8. The Mission of Great Britain in India.
The British people are only today beginning to realize fully the wonderful mission which, under God's providence, they are called to fulfill in that great land of the Vedas. For nearly a century the commercial motive was not only paramount but was practically the only motive which impelled the Anglo-Saxon in his contact with India. Everything Indian had value in his eyes in proportion as it added to his revenues. For many years he excluded the Missionary of the Cross from his domains in the East, lest that good man should, by teaching the people, disturb the revenue of the Honourable East India Company. As the domains of this great company extended and its powers multiplied, the English nation gradually came to realize their own responsibility as a people to the land; and the Indians thus were brought within their influence. This contact and communion of interests became to them the voice of responsibility and of obligation to impart their blessings to them as well as to take their material resources from them. The dawn of the new altruistic sense towards its subject people, though long deferred, rapidly grew into full daylight; and Great Britain today feels, as no country has felt before, its privilege and duty to bestow upon its dependency in the East the highest and best which it can furnish.
The difficulty of England's mission in India is greatly enhanced by the difference which amounts [pg 046] almost to a contrast between her own people and the inhabitants of India. The striking difference of type and character existing between the Anglo-Saxon and the Hindu facilitates all sorts of misunderstanding between them, and aids perceptibly in making the path of the British Raj a very thorny one in the land. It would perhaps be impossible to find two peoples who are farther removed from each other in temperament and training—whose nature and antecedents are more irreconcilable at all points. While the Anglo-Indian is bold, frank and just, even to harshness, the Hindu is subtle, affable, practiced to dissimulation, with ready susceptibilities to temporize and to barter justice for expediency. On the one side, we see the Westerner haughty, unyielding and unwilling to conciliate; on the other we behold the Oriental willing to be trampled upon when it seems necessary, and to smile with apparent gratitude under the process; but, withal, possessed of a large inheritance of ineradicable prejudices, which make a contact with his too domineering Western lord an unceasing trial to him.
There is another point at which the two races are antipodal. The Briton is progressive to the core. He only needs to be assured that a certain course is right and for the best interests of the community, in order to adopt it. His face ever looks upward and his ambition is ever to go forward. But, in India he lives among a race whose chief divinity is custom and the gist of whose decalogue is, “Hold fast to the past.” As they approach a proposed enterprise their first and last question concerning it is not whether it is right and best, but whether it is in a [pg 047] line with the past and would be approved by their ancestors. The whole country has been anchored for the last twenty-five centuries to a code of social laws and customs which are more unyielding than the laws of the Medes and Persians. With them conservatism is the acme of piety and propriety. All progress has been practically forced upon the country from without, and in the teeth of their most sacred institutions and their most earnest protestation and opposition. Thus the great difference between the two peoples has been a serious hindrance to the realization of British designs in that land.
Notwithstanding all this, Great Britain has patiently, persistently and doggedly carried on her work and pursued her highest ideals for India.
And what have been the ideals and blessings which she is seeking to achieve for that great land?
The first is that of Western culture and civilization. In these two particulars, England has introduced into India a perpetual conflict. Western ideas, processes of thought, points of aspect and ideals of beauty and of life have been gradually supplanting the very different ones of the East. Western life in India today is a constant challenge to the people to study, admire and appropriate its many features of thought and conduct; and India is not insensible to this call. The railroads and hospitals, the schools and sanitary projects which have been introduced by the West into that land are markedly transforming the sentiment and the life of the people. The contrast between the people of India today and of a century ago is all but complete in this respect. While the educational institutions of the land are [pg 048] revolutionizing the thought, the more material elements of civilization are transforming the outer life of the people.
England also is imparting to India the Anglo-Saxon conception of right, of law and of justice. In order to know how widely apart the East and West were in this respect, one should live in India a few years. The idea of equal rights to all the people, of freedom of speech, of liberty of conscience and of other similar rights which are regarded as elementary and fundamental in the West, was all but foreign to India when England established her power there. That the government itself should treat high and low, the poor ryot and the wealthy rajah, the ignorant Pariah and the cultured Brahman as one in their claim for right and protection, for justice and for favour, seemed to the Hindu absurd. It is one of the best commentaries on British justice and administration in India, that the people have now come not only to regard it with satisfaction, but also as an indispensable condition of their life.
The blessings of peace also are among the greatest which England has conferred upon India. “Pax Britanica” is equally known and loved today in India and in the British Isles. From time immemorial India had been torn asunder, not only by internecine wars, but also by numerous attacks from the peoples of other countries. India has always been a prey both to the decimating wars of her own unjust and ambitious tyrants, and mutually antagonistic castes and tribes; she has also been the easy victim of any hardy, enlightened, ambitious people who sought to invade her. The presence of Great [pg 049] Britain in India has been a voice commanding peace to its troubled and exhausted people. With a strong hand she has put down injustice of tribe against tribe and made impossible inter-tribal wars and raids. She has brought rest such as India never before enjoyed and has given safety to the most harmless and innocent classes, as she has peace to the most warlike and aggressive in the land. This great land of the East has thus had opportunities to grow and to develop in many of the most essential characteristics of individual and national progress. These blessings would have been impossible apart from the peace which Great Britain assured and wrought out for the land.
In connection with this we need to emphasize the various forms of progress which are an essential part of British blessing to India. We have seen that India was a stagnant land, that its people were preëminently unprogressive and ultra-conservative. England has helped her to break down many of these barriers of the past. Though India is obstinately slow in her acceptance of the spirit and blessings of progress, England has thrust upon her many of the conditions, and compelled her to enter into some of the paths of progress which will bring inestimable benefits into her life.
In like manner, the mission of England has been and is a religious one. Her Majesty, Queen Victoria, upon assuming authority in the land, issued a proclamation to the effect that under her reign all the inhabitants of India should enjoy perfect right to worship as they please and whom they please. It is true that too many of the representatives of the [pg 050] British Government in India today are so impressed with the importance of a government that is absolutely neutral in religious matters, that they have both ceased themselves to manifest any religious preference in their life and are scrupulously careful to see to it that Christians get just a little less of right and of protection than the adherents of other faiths. This they consider to be true altruism added to breadth of religious sentiment!
Notwithstanding this, nothing is more manifest in India today than that the very fact of the rulers of the land being nominally Christians adds to the prestige of Christianity in the land. The people naturally come to regard it as the State religion. What is more significant, however, is the fact that, at the basis of modern laws in that land and of the multiplying institutions of the country, distinctively Christian principles are universally recognized. Should the government of India resolve to be absolutely neutral in all religious matters, it would have to renounce those laws and institutions which have furnished it with all its success in the land and which today crown its efforts with largest usefulness. To the government, and unconsciously to the masses of the people, Christian thought and truth and method necessarily characterize most of the laws, institutions and processes of India. They are all a part of the work of Great Britain in that land and such a part as she could not dispense with if she would. It is a part of her unconscious Christian heritage.
Thus the work of Great Britain in India has been attended with a large degree of success; it has lifted the land out of a condition of semi-savagery and [pg 051] placed it among the civilized nations of the world. It has cut it asunder from its anchorage to the past and brought it almost abreast of the times. There is still much to be done and much to be desired. We shall be glad to see the day when radical steps in progress shall be taken voluntarily by the people and through the initiative of their own leaders, rather than that they should wait to have them thrust upon them, as in the past, by the progressiveness of the foreigner among them.
The people, on the whole, appreciate the blessings of British supremacy in the land. If they are not demonstratively loyal to the government, they certainly do rest satisfied in the progress which has been achieved for them.
The well known political leader of Bengal, Babu Surendra Nath Banerji, recently expressed, in the following eloquent words, the sentiment of the most thoughtful and influential natives of the country.
“Our allegiance to the British rule,” he says, “is based upon the highest considerations of practical expediency. As a representative of the educated community of India—and I am entitled to speak on their behalf and in their name,—I may say that we regard British rule in India as a dispensation of Divine Providence. England is here for the highest and the noblest purposes of history. She is here to rejuvenate an ancient people, to infuse into them the vigour, the virility and the robustness of the West, and so pay off the long-standing debt, accumulating since the morning of the world, which the West owes to the East. We are anxious for the permanence of British rule in India, not only as a guarantee [pg 052] for stability and order, but because with it are bound up the best prospects of our political advancement. To the English people has been entrusted in the Councils of Providence the high function of teaching the nations of the earth the great lesson of constitutional liberty, of securing the ends of stable government, largely tempered by popular freedom. This glorious work has been nobly begun in India. It has been resolutely carried on by a succession of illustrious Anglo-Indian statesmen whose names are enshrined in our grateful recollections. Marvellous as have been the industrial achievements of the Victorian era in India, they sink into insignificance when compared with the great moral trophies which distinguish that epoch. Roads have been constructed; rivers have been spanned; telegraph and railway lines have been laid down; time and space have been annihilated; Nature and the appliances of Nature have been made to minister to the wants of man. But these are nothing when compared to the bold, decisive, statesmanlike measures which have been taken in hand for the intellectual, the moral and the political regeneration of my countrymen. Under English influences the torpor of ages has been dissipated; the pulsations of a new life have been communicated to the people; an inspiriting sense of public duty has been evolved, the spirit of curiosity has been stirred and a moral revolution, the most momentous in our annals, culminating in the transformation of national ideals and aspirations, has been brought about.”
Great Britain has not been, and is not now, without failings in her work in India; and her line of [pg 053] progress is studded with many errors. But she has been faithful to her trust and has carried it out in no selfish way. The warm and deep loyalty of India bears testimony to this; for native sentiment everywhere reveals marked appreciation.
Chapter II.
The Religions Of India.
India is the mother of religions. No other land has been so prolific in religious thought or has founded faiths which have commanded the allegiance of so large a portion of the human race. While the Aryans of the West have been content to borrow their faith from the Hebrews; Indo-Aryans have produced the most wonderful and mighty ethnic religion (Brahmanism) and also one of the three great missionary religions of the world (Buddhism). A third of the human race today cling with devotion to these two products of the fertility of the mind, and the spirituality of the heart, of India.
India's toleration for other religions has been marked. For twelve centuries she has been the asylum of Zoroastrianism. Nearly nine-tenths of the followers of that ancient cult of Persia found and still enjoy a hospitable home in India. There are more of the narrow, bigoted followers of Mohammed among these tolerant people than are found in any other land—even in the wide domains of the Sultan. Christians also have lived, practically unmolested, in this great land almost from Apostolic days.
Thus not a few of the great Faiths of the world are at present represented, and are struggling either for existence or dominance, in the land of the Vedas.
The principal faiths of the land, with their adherents, were as follows, according to census of 1891:
| Hindu | 207,731,727 |
| Sikh | 1,907,838 |
| Jain | 1,416,638 |
| Buddhist[5] | 7,131,361 |
| Parsee | 89,904 |
| Mohammedan | 57,231,164 |
| Jewish | 17,000 |
| Christian[6] | 2,284,000 |
Let us consider these faiths briefly. It will be seen that Christianity has, as its followers, only one per cent. of the whole population of the land.