Rambles and Recollections of an Indian Official

If, in the meantime, the gentleman comes out, and finds the men, his servants pacify him by declaring either that they have not yet had time to carry his orders into effect, that they could not get copper change for silver rupees, or that they were anxious to collect all the people together before they paid any, lest they might pay some of them twice over. It is seldom, however, that he comes among them at all; he takes it for granted that the people have all been paid; and passes the charge in the account of his servants, who all get what these porters ought to have received. Or, perhaps the gentleman may persuade himself that, if he pays his valet or butler, these functionaries will never pay the poor men, and think that he had better sit quiet and keep the money in his own pocket. The native police or revenue officer is directed by his superior to have wood collected for the camp of a regiment or great civil officers, and he sends out his myrmidons to employ the people around in felling trees, and cutting up wood enough to supply not only the camp, but his own cook-rooms and those of his friends for the next six months. The men so employed commonly get nothing; but the native officer receives credit for all manner of superlatively good qualities, which are enumerated in a certificate. Many a fine tree, dear to the affections of families and village communities, has been cut down in spite, or redeemed from the axe by a handsome present to this officer or his myrmidons. Lambs, kids, fowls, milk, vegetables, all come flowing in for the great man's table from poor people, who are too hopeless to seek for payment, or who are represented as too proud and wealthy to receive it. Such always have been and such always will be some of the evils of the purveyance system. If a police officer receives an order from the magistrate to provide a regiment, detachment, or individual with boats, carts, bullocks, or porters, he has all that can be found within his jurisdiction forthwith seized—releases all those whose proprietors are able and willing to pay what he demands, and furnishes the rest, which are generally the worst, to the persons who require them. Police officers derive so much profit from these applications that they are always anxious they should be made; and will privately defeat all attempts of private individuals to provide themselves by dissuading or intimidating the proprietors of vehicles from voluntarily furnishing them. The gentleman's servant who is sent to procure them returns and tells his master that there are plenty of vehicles, but that their proprietors dare not send them without orders from the police; and that the police tell him they dare not give such orders without the special sanction of the magistrate. The magistrate is written to, but declares that his police have been prohibited from interfering in such matters without special orders, since the proprietors ought to be permitted to send their vehicles to whom they choose, except on occasions of great public emergency; and, as the present cannot be considered as one of these occasions, he does not feel authorized to issue such orders. On the Ganges, many men have made large fortunes by pretending a general authority to seize boats for the use of the commissariat, or for other Government purposes, on the ground of having been once or twice employed on that duty; and what they get is but a small portion of that which the public lose. One of these self-constituted functionaries has a boat seized on its way down or up the river; and the crew, who are merely hired for the occasion, and have a month's wages in advance, seeing no prospect of getting soon out of the hands of this pretended Government servant, desert, and leave the boat on the sands; while the owner, if he ever learns the real state of the case, thinks it better to put up with his loss than to seek redress through expensive courts, and distant local authorities. If the boat happens to be loaded and to have a supercargo, who will not or cannot bribe high enough, he is abandoned on the sands by his crew; in his search for aid from the neighbourhood, his helplessness becomes known—he is perhaps murdered, or runs away in the apprehension of being so—the boat is plundered and made a wreck. Still the dread of the delays and costs of our courts, and the utter hopelessness of ever recovering the lost property, prevent the proprietors from seeking redress, and our Government authorities know nothing of the circumstances.

We remained at Baghaurī the 21st to enable our people to prepare for the long march they had before them, and to see a little more of our Jubbulpore friends, who were to have another day's shooting, as black partridges90 and quail had been found abundant in the neighbourhood of our camp.91

CHAPTER 8

Religious Sects—Self-government of the Castes—Chimney- sweepers—Washerwomen92—Elephant Drivers

Mīr Salāmat Alī, the head native collector of the district, a venerable old Musalmān and most valuable public servant, who has been labouring in the same vineyard with me for the last fifteen years with great zeal, ability, and integrity, came to visit me after breakfast with two very pretty and interesting young sons. While we were sitting together my wife's under-woman93 said to some one who was talking with her outside the tent-door, 'If that were really the case, should I not be degraded?' 'You see, Mīr Sāhib',94 said I, 'that the very lowest members of society among these Hindoos still feel the pride of caste, and dread exclusion from their own, however low.'95

'Yes', said the Mīr, 'they are a very strange kind of people, and I question whether they ever had a real prophet among them.'

'I question, Mīr Sahib, whether they really ever had such a person. They of course think the incarnations of their three great divinities were beings infinitely superior to prophets, being in all their attributes and prerogatives equal to the divinities themselves.96 But we are disposed to think that these incarnations were nothing more than great men whom their flatterers and poets have exalted into gods—this was the way in which men made their gods in ancient Greece and Egypt. These great men were generally conquerors whose glory consisted in the destruction of their fellow creatures; and this is the glory which their flatterers are most prone to extol. All that the poets have sung of the actions of men is now received as revelation from heaven; though nothing can be more monstrous than the actions attributed to the best incarnation, Krishna, of the best of their gods, Vishnu.97

'No doubt', said Salāmat Ali; 'and had they ever had a real prophet among them he would have revealed better things to them. Strange people! when their women go on pilgrimages to Gayā, they have their heads shaved before the image of their god; and the offering of the hair is equivalent to the offer of their heads;98 for heads, thank God, they dare no longer offer within the Company's territories.'

'Do you. Mīr Sahib, think that they continue to offer up human sacrifices anywhere?'

'Certainly I do. There is a Rājā at Ratanpur, or somewhere between Mandlā and Sambalpur, who has a man offered up to Dēvī every year, and that man must be a Brahman. If he can get a Brahman traveller, well and good; if not, he and his priests offer one of his own subjects. Every Brahman that has to pass through this territory goes in disguise.99 With what energy did our emperor Aurangzēb apply himself to put down iniquities like this in the Rājputāna states, but all in vain. If a Rājā died, all his numerous wives burnt themselves with his body—even their servants, male and female, were obliged to do the same; for, said his friends, what is he to do in the next world without attendants? The pile was enormous. On the top sat the queen with the body of the prince; the servants, male and female, according to their degree, below; and a large army stood all round to drive into the fire again or kill all who should attempt to escape.'100

'This is all very true, Mīr Sāhib, but you must admit that, though there is a great deal of absurdity in their customs and opinions, there is, on the other hand, much that we might all take an example from. The Hindoo believes that Christians and Musalmāns may be as good men in all relations of life as himself, and in as fair a way to heaven as he is; for he believes that my Bible and your Korān are as much revelations framed by the Deity for our guidance, as the Shāstras are for his. He doubts not that our Christ was the Son of God, nor that Muhammad was the prophet of God; and all that he asks from us is to allow him freely to believe in his own gods, and to worship in his own way. Nor does one caste or sect of Hindoos ever believe itself to be alone in the right way, or detest any other for not following in the same path, as they have as much of toleration for each other as they have for us.101

'True,' exclaimed Salāmat Alī, 'too true! we have ruined each other; we have cut each other's throats; we have lost the empire, and we deserve to lose it. You won it, and you preserved it by your union—ten men with one heart are equal to a hundred men with different hearts. A Hindoo may feel himself authorized to take in a Musalmān, and might even think it meritorious to do so; but he would never think it meritorious to take in one of his own religion. There are no less than seventy- two sects of Muhammadans; and every one of these sects would not only take in the followers of every other religion on earth, but every member of every one of the other seventy-one sects; and the nearer that sect is to its own, the greater the merit in taking in its members.'102

'Something has happened of late to annoy you, I fear, Mīr Sāhib?'

'Something happens to annoy us every day, sir, where we are more than one sect of us together; and wherever you find Musalmāns you will find them divided into sects.'

It is not, perhaps, known to many of my countrymen in India that in every city and town in the country the right of sweeping the houses and streets is one of the most intolerable of monopolies, supported entirely by the pride of caste among the scavengers, who are all of the lowest class. The right of sweeping within a certain range is recognized by the caste to belong to a certain member; and, if any other member presumes to sweep within that range, he is excommunicated—no other member will smoke out of his pipe, or drink out of his jug; and he can get restored to caste only by a feast to the whole body of sweepers. If any housekeeper within a particular circle happens to offend the sweeper of that range, none of his filth will be removed till he pacifies him, because no other sweeper will dare to touch it; and the people of a town are often more tyrannized over by these people than by any other.103

It is worthy of remark that in India the spirit of combination is always in the inverse ratio to the rank of the class; weakest in the highest, and strongest in the lowest class. All infringements upon the rules of the class are punished by fines. Every fine furnishes a feast at which every member sits and enjoys himself. Payment is enforced by excommunication—no one of the caste will eat, drink, or smoke with the convicted till the fine is paid; and, as every one shares in the fine, every one does his best to enforce payment. The fines are imposed by the elders, who know the circumstances of the culprit, and fix the amount accordingly. Washermen will often at a large station combine to prevent the washermen of one gentleman from washing the clothes of the servants of any other gentleman, or the servants of one gentleman from getting their clothes washed by any other person than their own master's washerman. This enables them sometimes to raise the rate of washing to double the fair or ordinary rate; and at such places the washermen are always drunk with one continued routine of feasts from the fines levied.104 The cost of these fees falls ultimately upon the poor servants or their masters. This combination, however, is not always for bad or selfish purposes. I was once on the staff of an officer commanding a brigade on service, whose elephant driver exercised an influence over him that was often mischievous and sometimes dangerous;105 for in marching and choosing his ground, this man was more often consulted than the quarter-master-general. His bearing was most insolent, and became intolerable, as well to the European gentlemen as to the people of his caste.106 He at last committed himself by saying that he would spit in the face of another gentleman's elephant driver with whom he was disputing. All the elephant drivers in our large camp were immediately assembled, and it was determined in council to refer the matter to the decision of the Rājā of Darbhanga's driver, who was acknowledged the head of the class. We were all breakfasting with the brigadier after muster when the reply came-the distance to Darbhanga from Nāthpur on the Kūsī river, where we then were, must have been a hundred and fifty miles.107 We saw men running in all directions through the camp, without knowing why, till at last one came and summoned the brigadier's driver. With a face of terror he came and implored the protection of the brigadier; who got angry, and fumed a good deal, but seeing no expression of sympathy on the faces of his officers, he told the man to go and hear his sentence. He was escorted to a circle formed by all the drivers in camp, who were seated on the grass. The offender was taken into the middle of the circle and commanded to stand on one leg108 while the Raja's driver's letter was read. He did so, and the letter directed him to apologize to the offended party, pay a heavy fine for a feast, and pledge himself to the offended drivers never to offend again. All the officers in camp were delighted, and some, who went to hear the sentence explained, declared that in no court in the world could the thing have been done with more solemnity and effect. The man's character was quite altered by it, and he became the most docile of drivers. On the same principle here stated of enlisting the community in the punishment of offenders, the New Zealanders, and other savage tribes who have been fond of human flesh, have generally been found to confine the feast to the body of those who were put to death for offences against the state or the individual. I and all the officers of my regiment were at one time in the habit of making every servant who required punishment or admonition to bring immediately, and give to the first religious mendicant we could pick up, the fine we thought just. All the religionists in the neighbourhood declared that justice had never been so well administered in any other regiment; no servant got any sympathy from them—they were all told that their masters were far too lenient.

We crossed the Hiran river109 about ten miles from our last ground on the 22nd,110 and came on two miles to our tents in a mango grove close to the town of Katangī,111 and under the Vindhya range of sandstone hills, which rise almost perpendicular to the height of some eight hundred feet over the town. This range from Katangī skirts the Nerbudda valley to the north, as the Sātpura range skirts it to the south; and both are of the same sandstone formation capped with basalt upon which here and there are found masses of laterite, or iron clay. Nothing has ever yet been found reposing upon this iron clay.112 The strata of this range have a gentle and almost imperceptible dip to the north, at right angles to its face which overlooks the valley, and this face has everywhere the appearance of a range of gigantic round bastions projecting into what was perhaps a lake, and is now a well-peopled, well-cultivated, and very happy valley, about twenty miles wide. The river crosses and recrosses it diagonally. Near Jubbulpore it flows along for some distance close under the Sātpura range to the south; and crossing over the valley from Bheraghāt, it reaches the Vindhya range to the north, at the point where it reaches the Hiran river, forty miles below.

CHAPTER 9

The Great Iconoclast—Troops routed by Hornets—The Rānī of Garhā—Hornets' Nests in India

On the 23rd,113 we came on nine miles to Sangrāmpur, and, on the 24th, nine more to the valley of Jabērā,114 situated on the western extremity of the bed of a large lake, which is now covered by twenty-four villages. The waters were kept in by a large wall that united two hills about four miles south of Jabērā. This wall was built of great cut freestone blocks from the two hills of the Vindhiya range, which it united. It was about half a mile long, one hundred feet broad at the base, and about one hundred feet high. The stones, though cut, were never, apparently, cemented; and the wall has long given way in the centre, through which now falls a small stream that passes from east to west of what was once the bottom of the lake, and now is the site of so many industrious and happy little village communities.115 The proprietor of the village of Jabērā, in whose mango grove our tents were pitched, conducted me to the ruins of the wall; and told me that it had been broken down by the order of the Emperor Aurangzēb.116 History to these people is all a fairy tale; and this emperor is the great destroyer of everything that the Muhammadans in their fanaticism have demolished of the Hindoo sculpture or architecture; and yet, singular as it may appear, they never mention his name with any feelings of indignation or hatred. With every scene of his supposed outrage against their gods or their temples, there is always associated the recollection of some instance of his piety, and the Hindoos' glory—of some idol, for instance, or column, preserved from his fury by a miracle, whose divine origin he is supposed at once to have recognized with all due reverence.

At Bherāgarh,117 the high priest of the temple told us that Aurangzēb and his soldiers knocked off the heads, arms, and noses of all the idols, saying that 'if they had really any of the godhead in them, they would assuredly now show it, and save themselves'. But when they came to the door of Gaurī Sankar's apartments, they were attacked by a nest of hornets, that put the whole of the emperor's army to the rout; and his imperial majesty called out: 'Here we have really something like a god, and we shall not suffer him to be molested; if all your gods could give us proof like this of their divinity, not a nose of them would ever be touched'.

The popular belief, however, is that after Aurangzēb's army had struck off all the prominent features of the other gods, one of the soldiers entered the temple, and struck off the ear of one of the prostrate images underneath their vehicle, the Bull. 'My dear', said Gaurī, 'do you see what these saucy men are about?' Her consort turned round his head;118 and, seeing the soldiers around him, brought all the hornets up from the marble rocks below, where there are still so many nests of them, and the whole army fled before them to Teorī, five miles.119 It is very likely that some body of troops by whom the rest of the images had been mutilated, may have been driven off by a nest of hornets from within the temple where this statue stands. I have seen six companies of infantry, with a train of artillery and a squadron of horse, all put to the rout by a single nest of hornets, and driven off some miles with all their horses and bullocks. The officers generally save themselves by keeping within their tents, and creeping under their bed-clothes, or their carpets; and servants often escape by covering themselves up in their blankets, and lying perfectly still. Horses are often stung to a state of madness, in which they throw themselves over precipices and break their limbs, or kill themselves. The grooms, in trying to save their horses, are generally the people who suffer most in a camp attacked by such an enemy. I have seen some so stung as to recover with difficulty; and I believe there have been instances of people not recovering at all. In such a frightful scene I have seen a bullock sitting and chewing the cud as calmly as if the whole thing had been got up for his amusement. The hornets seldom touch any animal that remains perfectly still.

On the bank of the Bīnā river at Eran, in the Sāgar district, is a beautiful pillar of a single freestone, more than fifty feet high, surmounted by a figure of Krishna, with the glory round his head.120 Some few of the rays of this glory have been struck off by lightning; but the people declare that this was done by a shot fired at it from a cannon by order of Aurangzēb, as his army was marching by on its way to the Deccan. Before the scattered fragments, however, could reach the ground, the air was filled, they say, by a swarm of hornets, that put

the whole army to flight; and the emperor ordered his gunners to desist, declaring that he was 'satisfied of the presence of the god'. There is hardly any part of India in which, according to popular belief, similar miracles were not worked to convince the emperor of the peculiar merits or sanctity of particular idols or temples, according to the traditions of the people, derived, of course, from the inventions of priests. I should mention that these hornets suspend their nests to the branches of the highest trees, under rocks, or in old deserted temples. Native travellers, soldiers, and camp followers, cook and eat their food under such trees; but they always avoid one in which there is a nest of hornets, particularly on a still day. Sometimes they do not discover the nest till it is too late. The unlucky wight goes on feeding his fire, and delighting in the prospect of the feast before him, as the smoke ascends in curling eddies to the nest of the hornets. The moment it touches them they sally forth and descend, and sting like mad creatures every living thing they find in motion. Three companies of my regiment were escorting treasure in boats from Allahabad to Cawnpore for the army under the Marquis of Hastings, in 1817.121 The soldiers all took their dinners on shore every day; and one still afternoon a sipāhī (sepoy), by cooking his dinner under one of those nests without seeing it, sent the infuriated swarm among the whole of his comrades, who were cooking in the same grove, and undressed, as they always are on such occasions. Treasure, food, and all were immediately deserted, and the whole of the party, save the European officers, were up to their noses in the river Ganges. The hornets hovered over them; and it was amusing to see them bobbing their heads under as the insects tried to pounce upon them. The officers covered themselves up in the carpets of their boats; and, as the day was a hot one, their situation was still more uncomfortable than that of the men. Darkness alone put an end to the conflict.

I should mention that the poor old Rānī, or Queen of Garhā, Lachhmī Kuār, came out as far as Katangī with us to take leave of my wife, to whom she has always been attached. She had been in the habit of spending a day with her at my house once a week; and being the only European lady from whom she had ever received any attention, or indeed ever been on terms of any intimacy with, she feels the more sensible of the little offices of kindness and courtesy she has received from her.122 Her husband, Narhar Sā, was the last of the long line of sixty-two sovereigns who reigned over these territories from the year A.D. 358 to the Sāgar conquest, A.D. 1781.123 He died a prisoner in the fortress of Kūrai, in the Sāgar district, in A. D. 1789, leaving two widows.124 One burnt herself upon the funeral pile, and the other was prevented from doing so, merely because she was thought too young, as she was not then fifteen years of age. She received a small pension from the Sāgar Government, which was still further reduced under the Nāgpur Government which succeeded it in the Jubbulpore district in which the pension had been assigned; and it was not thought necessary to increase the amount of this pension when the territory came under our dominion,125 so that she has had barely enough to subsist upon, about one hundred rupees a month. She is now about sixty years of age, and still a very good- looking woman. In her youth she must have been beautiful. She does not object to appear unveiled before gentlemen on any particular occasion; and, when Lord W. Bentinck was at Jubbulpore in 1833, I introduced, the old queen to him. He seemed much interested, and ordered the old lady a pair of shawls. None but very coarse ones were found in the store-rooms of the Governor-General's representative, and his lordship said these were not such as a Governor-General could present, or a queen, however poor, receive; and as his own 'toshakhāna' (wardrobe) had gone on,126 he desired that a pair of the finest kind should be purchased and presented to her in his name. The orders were given in her presence and mine. I was obliged to return to Sāgar before they could be carried into effect; and, when I returned in 1835,127 I found that the rejected shawls had been presented to her, and were such coarse things that she was ashamed to wear them, as much, I really believe, on account of the exalted person who had given them, as her own. She never mentioned the subject till I asked her to let me see the shawls, which she did reluctantly, and she was too proud to complain. How the good intentions of the Governor-General had been frustrated in this case I have never learned. The native officer in charge of the store was dead, and the Governor-General's representative had left the place. Better could not, I suppose, be got at this time, and he did not like to defer giving them.