Copyright, 1893, by D. Appleton & Co.
_From Shafiz Ullah Khan, son of Hyat Ullah Khan, in the honoured service
of His Highness the Rao Sahib of Jagesur, which is in the northern
borders of Hindustan, and Orderly to His Highness, this to Kazi
Jamal-ud-Din, son of Kazi Ferisht ud Din Khan, in the service of the
Rao Sahib, a minister much honoured. From that place which they call
the Northbrook Club, in the town of London, under the shadow of the
Empress, it is written_:
Between brother and chosen brother be no long protestations of Love
and Sincerity. Heart speaks naked to Heart, and the Head answers for
all. Glory and Honour on thy house till the ending of the years, and
a tent in the borders of Paradise.
MY BROTHER,—In regard to that for which I was despatched follows the
account. I have purchased for the Rao Sahib, and paid sixty pounds in
every hundred, the things he most desired. Thus, two of the great
fawn-coloured tiger-dogs, male and female, their pedigree being written
upon paper, and silver collars adorning their necks. For the Rao Sahib’s
greater pleasure I send them at once by the steamer, in charge of a man
who will render account of them at Bombay to the bankers there. They are
the best of all dogs in this place. Of guns I have bought five—two
silver-sprigged in the stock, with gold scroll-work about the hammer,
both double-barrelled, hard-striking, cased in velvet and red leather;
three of unequalled workmanship, but lacking adornment; a pump-gun that
fires fourteen times—this when the Rao Sahib drives pig; a
double-barrelled shell-gun for tiger, and that is a miracle of
workmanship; and a fowling-piece no lighter than a feather, with green
and blue cartridges by the thousand. Also a very small rifle for
blackbuck, that yet would slay a man at four hundred paces. The harness
with the golden crests for the Rao Sahib’s coach is not yet complete, by
reason of the difficulty of lining the red velvet into leather; but the
two-horse harness and the great saddle with the golden holsters that is
for state use have been put with camphor into a tin box, and I have
signed it with my ring. Of the grained-leather case of women’s tools and
tweezers for the hair and beard, of the perfumes and the silks, and all
that was wanted by the women behind the curtains, I have no knowledge.
They are matters of long coming, and the hawk-bells, hoods, and jesses
with the golden lettering are as much delayed as they. Read this in the
Rao Sahib’s ear, and speak of my diligence and zeal, that favour may not
be abated by absence, and keep the eye of constraint upon that jesting
dog without teeth—Bahadur Shah—for by thy aid and voice, and what I have
done in regard to the guns, I look, as thou knowest, for the headship of
the army of Jagesur. That conscienceless one desires it also, and I have
heard that the Rao Sahib leans thatward. Have ye done, then, with the
drinking of wine in your house, my brother, or has Bahadur Shah become a
forswearer of brandy? I would not that drink should end him, but the
well-mixed draught leads to madness. Consider.
And now in regard to this land of the Sahibs, follows that thou hast
demanded. God is my witness that I have striven to understand all that I
saw and a little of what I heard. My words and intention are those of
truth, yet it may be that I write of nothing but lies.
Since the first wonder and bewilderment of my beholding is gone—we note
the jewels in the ceiling-dome, but later the filth on the floor—I see
clearly that this town, London, which is as large as all Jagesur, is
accursed, being dark and unclean, devoid of sun, and full of low-born,
who are perpetually drunk, and howl in the streets like jackals, men and
women together. At nightfall it is the custom of countless thousands of
women to descend into the streets and sweep them, roaring, making jests,
and demanding liquor. At the hour of this attack it is the custom of the
householders to take their wives and children to the playhouses and the
places of entertainment; evil and good thus returning home together as
do kine from the pools at sundown. I have never seen any sight like this
sight in all the world, and I doubt that a double is to be found on the
hither side of the gates of Hell. Touching the mystery of their craft,
it is an ancient one, but the householders assemble in herds, being men
and women, and cry aloud to their God that it is not there; the said
women pounding at the doors without. Moreover, upon the day when they go
to prayer the drink-places are only opened when the mosques are shut; as
who should dam the Jumna river for Friday only. Therefore the men and
women, being forced to accomplish their desires in the shorter space,
become the more furiously drunk, and roll in the gutter together. They
are there regarded by those going to pray. Further, and for visible sign
that the place is forgotten of God, there falls upon certain days,
without warning, a cold darkness, whereby the sun’s light is altogether
cut off from all the city and the people, male and female, and the
drivers of the vehicles grope and howl in this Pit at high noon, none
seeing the other. The air being filled with the smoke of Hell—sulphur
and pitch as it is written—they die speedily with gaspings, and so are
buried in the dark. This is a terror beyond the pen, but by my hand I
write of what I have seen!
It is not true that the Sahibs worship one God, as do we of the Faith,
or that the differences in their creed be like those now running between
Shiah and Sunni. I am but a fighting man, and no darvesh, caring, as
thou knowest, as much for Shiah as Sunni. But I have spoken to many
people of the nature of their Gods. One there is who is the head of the
Mukht-i-Fauj,[2] and he is worshipped by men in blood-red clothes, who
shout and become without sense. Another is an image, before whom they
burn candles and incense in just such a place as I have seen when I went
to Rangoon to buy Burma ponies for the Rao. Yet a third has naked altars
facing a great assembly of dead. To him they sing chiefly; and for
others there is a woman who was the mother of the great prophet that was
before Mahomed. The common folk have no God, but worship those who may
speak to them hanging from the lamps in the street. The most wise people
worship themselves and such things as they have made with their mouths
and their hands, and this is to be found notably among the barren women,
of whom there are many. Thou wilt not believe this, my brother. Nor did
I when I was first told, but now it is nothing to me; so greatly has the
foot of travel let out the stirrup-holes of belief.
Footnote 2:
Salvation Army.
But thou wilt say, “What matter to us whether Ahmed’s beard or Mahmud’s
be the longer! Speak what thou canst of the Accomplishment of Desire.”
Would that thou wert here to talk face to face; to walk abroad with me
and learn.
With this people it is a matter of Heaven and Hell whether Ahmed’s beard
and Mahmud’s tally or differ but by a hair. Thou knowest the system of
their statecraft? It is this. Certain men, appointing themselves, go
about and speak to the low-born, the peasants, the leather-workers, and
the cloth-dealers, and the women, saying: “Give us leave by your favour
to speak for you in the council.” Securing that permission by large
promises, they return to the council-place, and, sitting unarmed, some
six hundred together, speak at random each for himself and his own ball
of low-born. The viziers and dewans of the Empress must ever beg money
at their hands, for unless more than a half of the six hundred be of one
heart towards the spending of the revenues, neither horse can be shod,
rifle loaded, or man clothed throughout the land. Remember this very
continually. The six hundred are above the Empress, above the Viceroy of
India, above the Head of the Army and every other power that thou hast
ever known. Because they hold the revenues.
They are divided into two hordes—the one perpetually hurling abuse at
the other, and bidding the low-born hamper and rebel against all that
the other may devise for government. Except that they sit unarmed, and
so call each other liar, dog, and bastard without fear, even under the
shadow of the Empress’s throne, they are at bitter war which is without
any end. They pit lie against lie, till the low-born and common folk
grow drunk with lies, and in their turn begin to lie and refuse to pay
the revenues. Further, they divide their women into bands, and send them
into this fight with yellow flowers in their hands, and since the belief
of a woman is but her lover’s belief stripped of judgment, very many
wild words are added. Well said the slave girl to Mámún in the
delectable pages of the Son of Abdullah:—
“Oppression and the sword slay fast—
Thy breath kills slowly but at last.”
If they desire a thing they declare that it is true. If they desire it
not, though that were Death itself, they cry aloud, “It has never been.”
Thus their talk is the talk of children, and like children they snatch
at what they covet, not considering whether it be their own or
another’s. And in their councils, when the army of unreason has come to
the defile of dispute, and there is no more talk left on either side,
they, dividing, count heads, and the will of that side which has the
larger number of heads makes that law. But the outnumbered side run
speedily among the common people and bid them trample on that law, and
slay the officers thereof. Follow slaughter by night of men unarmed, and
the slaughter of cattle and insults to women. They do not cut off the
noses of women, but they crop their hair and scrape the flesh with pins.
Then those shameless ones of the council stand up before the judges
wiping their mouths and making oath. They say: “Before God we are free
from blame. Did we say ‘Heave that stone out of that road and kill that
one and no other’?” So they are not made shorter by the head because
they said only: “Here are stones and yonder is such a fellow obeying the
Law which is no law because we do not desire it.”
Read this in the Rao Sahib’s ear, and ask him if he remembers that
season when the Manglôt headmen refused revenue, not because they could
not pay, but because they judged the cess extreme. I and thou went out
with the troopers all one day and the black lances raised the thatch, so
that there was hardly any need of firing; and no man was slain. But this
land is at secret war and veiled killing. In five years of peace they
have slain within their own borders and of their own kin more men than
would have fallen had the ball of dissension been left to the mallet of
the army. And yet there is no hope of peace, for soon the sides again
divide, and then they will cause to be slain more men unarmed and in the
fields. And so much for that matter, which is to our advantage. There is
a better thing to be told, and one tending to the Accomplishment of
Desire. Read here with a fresh mind after sleep. I write as I
understand.
Above all this war without honour lies that which I find hard to put
into writing, and thou knowest I am unhandy of the pen. I will ride the
steed of Inability sideways at the wall of Expression. The earth
underfoot is sick and sour with the much handling of man, as a
grazing-ground sours under cattle; and the air is sick too. Upon the
ground they have laid in this town, as it were, the stinking boards of a
stable, and through these boards, between a thousand thousand houses,
the rank humours of the earth sweat through to the over-burdened air
that returns them to their breeding-place; for the smoke of their
cooking-fires keeps all in as the cover the juices of the sheep. And in
like manner there is a green-sickness among the people, and especially
among the six hundred men who talk. Neither winter nor autumn abates
that malady of the soul. I have seen it among women in our own country,
and in boys not yet blooded to the sword; but I have never seen so much
thereof before. Through the peculiar operation of this air the people,
abandoning honour and steadfastness, question all authority, not as men
question, but as girls, whimperingly, with pinchings in the back when
the back is turned, and mowing. If one cries in the streets, “There has
been an injustice,” they take him not to make complaint to those
appointed, but all who pass, drinking his words, fly clamorously to the
house of the accused and write evil things of him, his wives and his
daughters; for they take no thought to the weighing of evidence, but are
as women. And with one hand they beat their constables who guard the
streets, and with the other beat the constables for resenting that
beating, and fine them. When they have in all things made light of the
State they cry to the State for help, and it is given; so that the next
time they will cry more. Such as are oppressed riot through the streets,
bearing banners that hold four days’ labour and a week’s bread in cost
and toil; and when neither horse nor foot can pass by they are
satisfied. Others, receiving wages, refuse to work till they get more,
and the priests help them, and also men of the six hundred—for where
rebellion is one of those men will come as a kite to a dead bullock—and
priests, talker, and men together declare that it is right because these
will not work that no others may attempt. In this manner they have so
confused the loading and the unloading of the ships that come to this
town that, in sending the Rao Sahib’s guns and harness, I saw fit to
send the cases by the train to another ship that sailed from another
place. There is now no certainty in any sending. But who injures the
merchants shuts the door of well-being on the city and the army. And ye
know what Sa’adi saith:—
“How may the merchant westward fare
When he hears the tale of the tumults there?”
No man can keep faith, because he cannot tell how his underlings will
go. They have made the servant greater than the master, for that he is
the servant; not reckoning that each is equal under God to the appointed
task. That is a thing to be put aside in the cupboard of the mind.
Further, the misery and outcry of the common folk, of whom the earth’s
bosom is weary, has so wrought upon the minds of certain people who have
never slept under fear nor seen the flat edge of the sword on the heads
of a mob, that they cry out: “Let us abate everything that is, and
altogether labour with our bare hands.” Their hands in that employ would
fester at the second stroke; and I have seen, for all their unrest at
the agonies of others, that they abandon no whit of soft living.
Unknowing the common folk, or indeed the minds of men, they offer strong
drink of words, such as they themselves use, to empty bellies; and that
wine breeds drunkenness of soul. The distressful persons stand all day
long at the door of the drink-places to the number of very many
thousands. The well-wishing people of small discernment give them words
or pitifully attempt in schools to turn them into craftsmen, weavers, or
builders, of whom there be more than enough. Yet they have not the
wisdom to look at the hands of the taught, whereon a man’s craft and
that of his father is written by God and Necessity. They believe that
the son of a drunkard shall drive a straight chisel and the charioteer
do plaster-work. They take no thought in the dispensation of generosity,
which is as the closed fingers of a water-scooping palm. Therefore the
rough timber of a very great army drifts unhewn through the slime of
their streets. If the Government, which is to-day and to-morrow changes,
spent on these hopeless ones some money to clothe and equip, I should
not write what I write. But these people despise the trade of arms, and
rest content with the memory of old battles; the women and the
talking-men aiding them.
Thou wilt say: “Why speak continually of women and fools?” I answer by
God, the Fashioner of the Heart, the fools sit among the six hundred,
and the women sway their councils. Hast thou forgotten when the order
came across the seas that rotted out the armies of the English with us,
so that soldiers fell sick by the hundred where but ten had sickened
before? That was the work of not more than twenty of the men and some
fifty of the barren women. I have seen three or four of them, male and
female, and they triumph openly, in the name of their God, because three
regiments of the white troops are not. This is to our advantage, because
the sword with the rust-spot breaks over the turban of the enemy. But if
they thus tear their own flesh and blood ere their madness be risen to
its height, what will they do when the moon is full?
Seeing that power lay in the hands of the six hundred, and not in the
Viceroy or elsewhere, I have throughout my stay sought the shadow of
those among them who talk most and most extravagantly. They lead the
common folk, and receive permission of their good-will. It is the desire
of some of these men—indeed, of almost as many as caused the rotting of
the English army—that our lands and peoples should accurately resemble
those of the English upon this very day. May God, the Contemner of
Folly, forbid! I myself am accounted a show among them, and of us and
ours they know naught, some calling me Hindu and others Rajput, and
using towards me, in ignorance, slave-talk and expressions of great
disrespect. Some of them are well-born, but the greater part are
low-born, coarse-skinned, waving their arms, high-voiced, without
dignity, slack in the mouth, shifty-eyed, and, as I have said, swayed by
the wind of a woman’s cloak.
Now this is a tale but two days old. There was a company at meat, and a
high-voiced woman spoke to me, in the face of the men, of the affairs of
our womankind. It was her ignorance that made each word an edged insult.
Remembering this, I held my peace till she had spoken a new law as to
the control of our zenanas, and of all who are behind the curtains.
Then I—“Hast thou ever felt the life stir under thy heart or laid a
little son between thy breasts, O most unhappy?” Thereto she, hotly,
with a haggard eye—“No, for I am a free woman, and no servant of babes.”
Then I, softly—“God deal lightly with thee, my sister, for thou art in
heavier bondage than any slave, and the fuller half of the earth is
hidden from thee. The first ten years of the life of a man are his
mother’s, and from the dusk to the dawn surely the wife may command the
husband. Is it a great thing to stand back in the waking hours while the
men go abroad unhampered by thy hands on the bridle-rein?” Then she
wondered that a heathen should speak thus: yet she is a woman honoured
among these men, and openly professes that she hath no profession of
faith in her mouth. Read this in the ear of the Rao Sahib, and demand
how it would fare with me if I brought such a woman for his use. It were
worse than that yellow desert-bred girl from Cutch, who set the girls to
fighting for her own pleasure, and slippered the young prince across the
mouth. Rememberest thou?
In truth the fountain-head of power is putrid with long standing still.
These men and women would make of all India a dung-cake, and would fain
leave the mark of the fingers upon it. And they have power and the
control of the revenues, and that is why I am so particular in
description. _They have power over all India._ Of what they speak they
understand nothing, for the low-born’s soul is bounded by his field, and
he grasps not the connection of affairs from pole to pole. They boast
openly that the Viceroy and the others are their servants. When the
masters are mad, what shall the servants do?
Some hold that all war is sin, and Death the greatest fear under God.
Others declare with the Prophet that it is evil to drink, to which
teaching their streets bear evident witness; and others there are,
specially the low-born, who aver that all dominion is wicked and
sovereignty of the sword accursed. These protested to me, making, as it
were, an apology that their kin should hold Hindustan, and hoping that
some day they would withdraw. Knowing well the breed of white man in our
borders, I would have laughed, but forbore, remembering that these
speakers had power in the counting of heads. Yet others cry aloud
against the taxation of Hindustan under the Sahibs’ rule. To this I
assent, remembering the yearly mercy of the Rao Sahib when the turbans
of the troopers come through the blighted corn, and the women’s anklets
go into the melting-pot. But I am no good speaker. _That_ is the duty of
the boys from Bengal—hill-asses with an eastern bray—Mahrattas from
Poona, and the like. These, moving among fools, represent themselves as
the sons of some one, being beggar-taught, offspring of grain-dealers,
curriers, sellers of bottles, and money-lenders, as thou knowest. Now,
we of Jagesur owe naught save friendship to the English who took us by
the sword, and having taken us let us go, assuring the Rao Sahib’s
succession for all time. But _these_ base-born, having won their
learning through the mercy of the Government, attired in English
clothes, forswearing the faith of their fathers for gain, spread rumour
and debate against the Government, and are therefore very dear to
certain of the six hundred. I have heard these cattle speak as princes
and rulers of men, and I have laughed, but not altogether.
Once it happened that a son of some grain-bag sat with me at meat, who
was arrayed and speaking after the manner of the English. At each
mouthful he committed perjury against the salt that he had eaten, the
men and women applauding. When, craftily falsifying, he had magnified
oppression and invented untold wrong, together with the desecration of
his tun-bellied gods, he demanded in the name of his people the
government of all our land, and turning, laid palm to my shoulder,
saying—“Here is one who is with us, albeit he professes another faith;
he will bear out my words.” This he delivered in English, and, as it
were, exhibited me to that company. Preserving a smiling countenance, I
answered in our own tongue—“Take away that hand, man without a father,
or the folly of these folk shall not save thee, nor my silence guard thy
reputation. Sit off, herd!” And in their speech I said—“He speaks truth.
When the favour and wisdom of the English allows us yet a little larger
share in the burden and the reward, the Musalman will deal with the
Hindu.” He alone saw what was in my heart. I was merciful towards him
because he was accomplishing our desires; but remember that his father
is one Durga Charan Laha, in Calcutta. Lay thy hand upon _his_ shoulder
if ever chance sends. It is not good that bottle-dealers and auctioneers
should paw the sons of princes. I walk abroad sometimes with the man,
that all the world may know the Hindu and Musalman are one, but when we
come to the unfrequented streets I bid him walk behind me, and that is
sufficient honour.
And why did I eat dirt?
Thus, my brother, it seems to my heart, which has almost burst in the
consideration of these matters. The Bengalis and the beggar-taught boys
know well that the Sahibs’ power to govern comes neither from the
Viceroy nor the head of the army, but from the hands of the six hundred
in this town, and peculiarly those who talk most. They will therefore
yearly address themselves more and more to that protection, and working
on the green-sickness of the land, as has ever been their custom, will
in time cause, through the perpetually instigated interference of the
six hundred, the hand of the Indian Government to become inoperative, so
that no measure nor order may be carried through without clamour and
argument on their part; for that is the delight of the English at this
hour. Have I overset the bounds of possibility? No. Even thou must have
heard that one of the six hundred, having neither knowledge, fear, nor
reverence before his eyes, has made in sport a new and a written scheme
for the government of Bengal, and openly shows it abroad as a king might
read his crowning proclamation. And this man, meddling in affairs of
State, speaks in the council for an assemblage of leather-dressers,
makers of boots and harness, and openly glories in that he has no God.
Has either minister of the Empress, Empress, Viceroy, or any other
raised a voice against this leather-man? Is not his power therefore to
be sought, and that of his like-thinkers with it? Thou seest.
The telegraph is the servant of the six hundred, and all the Sahibs in
India, omitting not one, are the servants of the telegraph. Yearly, too,
thou knowest, the beggar-taught will hold that which they call their
Congress, first at one place and then at another, leavening Hindustan
with rumour, echoing the talk among the low-born people here, and
demanding that they, like the six hundred, control the revenues. And
they will bring every point and letter over the heads of the Governors
and the Lieutenant-Governors, and whoever hold authority, and cast it
clamorously at the feet of the six hundred here; and certain of those
word-confounders and the barren women will assent to their demands, and
others will weary of disagreement Thus fresh confusion will be thrown
into the councils of the Empress, even as an island near by is helped
and comforted into the smothered war of which I have written. Then
yearly, as they have begun and we have seen, the low-born men of the six
hundred anxious for honour will embark for our land, and, staying a
little while, will gather round them and fawn before the beggar-taught,
and these departing from their side will assuredly inform the peasants,
and the fighting men for whom there is no employ, that there is a change
toward and a coming of help from over the seas. That rumour will not
grow smaller in the spreading. And, most of all, the Congress, when it
is not under the eye of the six hundred—who, though they foment
dissension and death, pretend great reverence for the law which is no
law—will, stepping aside, deliver uneasy words to the peasants,
speaking, as it has done already, of the remission of taxation, and
promising a new rule. That is to our advantage, but the flower of danger
is in the seed of it. Thou knowest what evil a rumour may do; though in
the Black Year, when thou and I were young, our standing to the English
brought gain to Jagesur and enlarged our borders, for the Government
gave us land on both sides. Of the Congress itself nothing is to be
feared that ten troopers could not remove, but if its words too soon
perturb the minds of those waiting or _of princes in idleness_, a flame
may come _before the time_, and since there are now many white hands to
quench it, all will return to the former condition. If the flame be kept
under we need have no fear, because, sweating and panting, the one
trampling on the other, the white people here are digging their own
graves. The hand of the Viceroy will be tied, the hearts of the Sahibs
will be downcast, and all eyes will turn to England disregarding any
orders. Meantime, keeping tally on the sword-hilt against the hour when
the score must be made smooth by the blade, it is well for us to assist
and greatly befriend the Bengali that he may get control of the revenues
and the posts. We must even write to England that we be of one blood
with the schoolmen. It is not long to wait; by my head it is not long!
This people are like the great king Ferisht, who, eaten with the scab of
long idleness, plucked off his crown and danced naked among the
dung-hills. But I have not forgotten the profitable end of that tale.
The vizier set him upon a horse and led him into battle. Presently his
health returned, and he caused to be engraven on the crown:—
“Though I was cast away by the king
Yet, through God, I returned and he added to my brilliance
Two great rubies (Balkh and Iran).”
If this people be purged and bled out by battle, their sickness may go
and their eyes be cleared to the necessities of things. But they are now
far gone in rottenness. Even the stallion, too long heel-roped, forgets
how to fight: and these men are mules. I do not lie when I say that
unless they are bled and taught with the whip, they will hear and obey
all that is said by the Congress and the black men here, hoping to turn
our land into their own orderless Jehannum. For the men of the six
hundred, being chiefly low-born and unused to authority, desire much to
exercise rule, extending their arms to the sun and moon, and shouting
very greatly in order to hear the echo of their voices, each one saying
some new strange thing and parting the goods and honour of others among
the rapacious, that he may obtain the favour of the common folk. And all
this is to our advantage.
Therefore write, that they may read, of gratitude and of love and the
law. I myself, when I return, will show how the dish should be dressed
to take the taste here; for it is here that we must come. Cause to be
established in Jagesur a newspaper, and fill it with translations of
their papers. A beggar-taught may be brought from Calcutta for thirty
rupees a month, and if he writes in Gurmukhi our people cannot read.
Create, further, councils other than the panchayats of headmen, village
by village and district by district, instructing them beforehand what to
say according to the order of the Rao. Print all these things in a book
in English, and send it to this place, and to every man of the six
hundred. Bid the beggar-taught write in front of all that Jagesur
follows fast on the English plan. If thou squeezest the Hindu shrine at
Theegkot, and it is ripe, remit the head-tax, and perhaps the
marriage-tax, with great publicity. But above all things keep the troops
ready, and in good pay, even though we glean the stubble with the wheat
and stint the Rao Sahib’s women. All must go softly. Protest thou thy
love for the voice of the common people in all things, and affect to
despise the troops. That shall be taken for a witness in this land. The
headship of the troops must be mine. See that Bahadur Shah’s wits go
wandering over the wine, but do not send him to God. I am an old man,
but I may yet live to lead.
If this people be not bled out and regain strength, we, watching how the
tide runs, when we see that the shadow of their hand is all but lifted
from Hindustan, must bid the Bengali demand the removal of the residue
or set going an uneasiness to that end. We must have a care neither to
hurt the life of the Englishmen nor the honour of their women, for in
that case six times the six hundred here could not hold those who remain
from making the land swim. We must care that they are not mobbed by the
Bengalis, but honourably escorted, while the land is held down with the
threat of the sword if a hair of their heads fall. Thus we shall gain a
good name, and when rebellion is unaccompanied by bloodshed, as has
lately befallen in a far country, the English, disregarding honour, call
it by a new name: even one who has been a minister of the Empress, but
is now at war against the law, praises it openly before the common folk.
So greatly are they changed since the days of Nikhal Seyn![3] And then,
if all go well and the Sahibs, who through continual checking and
browbeating will have grown sick at heart, see themselves abandoned by
their kin—for this people have allowed their greatest to die on dry sand
through delay and fear of expense—we may go forward. This people are
swayed by names. A new name therefore must be given to the rule of
Hindustan (and that the Bengalis may settle among themselves), and there
will be many writings and oaths of love, such as the little island over
seas makes when it would fight more bitterly; and after that the residue
are diminished the hour comes, and we must strike so that the Sword is
never any more questioned.
Footnote 3:
Nicholson, a gentleman once of some notoriety in India.
By the favour of God and the conservation of the Sahibs these many
years, Hindustan contains very much plunder, which we can in no way eat
hurriedly. There will be to our hand the scaffolding of the house of
state, for the Bengali shall continue to do our work, and must account
to us for the revenue, and learn his seat in the order of things.
Whether the Hindu kings of the West will break in to share that spoil
before we have swept it altogether, thou knowest better than I; but be
certain that, _then_, strong hands will seek their own thrones, and it
may be that the days of the king of Delhi will return if we only,
curbing our desires, pay due obedience to the outward appearances and
the names. Thou rememberest the old song:—
“Hadst thou not called it Love, I had said it were a drawn sword,
But since thou hast spoken, I believe and—I die.”
It is in my heart that there will remain in our land a few Sahibs
undesirous of returning to England. These we must cherish and protect,
that by their skill and cunning we may hold together and preserve unity
in time of war. The Hindu kings will never trust a Sahib in the core of
their counsels. I say again that if we of the Faith confide in them, we
shall trample upon our enemies.
Is all this a dream to thee, gray fox of my mother’s bearing? I have
written of what I have seen and heard, but from the same clay two men
will never fashion platters alike, nor from the same facts draw equal
conclusions. Once more, there is a green-sickness upon all the people of
this country. They eat dirt even now to stay their cravings. Honour and
stability have departed from their councils, and the knife of dissension
has brought down upon their heads the flapping tent-flies of confusion.
The Empress is old. They speak disrespectfully of her and hers in the
street. They despise the sword, and believe that the tongue and the pen
sway all. The measure of their ignorance and their soft belief is
greater than the measure of the wisdom of Solomon, the son of David. All
these things I have seen whom they regard as a wild beast and a
spectacle. By God the Enlightener of Intelligence, if the Sahibs in
India could breed sons who lived so that their houses might be
established, I would almost fling my sword at the Viceroy’s feet,
saying: “Let us here fight for a kingdom together, thine and mine,
disregarding the babble across the water. Write a letter to England,
saying that we love them, but would depart from their camps and make all
clean under a new crown.” But the Sahibs die out at the third generation
in our land, and it may be that I dream dreams. Yet not altogether.
Until a white calamity of steel and bloodshed, the bearing of burdens,
the trembling for life, and the hot rage of insult—_for pestilence would
unman them if eyes not unused to men see clear_—befall this people, our
path is safe. They are sick. The Fountain of Power is a gutter which all
may defile; and the voices of the men are overborne by the squealings of
mules and the whinnying of barren mares. If through adversity they
become wise, then, my brother, strike with and for them, and later, when
thou and I are dead, and the disease grows up again (the young men bred
in the school of fear and trembling and word-confounding have yet to
live out their appointed span), those who have fought on the side of the
English may ask and receive what they choose. At present seek quietly to
confuse, and delay, and evade, and make of no effect. In this business
four score of the six hundred are our true helpers.
Now the pen, and the ink, and the hand weary together, as thy eyes will
weary in this reading. Be it known to my house that I return soon, but
do not speak of the hour. Letters without name have come to me touching
my honour. The honour of my house is thine. If they be, as I believe,
the work of a dismissed groom, Futteh Lal, that ran at the tail of my
wine-coloured Katthiawar stallion, his village is beyond Manglôt; look
to it that his tongue no longer lengthens itself on the names of those
who are mine. If it be otherwise, put a guard upon my house till I come,
and especially see that no sellers of jewelry, astrologers, or midwives
have entrance to the women’s rooms. We rise by our slaves, and by our
slaves we fall, as it was said. To all who are of my remembrance I bring
gifts according to their worth. I have written twice of the gift that I
would cause to be given to Bahadur Shah.
The blessing of God and his Prophet on thee and thine till the end which
is appointed. Give me felicity by informing me of the state of thy
health. My head is at the Rao Sahib’s feet; my sword is at his left
side, a little above my heart. Follows my seal.