen enjoying the betel
leaf and areca nut as an honorary repast.
It is a nationality, also, that sons who are beyond early
childhood, do not converse freely with their father, nor
even with others in their father's presence.  Nor should
an elder and a younger brother sit in public on the same
mat or seat, nor should a son-in-law speak with his
mother-in-law, nor a father-in-law be present with his
daughter-in-law, etc., etc. These are- mere specimens
of nationalities, common to all castes; and most of them




25
are most rigidly observed by those who would be accounted the higher grades of society.
Again, when we are visited by the natives, it is generally either in the way of business, or of attendance at
religious meetings, or of private instructions; and then,
with a few exceptions, they are seated on a mat, as is
customary with them at their own houses, and in the
church of God. Occasionally our native preachers and
a few others sit on chairs at our tables, and partake with
us of a cup of tea, fruit, bread, etc.
Many other instances might be given of customs,
which are mere nationalities, and which have no particular connection with caste. Indeed we find a practical
difficulty in attempting to separate purely caste distinctions, in the customs of social life, from mere nationalities; and it is even more difficult in the mind of
a native. Even Christians are prone to plead for customs, which we believe are contrary to the spirit of the
Gospel, that they are mere nationalities; while the
unconverted Hindoo sees no more propriety in our
requiring a convert to break or renounce his caste, than
to break or renounce other nationalities.
By the specimens of nationalities, which we have given
above, it will be readily understood that it cannot be expected that we, as foreigners, whose customs and manners
we would not have them imitate, should act the part of
reformers of the Hindoos " in the walks of private and
social life," except so far as these customs are contrary
to the spirit of the Gospel. But while we thus speak of
the great gulf of nationalities, which separate us from
the people, we rejoice to be able to say, that we have a
growing esteem for and an increasing attachment to the
Hindoo nation as our people, and as a people to be made
ready for the Lord. Many of them will, we doubt not,
be a crown of rejoicing in the day of the Lord Jesus, to
3




26
those who labor with fidelity and perseverance for their
conversion. Even now, and with blest anticipations, we
come into close contact with them, holding constant and
delightful intercourse with both the rising and the risen
generation, on all subjects appertaining to the great object
of our residence among them.
But you ask, " How far are the Continental castes, and
the castes on the Island, alike? And why do you not
treat caste as they do on the Continent? "
In answer to the first question, we must commence by
saying, that with one exception, we have none of us, for
any length of time, resided on the Continent, and are
therefore quite unable to do justice to this subject. Our
local and intimate knowledge of caste, as it exists there,
is not sufficient to enable us to make that definite and
exact comparison which you wish. You will perceive,
however, that we have in fact said many things in the
former part of this letter which are an appropriate answer
to your question. By the quotation which we made from
the Madras Document, you will see a very carefully
worded definition of caste, as it is supposed to exist on
the Continent. And by comparing this with the statements we have made as to caste, as we find it in this
Province, you will clearly perceive, that it has already, by
various causes, been greatly modified; and especially that
there are now many causes in operation tending powerfully and rapidly to do away with the evil.
But, " Why do you not treat caste as they do on the
Continent?"
We have already stated facts to show that our circumstances, with respect to this evil, differ widely from those
of missionaries laboring on the Continent.
But we will say:
1. That we believe it is not proper for us to legislate
upon this subject for the members of our churches, to
compel the high castes to do violence to all their views




of propriety, by eating in the houses of those of
low caste, or to intermarry with them. But we have,
from the commencement of our mission to the present
time, used all Scriptural arguments against the distinctions of caste, and we think with great effect. It is
hardly necessary for us to repeat, that we have never
allowed any distinctions of caste in our churches. Different castes have also been in the habit of eating together
in our boarding schools.  Many of our native assistants,
in certain circumstances, will cheerfully eat with those
of lower castes, especially when on tours. At our Annual Convocation, in September, at Batticotta, provision
is made for all our church members, and very many of
different castes eat together on that occasion; not by
compulsion, but willingly. Our native assistants, also,
most cheerfully go among the low castes, preach the
Gospel, and superintend schools. They also assist them
in sickness, and at funerals. But to make a law, compelling the high castes to eat in the houses of low castes,
or to intermarry with them, would be more abhorrent to
their feelings and all their views of propriety, than for a
law to be passed for the churches in New York or Boston
compelling the rich to receive their servants, both black
and white, to their tables. We do not believe that it is
proper for us to legislate upon this subject.
2. We should not accomplish the object we have in
view.
Our object is to destroy caste, and especially to root it
out of the minds of our native converts.
Now it is a well known fact, that many native assistants and schoolmasters, rather than lose their employment, and be thrown into great pecuniary embarrassment,
will comply, for the time being, with the demands of the
missionaries to eat food prepared by low castes; and they
justify themselves in this matter, and their friends also
excuse them  and overlook it, simply because they are




28
compelled to do it, or sacrifice their living. But is the
caste principle thus extinguished, or even diminished in
their breasts?  We think not. We do not believe that
leviathan is thus tamed.
3. This course is productive of positive evils.
It sours their minds; and its tendency is to make our
members act hypocritically in this matter. Unless we
can enlighten their minds, and carry their consciences
with us, we gain nothing but their displeasure. We do
not accomplish our object. For the caste feeling in their
minds is rather strengthened, than diminished, by this
course. We will encourage them, and help them in
every possible way to do away with the evils of caste;
and we fully believe that the only proper way of accomplishing this object is by light and love, and example, and
the power of the Spirit of God. By the diligent use of
these means, in connection with what the government is
doing on this subject, we believe that caste is rapidly
losing ground in this province. How long it will linger,
we cannot say. But this we do know, by long experience, that it cannot be killed by violence.
We see clearly, that it is the natural tendency of the'Gospel to elevate the low castes to a level with the high,
rather than to bring down the high castes to a level with
the low; and this it will in due time accomplish. It will
certainly, also, teach the high castes to treat their brethren below them with Christian kindness and love.
In behalf of the mission:
BENJAMIN C. MEIGS,
DANIEL POOR,
WILLIAM W. HOWLAND.