Rambles and Recollections of an Indian Official

CHAPTER 58

On the 18th733 we came on ten miles to Sāhar, over a plain of poor soil, carelessly cultivated, and without either manure or irrigation. Major Godby left us at Govardhan to return to Agra. He would have gone on with us to Delhi; but having the command of his regiment, and being a zealous officer, he did not like to leave it so long during the exercising season. We felt much the loss of his society. He is a man of great observation and practical good sense; has an infinite fund of good humour, and a cheerfulness of temperament that never seems to flag—a more agreeable companion I have never met. The villages in these parts are literally crowded with peafowl. I counted no less than forty-six feeding close by among the houses of one hamlet on the road, all wild, or rather unappropriated, for they seemed on the best possible terms with the inhabitants. At Sāhar our water was drawn from wells eighty feet deep, and this is said to be the ordinary depth from which water is drawn; consequently irrigation is too expensive to be common. It is confined almost exclusively to small patches of garden cultivation in the vicinity of villages.

On the 14th we came on sixteen miles to Kosī, for the most part over a poor soil badly cultivated, and almost exclusively devoted to autumn crops, of which cotton is the principal. I lost the road in the morning before daylight,734 and the trooper, who usually rode with me, had not come up. I got an old landholder from one of the villages to walk on with me a mile, and put me in the right road. I asked him what had been the state of the country under the former government of the Jāts and Marāthās, and was told that the greater part was a wild jungle. 'I remember,' said the old man, 'when you could not have got out of the road hereabouts without a good deal of risk. I could not have ventured a hundred yards from the village without the chance of having my clothes stripped off my back. Now the whole face of the country is under cultivation, and the roads are safe; formerly the governments kept no faith with their landholders and cultivators, exacting ten rupees where they had bargained for five, whenever they found the crops good; but, in spite of all this "zulm"' (oppression), said the old man, 'there was then more "barkat" (blessings from above) than now. The lands yielded more returns to the cultivator, and he could maintain his little family better upon five acres than he can now upon ten.'

'To what, my old friend, do you attribute this very unfavourable change in the productive powers of your soil?'

'A man cannot, sir, venture to tell the truth at all times, and in all places,' said he.

'You may tell it now with safety, my good old friend; I am a mere traveller ("musafir") going to the hills in search of health, from the valley of the Nerbudda, where the people have been suffering much from blight, and are much perplexed in their endeavour to find a cause.'

'Here, sir, we all attribute these evils to the dreadful System of perjury, which the practices of your judicial courts have brought among the people. You are perpetually putting the Ganges water into the hands of the Hindoos, and the Korān into those of Muhammadans; and all kinds of lies are every day told upon them. God Almighty can stand this no longer; and the lands have ceased to be blessed with that fertility which they had before this sad practice began. This, sir, is almost the only fault we have, any of us, to find with your government; men, by this System of perjury, are able to cheat each other out of their rights, and bring down sterility upon the land, by which the innocent are made to suffer for the guilty.'

On reaching our tents, I asked a respectable farmer, who came to pay his respects to the Commissioner of the division, Mr. Fraser, what he thought of the matter, telling him what I had heard from my old friend on the road. 'The diminished fertility is,' said he, 'owing no doubt to the want of those salutary fallows which the fields got under former governments, when invasions and civil wars were things of common occurrence, and kept at least two-thirds of the land waste; but there is, on the other hand, no doubt that you have encouraged perjury a good deal in your courts of justice; and this perjury must have some effect in depriving the land of the blessing of God.735 Every man now, who has a cause in your civil courts, seems to think it necessary either to swear falsely himself, or to get others to do it for him. The European gentlemen, no doubt, do all they can to secure every man his right, but, surrounded as they are by perjured witnesses, and corrupt native officers, they commonly labour in the dark.'

Much of truth is to be found among the village communities of India, where they have been carefully maintained, if people will go among them to seek it. Here, as almost everywhere else, truth is the result of self-government, whether arising from choice, under municipal institutions, or necessity, under despotism and anarchy; self-government produces self-esteem and pride of character.

Close to our tents we found the people at work, irrigating their fields from several wells, whose waters were all brackish. The crops watered from these wells were admirable—likely to yield at least fifteen returns of the seed. Wherever we go, we find the signs of a great government passed away—signs that must tend to keep alive the recollections, and exalt the ideas of it in the minds of the people. Beyond the boundary of our military and civil stations we find as yet few indications of our reign or character, to link us with the affections of the people. There is hardly anything to indicate our existence as a people or a government in this country; and it is melancholy to think that in the wide extent of country over which I have travelled there should be so few signs of that superiority in science and arts which we boast of, and really do possess, and ought to make conducive to the welfare and happiness of the people in every part of our dominions. The people and the face of the country are just what they might have been had they been governed by police officers and tax-gatherers from the Sandwich Islands, capable of securing life, property, and character, and levying honestly the means of maintaining the establishments requisite for the purpose.736 Some time after the journey here described, in the early part of November, after a heavy fall of rain, I was driving alone in my buggy from Garhmuktesar on the Ganges to Meerut. The roads were very bad, the stage a double one, and my horse became tired, and unable to go on.737 I got out at a small village to give him a little rest and food; and sat down, under the shade of one old tree, upon the trunk of another that the storm had blown down, while my groom, the only servant I had with me, rubbed down and baited my horse. I called for some parched gram from the same shop which supplied my horse, and got a draught of good water, drawn from the well by an old woman in a brass jug lent to me for the purpose by the shopkeeper.738

While I sat contentedly and happily stripping my parched gram of its shell, and eating it grain by grain, the farmer, or head landholder of the village, a sturdy old Rājpūt, came up and sat himself, without any ceremony, down by my side, to have a little conversation. To one of the dignitaries of the land, in whose presence the aristocracy are alone entitled to chairs, this easy familiarity on the part of a poor farmer seems at first somewhat strange and unaccountable; he is afraid that the man intends to offer him some indignity, or, what is still worse, mistakes him for something less than the dignitary. The following dialogue took place.

'You are a Rājpūt, and a "zamīndār"?' (landholder).

'Yes; I am the head landholder of this village.'

'Can you tell me how that village in the distance is elevated above the ground? Is it from the debris of old villages, or from a rock underneath?'

'It is from the debris of old villages. That is the original seat of all the Rājpūts around; we all trace our descent from the founders of that village who built and peopled it many centuries ago.'

'And you have gone on subdividing your inheritances here, as elsewhere, no doubt, till you have hardly any of you anything to eat?'

'True, we have hardy any of us enough to eat; but that is the fault of the Government, that does not leave us enough, that takes from us as much when the season is bad as when it is good.'739

'But your assessment has not been increased, has it?' 'No, we have concluded a settlement for twenty years upon the same footing as formerly.'

'And if the sky were to shower down upon you pearls and diamonds, instead of water, the Government would never demand more from you than the rate fixed upon?'

'No.'

'Then why should you expect remissions in the bad seasons?'

'It cannot be disputed that the "barkat" (blessing from above) is less under you than it used to be formerly, and that the lands yield less to our labour.'

'True, my old friend, but do you know the reason why?'

'No.'

'Then I will tell you. Forty or fifty years ago, in what you call the times of the "barkat" (blessing from above), the cavalry of Sikh freebooters from the Panjāb used to sweep over this fine plain, in which stands the said village from which you are all descended; and to massacre the whole population of some villages, and a certain portion of that of every other village; and the lands of those killed used to be waste for want of cultivators. Is not this all true?'

'Yes, quite true.'

'And the fine groves which had been planted over the plain by your ancestors, as they separated from the great parent stock, and formed independent villages and hamlets for themselves, were all swept away and destroyed by the same hordes of freebooters, from whom your poor imbecile emperors, cooped up in yonder large city of Delhi, were utterly unable to defend you?'

'Quite true,' said the old man with a sigh. 'I remember when all this fine plain was as thickly studded with fine groves of mango- trees as Rohilkhand, or any other part of India.'

'You know that the land requires rest from labour, as well as men and bullocks, and that, if you go on sowing wheat and other exhausting crops, it will go on yielding less and less returns, and at last not be worth the tilling?'

'Quite well.'

'Then why do you not give the land rest by leaving it longer fallow, or by a more frequent alternation of crops relieve it?'

'Because we have now increased so much that we should not get enough to eat were we to leave it to fallow; and unless we tilled it with exhausting crops we should not get the means of paying our rents to the Government.'

'The Sikh hordes in former days prevented this; they killed off a certain portion of your families, and gave the land the rest which you now refuse it. When you had exhausted one part, you found another recovered by a long fallow, so that you had better returns; but now that we neither kill you, nor suffer you to be killed by others, you have brought all the cultivable lands into tillage; and under the old System of cropping to exhaustion, it is not surprising that they yield you less returns.'740

By this time we had a crowd of people seated around us upon the ground, as I went on munching my parched gram, and talking to the old patriarch.

They all laughed at the old man at the conclusion of my last speech, and he confessed I was right.

'This is all true, sir, but still your Government is not considerate; it goes on taking kingdom after kingdom, and adding to its dominions without diminishing the burden upon us, its old subjects. Here you have had armies away taking Afghanistan, but we shall not have one rupee the less to pay.'741

'True, my friend, nor would you demand a rupee less from those honest cultivators around us, if we were to leave you all your lands untaxed. You complain of the Government—they complain of you.' (Here the circle around us laughed at the old man again.) 'Nor would you subdivide the lands the less for having it rent-free; on the contrary, it would be every generation subdivided the more, inasmuch as there would be more of local ties, and a greater disinclination of families to separate and seek service abroad.'

'True, sir, very true—that is, no doubt, a very great evil.'

'And you know it is not an evil produced by us, but one arising out of your own laws of inheritance. You have heard, no doubt, that with us the eldest son gets the whole of the land, and the younger sons all go out in search of service, with such share as they can get of the other property of their father?'

'Yes, sir; but when shall we get service?—you have none to give us. I would serve to-morrow if you would take me as a soldier,' said he, stroking his white whiskers.

The crowd laughed heartily; and some wag observed that I should perhaps think him too old.

'Well,' said the old man, smiling, 'the gentleman himself is not very young, and yet I dare say he is a good servant of his Government.'

This was paying me off for making the people laugh at his expense.

'True, my old friend,' said I, 'but I began to serve when I was young, and have been long learning.'

'Very well,' said the old man, 'but I should be glad to serve the rest of my life upon a less salary than you got when you began to learn.'

'Well, my friend, you complain of our Government; but you must acknowledge that we do all we can to protect you, though it is true that we are often acting in the dark.'

'Often, sir? you are always acting in the dark; you, hardly any of you, know anything of what your revenue and police officers are doing; there is no justice or redress to be got without paying for it, and it is not often that those who pay can get it.'

'True, my old friend, that is bad all over the world. You cannot presume to ask anything even from the Deity Himself, without paying the priest who officiates in His temples; and if you should, you would none of you hope to get from your Deity what you asked for.'

Here the crowd laughed again, and one of them said that 'there was this certainly to be said for our Government, that the European gentlemen themselves never took bribes, whatever those under them might do'.

'You must not be too sure of that, neither. Did not the Lāl Bībī, the Red Lady, get a bribe for soliciting the judge, her husband, to let go Amīr Singh, who had been confined in jail?'

'How did this take place?'

'About three years ago Amīr Singh was sentenced to imprisonment, and his friends spent a great deal of money in bribes to the native officers of the court, but all in vain. At last they were recommended to give a handsome present to the Red Lady. They did so, and Amīr Singh was released.'

'But did they give the present into the lady's own hand?'

'No, they gave it to one of her women.'

'And how do you know that she ever gave it to her mistress, or that her mistress ever heard of the transaction?'

'She might certainly have been acting without her mistress' knowledge; but the popular belief is that the Lāl Bībī got the present.'

I then told the story of the affair at Jubbulpore, when Mrs. Smith's name had been used for a similar purpose, and the people around us were all highly amused; and the old man's opinion of the transaction with the Red Lady evidently underwent a change.742

We became good friends, and the old man begged me to have my tents, which he supposed were coming up, pitched among them, that he might have an opportunity of showing that he was not a bad subject, though he grumbled against the Government.

The next day at Meerut I got a visit from the chief native judge, whose son, a talented youth, is in my office. Among other things, I asked him whether it might not be possible to improve the character of the police by increasing the salaries of the officers, and mentioned my conversation with the landholder.

'Never, sir,' said the old gentleman; 'the man that now gets twenty-five rupees a month is contented with making perhaps fifty or seventy-five more; and the people subject to his authority pay him accordingly. Give him a hundred, sir, and he will put a shawl over his shoulders, and the poor people will be obliged to pay him at a rate that will make up his income to four hundred. You will only alter his style of living, and make him a greater burthen to the people. He will always take as long as he thinks he can with impunity.'

'But do you not think that when people see a man adequately paid by the Government they will the more readily complain of any attempt at unauthorized exactions?'

'Not a bit, sir, as long as they see the same difficulties in the way of prosecuting him to conviction. In the administration of civil justice' (the old gentleman is a civil judge), 'you may occasionally see your way, and understand what is doing; but in revenue and police you never have seen it in India, and never will, I think. The officers you employ will all add to their incomes by unauthorized means; and the lower these incomes, the less their pretensions, and the less the populace have to pay.'743

CHAPTER 59

Kosī744 stands on the borders of Fīrōzpur, the estate of the late Shams-ud-dīn, who was hanged at Delhi on the 3rd of October, 1835, for the murder of William Fraser, the representative of the Governor-General in the Delhi city and territories.745 The Mewātīs of Fīrōzpur are notorious thieves and robbers. During the Nawāb's time they dared not plunder within his territory, but had a free licence to plunder wherever they pleased beyond it.746 They will now be able to plunder at home, since our tribunals have been introduced to worry prosecutors and their witnesses to death by the distance they have to go, and the tediousness of our process; and thereby to secure impunity to offenders, by making it the interest of those who have been robbed, not only to bear with the first loss without complaint, but largely to bribe police officers to conceal the crimes from their master, the magistrate, when they happen to come to their knowledge. Here it was that Jeswant Rāo Holkār gave a grand ball on the 14th of October, 1804, while he was with his cavalry covering the siege of Delhi by his regular brigade. In the midst of the festivity he had a European soldier of the King's 76th Regiment, who had been taken prisoner, strangled behind the curtain, and his head stuck upon a spear and placed in the midst of the assembly, where the 'nāch' (nautch) girls were made to dance round it. Lord Lake reached the place the next morning in pursuit of this monster; and the gallant regiment, who here heard the story, had soon an opportunity of revenging the foul murder of their comrade in the battle of Dīg, one of the most gallant passages of arms we have ever had in India.747

Near Kosī there is a factory in ruins belonging to the late firm of Mercer & Company. Here the cotton of the district used to be collected and screwed under the superintendence of European agents, preparatory to its embarkation for Calcutta on the river Jumna. On the failure of the firm, the establishment was broken up, and the work, which was then done by one great European merchant, is now done by a score or two of native merchants. There is, perhaps, nothing which India wants more than the concentration of capital; and the failure of a I 748 the great commercial houses in Calcutta, in the year 1833, was, unquestionably, a great calamity. They none of them brought a particle of capital into the country, nor does India want a particle from any country; but they concentrated it; and had they employed the whole, as they certainly did a good deal of it, in judiciously improving and extending the industry of the natives, they might have been the source of incalculable good to India, its people, and government.749

To this concentration of capital in great commercial and manufacturing establishments, which forms the grand characteristic of European in contradistinction to Asiatic societies in the present day, must we look for those changes which we consider desirable in the social and religions institutions of the people. Where land is liable to eternal subdivision by the law and the religion of both the Muhammadan and Hindoo population; where every great work that improves its productive powers, and facilitates the distribution of its produce among the people, in canals, roads, bridges, &c., is made by Government; where capital is nowhere concentrated in great commercial or manufacturing establishments, there can be no upper classes in society but those of office; and of all societies, perhaps that is the worst in which the higher classes are so exclusively composed. In India, public office has been, and must continue to be, the only road to distinction, until we have a law of primogeniture, and a concentration of capital. In India no man has ever thought himself respectable, or been thought so by others, unless he is armed with his little 'hukūmat'; his 'little brief authority' under Government, that gives him the command of some public establishment paid out of the revenues of the State.750 In Europe and America, where capital has been concentrated in great commercial and manufacturing establishments, and free institutions prevail almost as the natural consequence, industry is everything; and those who direct and command it are, happily, looked up to as the source of the wealth, the strength, the virtue, and the happiness of the nation. The concentration of capital in such establishments may, indeed, be considered, not only as the natural consequence, but as the prevailing cause of the free institutions by which the mass of the people in European countries are blessed.751 The mass of the people were as much brutalized and oppressed by the landed aristocracy as they could have been by any official aristocracy before towns and higher classes were created by the concentration of capital.

The same observations are applicable to China. There the land all belongs to the sovereign, as in India; and, as in India, it is liable to the same eternal subdivision among the sons of those who hold it under him. Capital is nowhere more concentrated in China than in India; and all the great works that add to the fertility of the soil, and facilitate the distribution of the land labour of the country are formed by the sovereign out of the public revenue. The revenue is, in consequence, one of office;752 and no man considers himself respectable,753 unless invested with some office under Government, that is, under the Emperor. Subdivision of labour, concentration of capital, and machinery render an Englishman everywhere dependent upon the co-operation of multitudes; while the Chinaman, who as yet knows little of either, is everywhere independent, and able to work his way among strangers. But this very dependence of the Englishman upon the concentration of capital is the greatest source of his strength and pledge of his security, since it supports those members of the higher orders who can best understand and assert the rights and interests of the whole.754

If we had any great establishment of this sort in which Christians could find employment and the means of religious and secular instruction, thousands of converts would soon flock to them; and they would become vast sources of future improvement in industry, social comfort, municipal institutions, and religion. What chiefly prevents the spread of Christianity in India is the dread of exclusion from caste and all its privileges; and the utter hopelessness of their ever finding any respectable circle of society of the adopted religion, which converts, or would-be converts, to Christianity now everywhere feel. Form such circles for them, make the members of these circles happy in the exertion of honest and independent industry, let those who rise to eminence in them feel that they are considered as respectable and as important in the social system as the servants of Government, and converts will flock around you from all parts, and from all classes of the Hindoo community. I have, since I have been in India, had, I may say, at least a score of Hindoo grass-cutters turn Musalmāns, merely because the grooms and the other grass-cutters of my establishment happened to be of that religion, and they could neither eat, drink, nor smoke with them. Thousands of Hindoos all over India become every year Musalmāns from the same motive;755 and we do not get the same number of converts to Christianity, merely because we cannot offer them the same advantages. I am persuaded that a dozen such establishments as that of Mr. Thomas Ashton of Hyde, as described by a physician at Manchester, and noticed in Mr. Baines's admirable work on the Cotton Manufactures of Great Britain (page 447), would do more in the way of conversion among the people of India than has ever yet been done by all the religious establishments, or ever will be done by them, without such aid.756