Three days later, a meeting was held of Hindoo persons of influence generally, at Calcutta, without reference to the British Indian Association; and the chairman of this meeting, Bahadoor Radhakant Rajah, was commissioned to forward a copy of resolutions to the governor-general. These resolutions were similar in character to those passed by the Association; but two others were added of very decided character: ‘That this meeting is of opinion that, should occasion require, it would be the duty of the native portion of her Majesty’s subjects to render the government every aid in their power for the preservation of civil order and tranquillity; and that, with a view to give an extensive circulation to the proceedings of this meeting, translations of the same into the vernacular dialects of the country shall be printed and distributed amongst the native population.’
Another Hindoo manifestation was remarkable for the mode in which the intentions of the persons concerned were proposed to be carried out. A meeting was held on the 23d, of ‘some young men, at the premises of Baboo Gooroo Churn Dey, Bhowanipore, Chuckerbaria, in the suburbs of Calcutta: to consider the best means of keeping the peace in the said suburban town at this crisis of panic caused by some mutinous regiments.’ These ‘young men,’ who appointed Baboo Gooroo Churn Dey and Essan Chunder Mullick as secretary and assistant-secretary, threw into their deliberations an abundance of youthful enthusiasm not to be found in the resolutions of their seniors. Their plan—not expressed in, or translated into, very good English—was: ‘That some of the members will alternately take round at every night, with the view of catching or detecting any wrong-doer that may be found in the work of abetting some such malicious tales or rumours, as the town will be looted and plundered by the sepoys on some certain day, and its inhabitants be cut to pieces; and will, by every means in their power, impress on the minds of timid and credulous people the idea of the mightiness of the power of the British government to repel aggression of any foreign enemy, however powerful and indomitable, or put down any internal disturbance and disorder.’ They announced their success in obtaining many ‘strong and brave men’ to aid them in this work.
The Mohammedans of Calcutta were a little behind the rest of the inhabitants in time, but not in expressed sentiment, concerning the position of public affairs. On the 27th, many of the leading men of that religion held a meeting; one was a deputy-magistrate; two were pleaders in the sudder or native courts of law; others were moulvies, moonshees, hadjis, agas, &c.; and all signed their names in full—such as Hadji Mahomed Hashim Ishphahanee, and Aga Mahomed Hassan Kooza Kenanee. Nothing could be more positive than some of the assertions contained in the resolutions passed by this meeting: ‘We subjects are well aware that the members of the British government, from the commencement of their dominion in Hindostan, have repeatedly declared and made known their determination not to interfere with the religion or religious observances of any of their subjects; and we repose entire faith in this declaration, and assert, that up to the present time, a space of nearly one hundred years, our religion has never been interfered with. A number of us having left our homes, have found a dwelling and asylum under this government, where we live in peace and safety, protected by the equity and fostering care of the British government, and suffering no kind of injury or loss. As we have ever lived in safety and comfort under the British rule, and have never been molested or interfered with in religious matters; we therefore, with the utmost eagerness and sincerity, hereby determine, that in case of necessity we will serve the government to the utmost of our abilities and means.’ In true oriental form the resolutions ended, in allusion to the governor-general, ‘May his prosperity increase!’
What could Viscount Canning say to all this? How could he, in that early stage of the commotions, but believe in the sincerity of these men: and, believing, to thank them for their expression of loyalty and support? His official reply, in each case, conveyed in pointed terms his conviction that the disaffection among the sepoys was only local and temporary. He could not at that time foresee how severely this conviction would be put to the test.
The hostility to the governor-general, manifested at a later date by some of the English inhabitants of Calcutta, will be noticed in its due place.
Leaving Calcutta, the reader is invited to direct his attention to towns and districts north and northwest, following the course of the Hoogly and the Ganges, up to the busy scenes of mutiny and warfare. The whole district from Calcutta to Benares by land is singularly devoid of interest. The railway is open through Burdwan to Raneegunge; but thence to the great Hindoo capital there is scarcely a town or village worthy of note, scarcely one in which the mutineers disturbed the peaceful occupations of the inhabitants.
Three military stations on the Hoogly—Dumdum, Barrackpore, and Berhampore—all concerned, as we have seen, in the cartridge disturbances—remained quiet during the month of May, after the disbandments. One inquiry connected with those occurrences, not yet adverted to, must here be noticed. The conduct of Colonel S. G. Wheler, commanding the 34th regiment B. N. I.,[[13]] occupied much attention on the part of the Calcutta government, during and after the proceedings relating to the disbanding of the seven companies of that regiment at Barrackpore. Rumours reached the government that the colonel had used language towards his men, indicating his expectation that they would be converted to Christianity, and that he had addressed them on religious subjects generally. In the usual epistolary formalism of routine, the secretary to the government was requested to request Major-general Hearsey to request Brigadier Grant to request Colonel Wheler to furnish some reply to those rumours. The substance of the colonel’s reply was contained in these words: ‘During the last twenty years and upwards, I have been in the habit of speaking to the natives of all classes, sepoys and others, making no distinction, since there is no respect of persons with God, on the subject of our religion, in the highways, cities, bazaars, and villages—not in the lines and regimental bazaars. I have done this from a conviction that every converted Christian is expected, or rather commanded, by the Scriptures to make known the glad tidings of salvation to his lost fellow-creatures: our Saviour having offered himself as a sacrifice for the sins of the whole world, by which alone salvation can be secured.’ He quoted from the Epistle to the Romans to prove that a Christian must necessarily be a better subject to any state than a non-Christian. He declared, however, that he had not given the sepoys cause for believing that any proselyting violence would be used against their own religion. Viscount Canning, passing over in silence the Scriptural phraseology used by Colonel Wheler, wished to ascertain whether the colonel’s religious conversations had been held with the men of the 34th regiment as well as with other natives: seeing that the critical subject at that particular time was the dogged suspicion of the sepoys of that regiment on matters affecting their faith. In a second letter, Colonel Wheler adopted a still more decidedly evangelical tone. He stated that it was his custom to address all natives, whether sepoys or not, on religious matters. ‘I have told them plainly that they are all lost and ruined sinners both by nature and by practice, like myself; that we can do nothing to save ourselves in the way of justifying ourselves in the sight of God. Our hearts being sinful, all our works must consequently be sinful in His sight; and therefore there can be no salvation by works, on which they are all resting and depending.’ This homily, singular as forming part of a military reply to a military question, was carried to a considerable length. On matters of plain fact, Colonel Wheler stated that it was most certain that he had endeavoured by argument and exhortation to convert sepoys as well as others to Christianity; that he was in the habit of enforcing by the only standard which he could admit to be valid, objections concerning ‘the efficacy of their own works of washing in the Ganges, proceeding on pilgrimage, worshipping all kinds of creatures instead of the Creator, and other methods of man’s invention.’ Finally, he announced his determination to adhere to the same policy, even if his worldly position were injured thereby: taking shame to himself for his past lukewarmness as a soldier of Christ.
The whole of the members of the Supreme Court at Calcutta at once decided that an officer, holding Colonel Wheler’s views of duty, ought not to remain in command of a native regiment, especially at such a critical period. The question was not, whether that officer was a good Christian, anxious to communicate to others what he himself fervently believed; but whether the black gown was not more suitable to him than the red coat, in such a country and at such a time.
The native troops at Barrackpore and Chittagong, after the disbandment of the mutinous corps, made professions of loyalty and fidelity to the government, concerning the sincerity of which it is now exceedingly difficult to judge. One theory is, that the men were designing hypocrites from the first; but the frequent examples of wavering and irresolution, afforded during the progress of the mutiny, seem to shew rather that the sepoys were affected by the strength of the temptation and example at each particular time and place. Be this as it may, some of the petitions and addresses deserve notice. Towards the close of May a petition, written in the Persian character (much used in India), was prepared by the native officers of the 70th regiment B. N. I., stationed at Barrackpore, and presented to their commander, Colonel Kennedy. In the names of themselves and the sepoys they said: ‘It is reported that European troops are going up to Delhi and other places, to coerce the mutinous and rebellious there; and we wish to be sent with them also. In consequence of the misconduct of these traitors and scoundrels, confidence in us is weakened, although we are devoted to government; and we therefore trust that we may be sent wherever the European troops go; when, having joined them, we will, by bravery even greater than theirs, regain our good name and trustworthiness. You will then know what really good sepoys are.’ Colonel Kennedy, in a letter to Major-general Hearsey, expressed his full belief that the men were sincere in their protestations; and added, that hitherto he had always been satisfied with the regiment. So important did this manifestation appear to Viscount Canning, that he went to Barrackpore in order to thank the men in person. He appeared before them on parade, on the 27th, and said, among other things: ‘Men of the 70th, I will answer your petition. You have asked to be sent to confront the mutineers of Delhi. You shall go. In a few days, as soon as the arrangements can be made for your progress, you shall proceed to the northwest.’ He expressed his conviction that they would keep their promise to vie with the Europeans in fidelity and bravery; and added: ‘You have another duty to perform. You are going where you will find men, your brothers in arms, who have been deluded into the suspicion against which you have kept firm, that the government has designs against their religion or their caste. Say to them that you at least do not credit this; that you know it to be untrue; that for a hundred years the British government has carefully respected the feelings of its Indian subjects in matters of caste and religion.’
Arrangements were immediately made for sending this faithful, or apparently faithful, regiment to districts where it might render useful service. As there was an insufficient supply of steamers available, the government resolved to send the regiment the whole distance from Barrackpore to Allahabad by country boats on the Ganges—an excessively protracted voyage of eight hundred miles, as the reader is already aware. When the men were about to start, they expressed to Colonel Kennedy a wish that the new Enfield rifle should be served out to them. They declared themselves entirely satisfied with the explanations concerning the cartridges; and they added, in a written petition to which the names of twelve subadars and jemadars were appended: ‘We have thought over the subject; and as we are now going up the country, we beg that the new rifles, about which there has been so much said in the army and all over the country, may be served out to us. By using them in its service, we hope to prove beyond a doubt our fidelity to government; and we will explain to all we meet that there is nothing objectionable in them: otherwise, why should we have taken them? Are we not as careful of our caste and religion as any of them?’ All the native officers of this regiment, so far as can be judged from the names appended to the petition, were Hindoos. When the 70th started to the northwest, every effort was made by the government to set the unhappy cartridge troubles wholly at rest, and to enlist the services of the sepoys of that regiment in diffusing among their compatriots a knowledge of the real facts. Orders, instructions, memoranda, circulars were brought into requisition to explain—that the new rifle fired nine hundred yards, against the two hundred yards’ range of the old musket; that it was lighter than the musket; that its great range and its lightness caused it to be introduced into the Anglo-Indian army; that the new rifle-bullets, requiring machinery for their manufacture, were sent out from England in a finished state; that a few cartridges for those bullets were in the first instance sent out ready prepared with a lubricant, but that the Indian government resolved not to issue them to the native troops, in deference to their religious scruples; that the cartridge-paper had long been, and would continue to be, made at Serampore, without any admixture of grease; that every native regiment would be allowed to lubricate its cartridges with any suitable substance preferred by the men; and that the practice of biting off the ends of the cartridges might be wholly dispensed with. In short, everything that could be done, was done, to remove a suspicion unsound in its origin, and pernicious in its continuance.