It is a remarkable fact, that although upwards of a century has
elapsed since the foundation of our rule in India was first laid,
the people of that country and ourselves are as far apart from each
other, in all those feelings and sympathies which are calculated to
unite different peoples together, as it is possible for us to be. Our
religious views and social habits are so diametrically opposed, that
the strongest prejudices are in active operation to keep us in a state
of chronic alienation. The difficulty in the matter rests in a great
measure with the Hindu. Hinduism will not admit us within the pale
of free intercourse with its votaries, and its restrictions prevent
them from mingling freely with others of another faith. For a Hindu
to live under the same roof or to take a meal at the same table with
us, would entail upon him expulsion from caste, and religious and
social disabilities of the most serious character. In short, the only
connection in which we can have any intimacy is that of business in the
way of trade, or of duty as officially connected with the state.
It will easily be seen that under such circumstances, personal
friendship of a disinterested nature can hardly exist between the
Hindus and ourselves. It would be well indeed if we were drawn
towards each other by feelings of partiality; but even this degree of
attachment cannot be said to exist, except in very rare instances. In
a word, open indifference, if not latent antipathy, is the feeling by
which our intercourse with each other is characterised.
This state of matters is much to be regretted, more especially if our
connection is to be perpetuated; and the good men and true of both
races, of whom there are not a few, would rejoice to see the causes
which give rise to these untoward feelings removed, the barriers which
separate us broken down, and a kindlier feeling established between us;
but the more the subject is thought over, the greater the difficulties
seem in the way of this desirable end; and the conclusion forces itself
upon us, that we must await the course of events, and see what time
will unfold.
Meanwhile, it may be useful and interesting to consider somewhat
particularly the manner in which our differences have operated to keep
us for so many years in a state of social estrangement from each other.
It may be imagined that the relative positions which we hold to each
other of rulers and subjects, is of itself sufficient to account for
the prejudice against us of the Hindu people; but this view is not
borne out by facts. The Hindus have for centuries been a subjugated
people, a trodden-down race. The feeling of patriotism which was
exhibited in the early period of their history has long since died out,
and it seems of little consequence to them who rules, provided they are
left undisturbed in the free exercise of their religious practices and
social habits. The Mohammedan conquerors who preceded us, stood in the
same relative position to them as we do, and it is well known that they
were not disliked by the Hindu people, certainly not in the same degree
that we are. Let us inquire into the reasons of the difference as
regards the Mohammedans and ourselves, for in so doing we may discover
what it is in which we have rendered ourselves distasteful.
First, the Mohammedans as orientalists, had no difficulty in
accommodating themselves to a certain extent to the outward customs and
habits of the Hindu people. The oriental garb, the custom of taking off
the shoes on entering a dwelling, the daily ablution at the village
well or stream, were habits in common; of no great moment in themselves
certainly; still they had a tendency to soften down prejudices and draw
the victors and vanquished towards each other. Moreover, after the
first burst of conquest was over, and the conquerors began to settle
down among the Hindus, the readiness with which a few Mohammedans,
thrown entirely among them in the country towns and villages, would
humour their religious prejudices, by carefully avoiding contact with
impure out-castes, and by abstaining from the use of such articles of
food as were repugnant to them, had a conciliatory tendency, which none
but those who are conversant with Hindu feeling can fully appreciate.
Again, the avowedly religious character of the Mohammedans had a
favourable effect upon the minds of the Hindus, whose every action is
supposed to be regulated by their sacred Shastras. In every village
a Mohammedan place of worship, a _durga_, was erected--rude and
insignificant in many places, it is true; but in towns and cities, far
surpassing in splendour the magnificent temples of the Hindus; and to
witness the devout Mohammedans, under the guidance of their priests,
or Mùlanàs, worshipping in their durgas, was calculated to affect the
minds of any religiously disposed people; how much more that of the
superstitious Hindu.
Most if not all the conciliatory traits manifested by the Mohammedans
have been wanting in us. Many, as a Christian people, we could not
indeed affect. But besides the difference in dress, and apparent
discourtesy in uncovering our heads and retaining our shoes on entering
a dwelling, and our contempt of external purity, as shewn in not
avoiding contact with out-castes, there have been causes much more
potent which operated to repel the people, Mohammedans as well as
Hindus, from us.
There is no doubt that during the early period of our Indian career
our style of living and social habits had a great effect in giving the
Hindus the most unfavourable impressions regarding us. The cow is one
of their principal objects of worship, and therefore to kill it and
partake of its flesh is to the Hindu an offence against all laws human
and divine, so grievous as to stamp the offender as an utterly vile and
loathsome monster. To partake of intoxicating beverages was unknown
among the better classes of Hindus; it was indeed a habit indulged in,
but seldom to excess, and by the impure out-caste only; and yet they
saw with horror that we felt no compunction in rendering ourselves,
according to their ideas of this matter, as degraded as the out-caste
himself.
Again, our women eating at the same table with their husbands was
looked upon by them as a gross violation of female modesty; but when
they saw that they moved unrestrainedly in society, and not only freely
conversed with the other sex, but actually danced with them in public;
the moral feelings of Hindus and Mohammedans alike were so outraged,
that they looked upon us as thoroughly demoralised. We were known in
the western presidency by the term _jangla_, wild men, from _jangal_,
a forest; and it was suspected, if not believed by the common people,
that we had tails. The jangla was the bogey of the village children;
and many a pious Brahman would turn away his face on meeting a European
in the streets, rather than pollute his vision by looking at him.
The reader will from all this see at a glance how hateful we must have
seemed to the people of India in the days referred to; still these
unfriendly feelings might in time have softened down, and our social
habits been viewed with some forbearance; for there is no doubt that
as we assumed the reins of power in one province after another, it
dawned upon the natives, that these, to them degrading customs, were
not inconsistent with high intellectual power, deep mental culture, and
feelings of active philanthropy. Our administrative abilities, as shewn
in our judicial and revenue systems, and the numerous measures adopted
for the security of life and property and the general improvement of
the country, were not lost sight of by the intelligent portion of the
people; and as the different phases of our anomalous character passed
under review before them, amazement if not admiration, and awe if not
reverence, in turn filled their minds regarding us. Our officials were
not unfrequently spoken of as incarnations of the benign Vishnu; and
but for an overbearing disposition towards them, which began to develop
itself in us at this stage, and which has continued with more or less
intensity ever since, the natives might in time have ceased to look
upon us, as they were wont, as one of the evil manifestations of the
Kali Yuga, or age of vice. This overbearing spirit, arising no doubt
from an overweening idea we have entertained of our great superiority
as a people compared to them, may be attributed to two causes. First,
although India was not conquered by us in a day, still, considering
that with scarcely an exception we triumphed in every contest with
comparatively insignificant forces, and that our ascendency was
established without any great difficulty, we were led from the first
to look upon the people as a totally effete cowardly race, utterly
destitute of every quality indicative of manly prowess. Again, our
subsequent experience has shewn us that a want of truthfulness in the
commonest concerns of everyday life is the besetting vice of the Hindu
people. It would seem indeed, that so far from honesty being the best
policy with them, lying and chicanery are considered the surest means
to success in all dealings between man and man. In short, we have
found them wanting in the two very traits, which of all others we hold
in the highest esteem; and we have made no secret of our feelings on
the matter. Moreover, there is no denying the fact that the colour of
the natives has had the effect of influencing us to some extent in
our unseemly bearing towards them. We are apt to look upon the dark
skin, unconsciously perhaps, as a mark of inferiority; and the idea of
admitting the owner of it to intercourse on terms of equality is more
than our self-complacency will permit.
It must be remarked that the natives submitted tamely for years to
our overbearing demeanour; and that it is only since they have made
some progress in education, and have been admitted to posts of trust
and responsibility under government, that they have manifested any
impatience at it; and that particularly in the presidency towns and
other places where the European community is large. In the rural
districts even at the present time, the natives are slow to resent
any rudeness on the part of European travellers who may visit their
villages. It will be easily seen from this that the mutual dislike
which exists between the natives and ourselves is much more apparent
in the higher grades of society, and particularly among government
officials, than among the lower uneducated classes. A European of
position will but too frequently treat a native of no social standing
with indifference if not with unkindness; but the moment a native who
assumes to be on a par with him approaches, a feeling of resentment and
suspicion as to his motives instinctively creeps over him; and although
the native may behave most circumspectly during the interview, no
sooner has he taken his departure than some remark is likely to be made
relative to the growing arrogance of the 'niggers.' On the other hand,
some equally uncalled-for and discourteous expression will be made by
the native as to the self-importance displayed by the foreigner. There
is, in short, however pleasing outward appearances may often seem, an
under-current of mutual aversion, which it will take years to soften
down, if indeed such a desirable event be possible.
A native gentleman of considerable education told the writer some time
ago that there was a great difference in the conduct of Europeans
towards his countrymen to the eastward of Suez, as compared with the
way they treated them to the west of that place. Here in England, he
said, we are treated with kindness and courtesy; but on the other side
of Suez, with some exceptions, we are looked upon as fair game for
rudeness if not insult. This statement was verified by what appeared
in a Bombay paper about two years since, to the effect that a military
officer insisted upon a native gentleman, a member of the uncovenanted
civil service, being removed from a first-class railway carriage,
simply because he wanted it to himself and a party of ladies who were
travelling with him. Need it be added that such an incident could
scarcely occur in England.
It has already been noticed, that if left to the undisturbed exercise
of their religious rites and social customs, the Hindus care little
who governs them. With reference to this matter it may here be said,
that in so far as overt acts are concerned, they have no more reason
to complain of us than they had of their old rulers the Mohammedans;
but we have set an agency at work which will prove infinitely more
potent in undermining both their religious and social habits than even
the most violent persecution. The education imparted in the government
schools and colleges, as well as in the seminaries of the missionaries,
is certain in time to sweep away every vestige of Hinduism; and this
eventuality, already foreseen by the priests and others interested in
the maintenance of popular superstition, is an eyesore which influences
them in no small degree in prejudicing the people in the rural
districts against us. They tell them that by a system of underhand
duplicity we managed at first to sow the seeds of discord amongst them
and possess ourselves of their country; and that now, under pretence of
enlightening them, we are endeavouring to reduce them all to the same
dead level of impure out-castes, similar to what we are ourselves.
The influence of the priests, however, has not had the effect of
keeping students from the government and missionary schools; but
although the education received there weans them from a belief in
Hinduism, still it neither induces them, for the present at least,
to give up the social caste system, nor makes them more tolerant of
ourselves. The rabid abuse heaped upon us at every opportunity by the
vernacular press, which is conducted by these men, shews that it is not
mere passive dislike but active hostility by which they are actuated
towards us. It is not, however, the press alone; the theatrical
representations conducted under their patronage are also made use of
as vehicles whereby our government, our social habits, and even our
religion are occasionally caricatured, and in turns denounced in terms
of unmistakable hate.
The fact must not be lost sight of, that the knowledge we are imparting
to the natives has not only the effect of enlightening them on
religious and social questions, but also leads them into a region of
thought which they have not indulged in for centuries. Need it be said
that the perusal of those histories we lay open to them, which narrate
the successful struggles made by nations of ancient and modern times
to throw off the yoke of foreigners, in whatever form it may have
existed, has the effect of creating aspirations in the minds of many
for a revival of that national life which has so long lain dormant? The
far-seeing and reflecting few who indulge in these patriotic breathings
know full well that they cannot be realised for generations, if ever;
and that it is therefore folly to rave against things as they are,
and thus render themselves obnoxious to us; nevertheless, the idea of
making common cause with us is foreign to their minds; and the tendency
of their influence amongst their less thoughtful countrymen is to
direct their minds to an eventuality, which sooner or later will free
their country from the presence of the foreigner.
To conclude: it is not by any means gratifying to be forced to
acknowledge that all hopes of immediate fraternisation between the
natives of India and ourselves are futile; that the antagonism of
race and colour, and the dissimilarity in our respective religions
and social habits, are such insuperable obstacles to so desirable an
event, that we shall for years be found moving in two separate grooves,
destitute of any of those mutual feelings and sympathies which tend to
unite different peoples, and contribute to the general happiness and
well-being of all.