Forty-one years in India: from subaltern to commander-in-chief

by Earl Frederick Sleigh Roberts Roberts

The causes which brought about the Mutiny were so various, and some of them of such long standing, that it is difficult to point them out as concisely as I could wish; but I will be as brief as possible.

During the first years of our supremacy in India, Hindus and Mahomedans alike were disposed to acquiesce in our rule—the blessings of rest and peace after a long reign of strife and anarchy were too real not to be appreciated; but as time went by, a new generation sprang up by whom past miseries were forgotten, and those who had real grievances, or those who were causelessly discontented, were all ready to lay the blame for their real or fancied troubles on their foreign rulers. Mahomedans looked back to the days of their Empire in India, but failed to remember how completely, until we broke the Mahratta power, the Hindus had got the upper hand. Their Moulvies taught them that it was only lawful for true Mussulmans to submit to the rule of an infidel if there was no possibility of successful revolt, and they watched for the chance of again being able to make Islam supreme. The Hindus had not forgotten that they had ousted the Mahomedans, and they fancied that the fate of the British raj might also be at their mercy.

The late Sir George Campbell, in his interesting memoirs, says: 'The Mutiny was a sepoy revolt, not a Hindu rebellion.' I do not altogether agree with him; for, although there was no general rising of the rural population, the revolt, in my judgment, would never have taken place had there not been a feeling of discontent and disquiet throughout that part of the country from which our Hindustani sepoys chiefly came, and had not certain influential people been thoroughly dissatisfied with our system of government. This discontent and dissatisfaction were produced by a policy which, in many instances, the Rulers of India were powerless to avoid or postpone, forced upon them as it was by the demands of civilization and the necessity for a more enlightened legislation. Intriguers took advantage of this state of affairs to further their own ends. Their plan of action was to alienate the Native army, and to increase the general feeling of uneasiness and suspicion, by spreading false reports as to the intentions of the authorities in regard to the various measures which had been adopted to promote the welfare and prosperity of the masses. It can hardly be questioned that these measures were right and proper in themselves, but they were on that account none the less obnoxious to the Brahmin priesthood, or distasteful to the Natives generally. In some cases also they were premature, and in others they were not carried out as judiciously as they might have been, or with sufficient regard to the feelings and prejudices of the people.

The prohibition of sati (burning widows on the funeral pyres of their husbands); the putting a stop to female infanticide; the execution of Brahmins for capital offences; the efforts of missionaries and the protection of their converts; the removal of all legal obstacles to the remarriage of widows; the spread of western and secular education generally; and, more particularly, the attempt to introduce female education, were causes of alarm and disgust to the Brahmins, and to those Hindus of high caste whose social privileges were connected with the Brahminical religion. Those arbiters of fate, who were until then all-powerful to control every act of their co-religionists, social, religious or political, were quick to perceive that their influence was menaced, and that their sway would in time be wrested from them, unless they could devise some means for overthrowing our Government. They knew full well that the groundwork of this influence was ignorance and superstition, and they stood aghast at what they foresaw would be the inevitable result of enlightenment and progress. Railways and telegraphs were specially distasteful to the Brahmins: these evidences of ability and strength were too tangible to be pooh-poohed or explained away. Moreover, railways struck a direct blow at the system of caste, for on them people of every caste, high and low, were bound to travel together.

The fears and antagonism of the Brahmins being thus aroused, it was natural that they should wish to see our rule upset, and they proceeded to poison the minds of the people with tales of the Government's determination to force Christianity upon them, and to make them believe that the continuance of our power meant the destruction of all they held most sacred.

Religious Fears of the People Nor was opportunity wanting to confirm, apparently, the truth of their assertions. In the gaols a system of messing had been established which interfered with the time-honoured custom of every man being allowed to provide and cook his own food. This innovation was most properly introduced as a matter of gaol discipline, and due care was taken that the food of the Hindu prisoners should be prepared by cooks of the same or superior caste. Nevertheless, false reports were disseminated, and the credulous Hindu population was led to believe that the prisoners' food was in future to be prepared by men of inferior caste, with the object of defiling and degrading those for whom it was prepared. The news of what was supposed to have happened in the gaols spread from town to town and from village to village, the belief gradually gaining ground that the people were about to be forced to embrace Christianity.

As the promiscuous messing story did not greatly concern the Mahomedans, other cries were made use of to create suspicion and distrust amongst the followers of the Prophet. One of these, which equally affected the Hindu and Mahomedan, was the alleged unfairness of what was known in India as the land settlement, under which system the right and title of each landholder to his property was examined, and the amount of revenue to be paid by him to the paramount Power, as owner of the soil, was regulated.

The rapid acquisition of territory by the East India Company, and the establishment of its supremacy as the sovereign Power throughout India, were necessarily effected by military operations; but as peace and order were established, the system of land revenue, which had been enforced in an extremely oppressive and corrupt manner under successive Native Rulers and dynasties, had to be investigated and revised. With this object in view, surveys were made, and inquiries instituted into the rights of ownership and occupancy, the result being that in many cases it was found that families of position and influence had either appropriated the property of their humbler neighbours, or evaded an assessment proportionate to the value of their estates. Although these inquiries were carried out with the best intentions, they were extremely distasteful to the higher classes, while they failed to conciliate the masses. The ruling families deeply resented our endeavours to introduce an equitable determination of rights and assessment of land revenue. They saw that it would put an end to the system of pillage and extortion which had been practised from time immemorial; they felt that their authority was being diminished, and that they would no longer be permitted to govern their estates in the same despotic manner as formerly. On the other hand, although the agricultural population generally benefited materially by our rule, they could not realize the benevolent intentions of a Government which tried to elevate their position and improve their prospects. Moreover, there were no doubt mistakes made in the valuation of land, some of it being assessed at too high a rate, while the revenue was sometimes collected in too rigid a manner, sufficient allowance not being made for the failure of crops. Then the harsh law for the sale of proprietary rights in land to realize arrears of land-tax was often enforced by careless revenue authorities in far too summary a manner. The peasantry of India were, and still are, ignorant and apathetic. Accustomed from the earliest days to spoliation and oppression, and to a periodical change of masters, they had some reason to doubt whether the rule of the Feringhis would be more permanent than that of the Moghuls or the Mahrattas. Much as a just and tolerant Government would have been to their advantage, they were unable to appreciate it, and if they had appreciated it, they were too timid and too wanting in organization to give it their open support. Under these social and political conditions, the passive attitude of the rural population failed to counterbalance the active hostility of a large section of the upper classes, and of their predatory followers, who for centuries had lived by plunder and civil war.

Another weighty cause of discontent, chiefly affecting the wealthy and influential classes, and giving colour to the Brahmins' accusation that we intended to upset the religion and violate the most cherished customs of the Hindus, was Lord Dalhousie's strict enforcement of the doctrine of the lapse of property in the absence of direct or collateral heirs, and the consequent appropriation of certain Native States, and the resumption of certain political pensions by the Government of India. This was condemned by the people of India as grasping, and as an unjustifiable interference with the institutions of the country, and undoubtedly made us many [enemies].[¹]

The Annexation of Oudh Later on, the annexation of Oudh, which was one of those measures forced on the Rulers of India in the interests of humanity and good government, and which could hardly have been longer delayed, created suspicion and apprehension amongst all the Native States. For more than sixty years Governor-General after Governor-General had pointed out the impossibility of a civilized Government tolerating in the midst of its possessions the misrule, disorder, and debauchery which were desolating one of the most fertile and thickly-populated districts in India.