The History of the Indian Revolt and of the Expeditions to Persia, China and Japan 1856-7-8. Dodd George
civil engineering colleges and classes were formed at Calcutta, Madras, Bombay, Lahore, and Poonah.
So greatly had the various public works on rivers and harbours, roads and canals, telegraphic and postal communications, increased the trade of India, that the shipping entries increased regularly year by year. There were about six hundred vessels, exclusive of trading craft, that ascended the Hoogly to Calcutta in 1847; by 1856, the number had augmented to twelve hundred; and the tonnage had risen in a still greater ratio.
What is the English nation to think of all this, and how reconcile it with the tragedies destined so soon to afflict that magnificent country? Here we find the highest representative of the British crown narrating and describing, in words too clear to be misunderstood, political and commercial advancements of a really stupendous kind, effected within the short period of eight years. We read of vast territories conquered, tributary states annexed, amicable relations with other states strengthened, territorial revenues increased, improved administration organised, the civil service purified, legislative reforms effected, prison-discipline improved, native colleges and schools established, medical aid disseminated, thuggee and dacoitee put down, suttee and infanticide discouraged, churches and chapels built, ministers of religion salaried. We are told of the cultivation of raw produce being fostered, the improvement of live-stock insured, the availability of mineral treasures tested, exact territorial surveys completed, stupendous irrigation and navigation canals constructed, flotillas of river-steamers established, ports and harbours enlarged and deepened, magnificent roads formed, long lines of railway commenced, thousands of miles of electric telegraph set to work, vast postal improvements insured. We read all this, and we cannot marvel if the ruler of India felt some pride in his share of the work. But still the problem remains unsolved – was the great Revolt foreshadowed in any of these achievements? As the mutiny began among the military, it may be well to see what information is afforded by the minute concerning military reforms between the years 1848 and 1856.
It is truly remarkable, knowing what the English nation now so painfully knows, that the Marquis of Dalhousie, in narrating the various improvements introduced by him in the military system, passes at once to the British soldiers: distinctly asserting that ‘the position of the native soldier in India has long been such as to leave hardly any circumstance of his condition in need of improvement.’ The British troops, we are told, had been benefited in many ways. The terms of service in India had been limited to twelve years as a maximum; the rations had been greatly improved; malt liquor had been substituted for destructive ardent spirits; the barracks had been mostly rebuilt, with modifications depending on the climate of each station; separate barracks had been set apart for the married men of each regiment; lavatories and reading-rooms had become recognised portions of every barrack; punkhas or cooling fans had been adopted for barracks in hot stations, and additional bed-coverings in cold; swimming-baths had been formed at most of the stations; soldiers’ gardens had been formed at many of the cantonments; workshops and tools for handicraftsmen had been attached to the barracks; sanitaria had been built among the hills for sick soldiers; and arrangements had been framed for acclimatising all recruits from England before sending them into hot districts on service. Then, as to the officers. Encouragement had been offered for the officers to make themselves proficient in the native languages. A principle had been declared and established, that promotion by seniority should no longer govern the service; but that the test should be ‘the selection of no man, whatever his standing, unless he was confessedly capable and efficient.’ With the consent of the Queen, the Company’s officers had had granted to them the recognition, until then rather humiliatingly withheld, of their military rank, not only in India but throughout the world. A military orphan school had been established in the hill districts. All the military departments had been revised and amended, the commissariat placed on a wholly new basis, and the military clothing supplied on a more efficient system than before.
Again is the search baffled. We find in the minute proofs only that India had become great and grand; if the seeds of rebellion existed, they were buried under the language which described material and social advancement. Is it that England, in 1856, had yet to learn to understand the native character? Such may be; for thuggee came to the knowledge of our government with astounding suddenness; and there may be some other kind of thuggee, religious or social, still to be learned by us. Let us bear in mind what this thuggee or thugism was, and who were the Thugs. Many years ago, uneasy whispers passed among the British residents in India. Rumours went abroad of the fate of unsuspecting travellers ensnared while walking or riding upon the road, lassoed or strangled by means of a silken cord, and robbed of their personal property; the rumours were believed to be true; but it was long ere the Indian government succeeded in bringing to light the stupendous conspiracy or system on which these atrocities were based. It was then found that there exists a kind of religious body in India, called Thugs, among whom murder and robbery are portions of a religious rite, established more than a thousand years ago. They worship Kali, one of the deities of the Hindoo faith. In gangs varying from ten to two hundred, they distribute themselves – or rather did distribute themselves, before the energetic measures of the government had nearly suppressed their system – about various parts of India, sacrificing to their tutelary goddess every victim they can seize, and sharing the plunder among themselves. They shed no blood, except under special circumstances; murder being their religion, the performance of its duties requires secrecy, better observed by a noose or a cord than by a knife or firearm. Every gang has its leader, teacher, entrappers, stranglers, and gravediggers; each with his prescribed duties. When a traveller, supposed or known to have treasure about him, has been inveigled to a selected spot by the Sothas or entrappers, he is speedily put to death quietly by the Bhuttotes or stranglers, and then so dexterously placed underground by the Lughahees or gravediggers that no vestige of disturbed earth is visible.1 This done, they offer a sacrifice to their goddess Kali, and finally share the booty taken from the murdered man. Although the ceremonial is wholly Hindoo, the Thugs themselves comprise Mohammedans as well as Hindoos; and it is supposed by some inquirers that the Mohammedans have ingrafted a system of robbery on that which was originally a religious murder – murder as part of a sacrifice to a deity.
We repeat: there may be some moral or social thuggee yet to be discovered in India; but all we have now to assert is, that the condition of India in 1856 did not suggest to the retiring governor-general the slightest suspicion that the British in that country were on the edge of a volcano. He said, in closing his remarkable minute: ‘My parting hope and prayer for India is, that, in all time to come, these reports from the presidencies and provinces under our rule may form, in each successive year, a happy record of peace, prosperity, and progress.’ No forebodings here, it is evident. Nevertheless, there are isolated passages which, read as England can now read them, are worthy of notice. One runs thus: ‘No prudent man, who has any knowledge of Eastern affairs, would ever venture to predict the maintenance of continued peace within our Eastern possessions. Experience, frequent hard and recent experience, has taught us that war from without, or rebellion from within, may at any time be raised against us, in quarters where they were the least to be expected, and by the most feeble and unlikely instruments. No man, therefore, can ever prudently hold forth assurance of continued peace in India.’ Again: ‘In territories and among a population so vast, occasional disturbance must needs prevail. Raids and forays are, and will still be, reported from the western frontier. From time to time marauding expeditions will descend into the plains; and again expeditions to punish the marauders will penetrate the hills. Nor can it be expected but that, among tribes so various and multitudes so innumerable, local outbreaks will from time to time occur.’ But in another place he seeks to lessen the force and value of any such disturbances as these. ‘With respect to the frontier raids, they are and must for the present be viewed as events inseparable from the state of society which for centuries past has existed among the mountain tribes. They are no more to be regarded as interruptions of the general peace in India, than the street-brawls which appear among the everyday proceedings of a police-court in London are regarded as indications of the existence of civil war in England. I trust, therefore, that I am guilty of no presumption in saying, that I shall leave the Indian Empire in peace, without and within.’
Such, then, is a governor-general’s picture of the condition of the British Empire in India in the spring of 1856: a picture in which
The visitor to the British Museum, in one of the saloons of the Ethnological department, will find a very remarkable series of figures, modelled by a native Hindoo, of the individuals forming a gang of Thugs; all in their proper costumes, and all as they are (or were) usually engaged in the successive processes of entrapping, strangling, and burying a traveller, and then dividing the booty.