Using fingers habitually, instead of spoons and forks, is popularly looked upon as indicative of rudimentary civilisation. But it should be added that those who have always been accustomed to eat with their fingers do so with dexterity and neatness. And no one who has seen Indians at their meals would be disposed to say that this method of eating suggests the idea of lack of refinement. But to eat rice elegantly with the fingers needs that your Indian social education should have begun in early childhood.
The Hindu's objection to having his food or water touched by Christians or people of low-caste arose, not so much from any notion of inferiority of station, but chiefly from the nature of the food of these classes. It was the touch of the meat-eater, in the days when the Hindu was more strict in his observances than he is now, which brought pollution. Contact with Christians was obnoxious because they eat all kinds of meat, including the sacred cow. Low-caste Hindus were much to be avoided, because they even eat animals which have died from natural causes. The Hindu servants of most Europeans are chiefly drawn from the ranks of this class, because they are the only Hindus who are willing to handle dishes containing the uncanny food of the Englishman.
Nowadays meat is eaten more or less frequently, either openly or in secret, by nearly all classes. But to the orthodox Hindu it is a matter of wonder that we allow people of what he considers a degraded class to minister to our wants. The native women who act as ladies' maids and nurses, and who are said to be handy and adept, are mostly drawn from the same class, and many Indians are puzzled that an Englishman should be willing that his wife and children should be ministered to by these women.
Governors and other important Government officials make formal calls on leading Hindus in native cities, and stay for ten minutes or so talking polite platitudes, and the Hindu in return puts in an appearance at the Governor's levee. But this, though good as far as it goes, does not do much towards bringing about real mutual understanding. The caste restrictions, which make it impossible for an orthodox Hindu to take food with a Christian, add greatly to the difficulty. A dinner-party in which English and Indians were judiciously intermixed, if it were possible, would do much towards bridging over the gulf. When Indian Rajahs entertain English guests, which they do in English style on a most lavish scale and with truly princely hospitality, the host himself cannot share in the meal, and only puts in an appearance at the end of the banquet to take part in the speech-making.
Here is a curious instance of a complete misunderstanding, arising entirely from the different customs of East and West. A Brahmin student told me, as an example of the intolerance of the British, that a young Indian friend of his in London had been requested by an English family to leave the house because he had bare feet. I asked for particulars, and the Brahmin said that the young Indian, having a letter of introduction to this family, went to present it. As the day was very hot, while he was waiting in the drawing-room he took off his shoes and stockings. In his own country this would have been a perfectly natural thing to do. In fact, in his own home ordinary politeness would have made him leave his shoes at the door. The maidservant who had ushered him in, returning for some purpose, was amazed to see what the visitor had done, and went and reported the fact to her mistress. She, probably thinking that they had either a madman or a would-be thief to deal with, sent to request him to leave the house, which he did indignantly, and wrote to his friends in India to tell them how he had been insulted by the proud English.
The rudeness of the thoughtless or ill-bred Englishman is very regrettable, because it is productive of that feeling of soreness which lies at the bottom of a great deal of the smouldering discontent which, from time to time, makes itself apparent amongst the upper classes in India. And some of the younger Indian men try to retaliate as far as they dare, by being in their turn off-hand and cheeky. There are indications that the same sort of spirit is spreading to some of the lower classes, which might easily become a source of serious danger. Anyhow it tends to make the process of amalgamation between the two races increasingly difficult and slow.
There is a great charm about many Indians, and by those who set themselves in earnest to understand them and to cultivate their friendship, a great deal of happy progress can be made. But it must always be remembered that there cannot be complete unity of heart without the true religion, and it is only by their mutual incorporation into the household of God that Indians and Englishmen will become one nation.