New Ideas in India During the Nineteenth Century | Page 2

the people is needed. But of him too, like the Civil Servant, there is some suspicion that in one sphere he holds a brief. This, indeed, may be said in favour of the missionary's testimony, that while the Anglo-Indian identifies the missionary's standpoint with that of the native, the native identifies him with the Anglo-Indian, so that probably enough he occupies the mean of impartiality and truth. The British merchant in India may also offer as evidence, and indeed is "on the spot," and apparently qualified by reason of his independence. But the interest of his class is professedly limited to India's material progress; and of his general views, we recall what Chaucer said of the politics of his "merchant,"
"Sowninge alway th' encrees of his winning."
And finally, in increasing numbers, natives of India themselves are claiming to pronounce upon the effect of the British connection upon India; and yet again we feel that the proferred evidence must be regarded with suspicion. That Indian is exceptional indeed whose generalisations about India are based on observations and historical knowledge. If the Civil Servant's honour is bound up with a favourable verdict upon the question at issue, the educated native is as resolved upon the other side. Nay, truth requires one to say that at this time the educated Indian is virtually pledged against acknowledging any indebtedness to Britain. For the reason why, we need not anticipate, but it is foolish to shut one's eyes to the unpleasant fact, or to hide it from the British public.
Where, then, is the testimony that is reliable? Is there nothing else than the disputing, loud and long, of the six blind men of Indostan who went to see the Indian elephant and returned,
"Each in his own opinion Exceeding stiff and strong, Though each was partly in the right, And all were in the wrong!"
From preferred testimony of all kinds, from all affidavits, however honestly sworn, we turn again to the ideas now prevailing as they betray themselves in the lives of the people and the words that fall from their lips. Carefully studying earlier history, we ask ourselves wherein the new ideas differ from the ideas current in India a century ago. Then as progress appears, or is absent, the forces at work stand approved or condemned. The exact historical comparison we may claim to be a special feature of this book.
The writer is not ignorant of the delicacy of the historical task he has set himself. He claims that during the twenty years he spent in India he was eager to know India and her sons, read the pamphlets and articles they wrote, enjoyed constant intercourse with Indians of all classes and religions, reckoned, as he still reckons, many Indians among his friends. He claims that during these years it was his pleasure, as well as a part of his professional duty, to study the past history of India. Ignorance of Indian history vitiates much of the writing and oratory on Indian subjects. As a member of the staff of an Indian college, with six hundred University students, the writer claims to have had exceptional opportunities of entering into the thoughts of the new middle class, and of cross-questioning upon Indian problems. In India, students "sit at the feet" of their professors, but let it not be assumed that the Oriental phrase implies a stand-off superior and crouching inferior. Nay, rather it implies the closest touch between teacher and taught. All seated tailor-fashion on the ground, the Indian teacher of former days and his disciples around him were literally as well as metaphorically in touch. The modern professor, successor of the pandit or guru, enjoys intercourse with his students, as full and free, limited in truth only by his time and his temperament.
Judging by the test of the new ideas in India, the writer has no hesitation in declaring that the British regime has been a great blessing to India. Likewise, whether directly inculcated or indirectly, some of the best features of Christian civilisation and of the Christian religion are taking hold in India and becoming naturalised. Called upon as "Alexander Robertson" lecturer in the University of Glasgow to deliver a course of lectures "in defence of the Christian faith," the writer felt that no more effective defence could be offered than this historical survey of the naturalising in India of certain distinctive features of the Christian religion and of the civilisation of western Christian lands.
Of this also the writer is sure, whether he possess the qualifications for the delicate task or lack them--there is a call for some one to interpret Britain and India to each other. In their helpless ignorance, what wonder that Britons' views are often incomplete and distorted? On the Indian side, on the other hand, the terrible anti-British feeling now