“But what does he mean by saying he is a student of a mission college? Is he a Christian?”
“He meant just what he said, and he is not a Christian, nor ever will he be. Good people in America, Scotland, and England, most of whom would never dream of collegiate education for their own sons, are pinching themselves to bestow it in pure waste on Indian youths. Their scheme is an oblique, subterranean attack on heathenism; the theory being that with the jam of secular education, leading to a University degree, the pill of moral or religious instruction may be coaxed down the heathen gullet.”
“But does it succeed; do they make converts?”
“They make no converts, for the subtle Oriental swallows the jam and rejects the pill; but the mere example of the sober, righteous, and godly lives of the principals and professors, who are most excellent and devoted men, must have a certain moral value. Yet, as Lord Lansdowne pointed out the other day, the market is dangerously overstocked with graduates of our Universities who look for employment in the administration. An immense number are employed, but year by year the college mills grind out increasing lists of youths foredoomed to failure and disappointment, and meanwhile trade, manufactures, and the industrial arts are neglected and in fact regarded with contempt by our new literary mandarins in posse.”
“But our young friend said he wanted steam-engines and factories,” said Pagett.
“Yes, he would like to direct such concerns. He wants to begin at the top, for manual labour is held to be discreditable, and he would never defile his hands by the apprenticeship which the architects, engineers, and manufacturers of England cheerfully undergo; and he would be aghast to learn that the leading names of industrial enterprise in England belonged a generation or two since, or now belong, to men who wrought with their own hands. And, though he talks glibly of manufacturers, he refuses to see that the Indian manufacturer of the future will be the despised workman of the present. It was proposed, for example, a few weeks ago, that a certain municipality in this province should establish an elementary technical school for the sons of workmen. The stress of the opposition to the plan came from a pleader who owed all he had to a college education bestowed on him gratis by Government and missions. You would have fancied some fine old crusted Tory squire of the last generation was speaking. ‘These people,’ he said, ‘want no education, for they learn their trades from their fathers, and to teach a workman’s son the elements of mathematics and physical science would give him ideas above his business. They must be kept in their place, and it was idle to imagine that there was any science in wood or iron work.’ And he carried his point. But the Indian workman will rise in the social scale in spite of the new literary caste.”
“In England we have scarcely begun to realise that there is an industrial class in this country, yet, I suppose, the example of men like Edwards, for instance, must tell,” said Pagett thoughtfully.
“That you shouldn’t know much about it is natural enough, for there are but few sources of information. India in this, as in other respects, is like a badly kept ledger—not written up to date. And men like Edwards are, in reality, missionaries who by precept and example are teaching more lessons than they know. Only a few, however, of their crowds of subordinates seem to care to try to emulate them, and aim at individual advancement; the rest drop into the ancient Indian caste groove.”
“How do you mean?” asked Pagett.
“Well, it is found that the new railway and factory workmen, the fitter, the smith, the engine-driver, and the rest are already forming separate hereditary castes. You may notice this down at Jamalpur in Bengal, one of the oldest railway centres; and at other places, and in other industries, they are following the same inexorable Indian law.”