New Ideas in India During the Nineteenth Century | Page 2

than the Civil Servant's, but more sympathetic, and affording better
testimony where personal acquaintance with the life of 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,