India: What can it teach us? Part 4

"The second are those who will not hesitate to tell a lie when they have a motive for it, and are not restrained by an oath. In taking an oath, they are afraid of two things, the anger of G.o.d and the odium of men.

"Only three days ago," he continued, "I required a power of attorney from a lady of rank, to enable me to act for her in a case pending before the court in this town. It was given to me by her brother, and two witnesses came to declare that she had given it. 'Now,' said I, 'this lady is known to live under the curtain, and you will be asked by the judge whether you saw her give this paper: what will you say?'

They both replied: 'If the judge asks us the question without an oath, we will say "_Yes_;" it will save much trouble, and we know that she _did_ give the paper, though we did not really _see_ her give it; but if he puts the Koran into our hands, we must say "_No_," for we should otherwise be pointed at by all the town as perjured wretches--our enemies would soon tell everybody that we had taken a false oath.'

"Now," the native lawyer went on, "the form of an oath is a great check on this sort of persons.

"The third cla.s.s consists of men who will tell lies whenever they have a sufficient motive, whether they have the Koran or Ganges-water in their hand or not. Nothing will ever prevent their doing so; and the declaration which you propose would be just as well as any other for them."

"Which cla.s.s do you consider the most numerous of the three?"

"I consider the second the most numerous, and wish the oath to be retained for them."

"That is, of all the men you see examined in our courts, you think the most come under the cla.s.s of those who will, under the influence of strong motives, tell lies, if they have not the Koran or Ganges-water in their hands?"

"Yes."

"But do not a great many of those whom you consider to be included among the second cla.s.s come from the village-communities--the peasantry of the country?"

"Yes."

"And do you not think that the greatest part of those men who will tell lies in the court, under the influence of strong motives, unless they have the Koran or Ganges-water in their hands, would refuse to tell lies, if questioned before the people of their villages, among the circle in which they live?"

"Of course I do; three-fourths of those who do not scruple to lie in the courts, would be ashamed to lie before their neighbors, or the elders of their village."

"You think that the people of the village-communities are more ashamed to tell lies before their neighbors than the people of towns?"

"Much more--there is no comparison."

"And the people of towns and cities bear in India but a small proportion to the people of the village-communities?"

"I should think a very small proportion indeed."

"Then you think that in the ma.s.s of the population of India, _out of our courts_, the first cla.s.s, or those who speak truth, whether they have the Koran or Ganges-water in their hands or not, would be found more numerous than the other two?"

"Certainly I do; if they were always to be questioned before their neighbors or elders, so that they could feel that their neighbors and elders could know what they say."

It was from a simple sense of justice that I felt bound to quote this testimony of Colonel Sleeman as to the truthful character of the natives of India, when _left to themselves_. My interest lies altogether with the people of India, _when left to themselves_, and historically I should like to draw a line after the year one thousand after Christ. When you read the atrocities committed by the Mohammedan conquerors of India from that time to the time when England stepped in and, whatever may be said by her envious critics, made, at all events, the broad principles of our common humanity respected once more in India, the wonder, to my mind, is how any nation could have survived such an _Inferno_ without being turned into devils themselves.

Now, it is quite true that during the two thousand years which precede the time of Mahmud of Gazni, India has had but few foreign visitors, and few foreign critics; still it is surely extremely strange that whenever, either in Greek, or in Chinese, or in Persian, or in Arab writings, we meet with any attempts at describing the distinguishing features in the national character of the Indians, regard for truth and justice should always be mentioned first.

_Ktesias_, the famous Greek physician of Artaxerxes Mnemon (present at the battle of Cunaxa, 404 B.C.), the first Greek writer who tells us anything about the character of the Indians, such as he heard it described at the Persian court, has a special chapter "On the Justice of the Indians."[39]

_Megasthenes_,[40] the amba.s.sador of Seleucus Nicator at the court of Sandrocottus in Palibothra (Pa_t_aliputra, the modern Patna), states that thefts were extremely rare, and that they honored truth and virtue.[41]

_Arrian_ (in the second century, the pupil of Epictetus), when speaking of the public overseers or superintendents in India, says:[42] "They oversee what goes on in the country or towns, and report everything to the king, where the people have a king, and to the magistrates, where the people are self-governed, and it is against use and wont for these to give in a false report; _but indeed no Indian is accused of lying_."[43]

The Chinese, who come next in order of time, bear the same, I believe, unanimous testimony in favor of the honesty and veracity of the Hindus. [The earliest witness is Su-we, a relative of Fan-chen, King of Siam, who between 222 and 227 A.D. sailed round the whole of India, till he reached the mouth of the Indus, and then explored the country.

After his return to Sinto, he received four Yueh-chi horses, sent by a king of India as a present to the King of Siam and his amba.s.sador. At the time when these horses arrived in Siam (it took them four years to travel there), there was staying at the court of Siam an amba.s.sador of the Emperor of China, Khang-thai, and this is the account which he received of the kingdom of India: "It is a kingdom in which the religion of Buddha flourishes. The inhabitants are straightforward and honest, and the soil is very fertile. The king is called Meu-lun, and his capital is surrounded by walls," etc. This was in about 231 A.D.

In 605 we hear again of the Emperor Yang-ti sending an amba.s.sador, Fei-tu, to India, and this is what among other things he points out as peculiar to the Hindus: "They believe in solemn oaths."][44] Let me quote Hiouen-thsang, the most famous of the Chinese Buddhist pilgrims, who visited India in the seventh century.[45] "Though the Indians," he writes, "are of a light temperament, they are distinguished by the straightforwardness and honesty of their character. With regard to riches, they never take anything unjustly; with regard to justice, they make even excessive concessions....

Straightforwardness is the distinguishing feature of their administration."

If we turn to the accounts given by the Mohammedan conquerors of India, we find Idrisi, in his Geography (written in the eleventh century), summing up their opinion of the Indians in the following words:[46]

"The Indians are naturally inclined to justice, and never depart from it in their actions. Their good faith, honesty, and fidelity to their engagements are well known, and they are so famous for these qualities that people flock to their country from every side."

Again, in the thirteenth century, Shems-ed-din Abu Abdallah quotes the following judgment of Bedi ezr Zenan: "The Indians are innumerable, like grains of sand, free from all deceit and violence. They fear neither death nor life."[47]

In the thirteenth century we have the testimony of Marco Polo,[48]who thus speaks of the _Abraiaman_, a name by which he seems to mean the Brahmans who, though, not traders by profession, might well have been employed for great commercial transactions by the king. This was particularly the case during times which the Brahmans would call times of distress, when many things were allowed which at other times were forbidden by the laws. "You must know," Marco Polo says, "that these Abraiaman are the best merchants in the world, and the most truthful, for they would not tell a lie for anything on earth."

In the fourteenth century we have Friar Jorda.n.u.s, who goes out of his way to tell us that the people of Lesser India (South and Western India) are true in speech and eminent in justice.[49]

In the fifteenth century, Kamal-eddin Abd-errazak Samarkandi (1413-1482), who went as amba.s.sador of the Khakan to the prince of Kalikut and to the King of Vidyanagara (about 1440-1445), bears testimony to the perfect security which merchants enjoy in that country.[50]

In the sixteenth century, Abu Fazl, the minister of the Emperor Akbar, says in his Ayin Akbari: "The Hindus are religious, affable, cheerful, lovers of justice, given to retirement, able in business, admirers of truth, grateful and of unbounded fidelity; and their soldiers know not what it is to fly from the field of battle."[51]

And even in quite modern times the Mohammedans seem willing to admit that the Hindus, at all events in their dealings with Hindus, are more straightforward than Mohammedans in their dealings with Mohammedans.

Thus Meer Sulamut Ali, a venerable old Mussulman, and, as Colonel Sleeman says, a most valuable public servant, was obliged to admit that "a Hindu may feel himself authorized to take in a Mussulman, and might even think it meritorious to do so; but he would never think it meritorious to take in one of his own religion. There are no less than seventy-two sects of Mohammedans; and every one of these sects would not only take in the followers of every other religion on earth, but every member of every one of the other seventy-one sects; and the nearer that sect is to his own, the greater the merit of taking in its members."[52]

So I could go on quoting from book after book, and again and again we should see how it was love of truth that struck all the people who came in contact with India, as the prominent feature in the national character of its inhabitants. No one ever accused them of falsehood.

There must surely be some ground for this, for it is not a remark that is frequently made by travellers in foreign countries, even in our time, that their inhabitants invariably speak the truth. Read the accounts of English travellers in France, and you will find very little said about French honesty and veracity, while French accounts of England are seldom without a fling at _Perfide Albion_!

But if all this is true, how is it, you may well ask, that public opinion in England is so decidedly unfriendly to the people of India; at the utmost tolerates and patronizes them, but will never trust them, never treat them on terms of equality?

I have already hinted at some of the reasons. Public opinion with regard to India is made up in England chiefly by those who have spent their lives in Calcutta, Bombay, Madras, or some other of the princ.i.p.al towns in India. The native element in such towns contains mostly the most unfavorable specimens of the Indian population. An insight into the domestic life of the more respectable cla.s.ses, even in towns, is difficult to obtain; and, when it is obtained, it is extremely difficult to judge of their manners according to our standard of what is proper, respectable, or gentlemanlike. The misunderstandings are frequent and often most grotesque; and such, we must confess, is human nature, that when we hear the different and often most conflicting accounts of the character of the Hindus, we are naturally skeptical with regard to unsuspected virtues among them, while we are quite disposed to accept unfavorable accounts of their character.

Lest I should seem to be pleading too much on the native side of the question, and to exaggerate the difficulty of forming a correct estimate of the character of the Hindus, let me appeal to one of the most distinguished, learned, and judicious members of the Indian Civil Service, the author of the "History of India," Mountstuart Elphinstone.

"Englishmen in India,"[53] he says, "have less opportunity than might be expected of forming opinions of the native character. Even in England, few know much of the people beyond their own cla.s.s, and what they do know, they learn from newspapers and publications of a description which does not exist in India. In that country also, religion and manners put bars to our intimacy with the natives, and limit the number of transactions as well as the free communication of opinions. We know nothing of the interior of families but by report, and have no share in those numerous occurrences of life in which the amiable parts of character are most exhibited." "Missionaries of a different religion,[54] judges, police-magistrates, officers of revenue or customs, and even diplomatists, do not see the most virtuous portion of a nation, nor any portion, unless when influenced by pa.s.sion, or occupied by some personal interest. What we _do_ see we judge by our own standard. We conclude that a man who cries like a child on slight occasions must always be incapable of acting or suffering with dignity; and that one who allows himself to be called a liar would not be ashamed of any baseness. Our writers also confound the distinctions of time and place; they combine in one character the Maratta and the Bengalese, and tax the present generation with the crimes of the heroes of the Mahabharata. It might be argued, in opposition to many unfavorable testimonies, that those who have known the Indians longest have always the best opinion of them; but this is rather a compliment to human nature than to them, since it is true of every other people. It is more in point, that all persons who have retired from India think better of the people they have left, after comparing them with others, even of the most justly-admired nations."

But what is still more extraordinary than the ready acceptance of judgments unfavorable to the character of the Hindus, is the determined way in which public opinion, swayed by the statements of certain unfavorable critics, has persistently ignored the evidence which members of the Civil Service, officers and statesmen--men of the highest authority--have given again and again, in direct opposition to these unfavorable opinions.

Here, too, I must ask to be allowed to quote at least a few of these witnesses on the other side.

Warren Hastings thus speaks of the Hindus in general: "They are gentle and benevolent, more susceptible of grat.i.tude for kindness shown them, and less prompted to vengeance for wrongs inflicted than any people on the face of the earth; faithful, affectionate, submissive to legal authority."

Bishop Heber said: "The Hindus are brave, courteous, intelligent, most eager for knowledge and improvement; sober, industrious, dutiful to parents, affectionate to their children, uniformly gentle and patient, and more easily affected by kindness and attention to their wants and feelings than any people I ever met with."[55]

Elphinstone states: "No set of people among the Hindus are so depraved as the dregs of our own great towns. The villagers are everywhere amiable, affectionate to their families, kind to their neighbors, and toward all but the government honest and sincere. Including the Thugs and Dacoits, the ma.s.s of crime is less in India than in England. The Thugs are almost a separate nation, and the Dacoits are desperate ruffians in gangs. The Hindus are mild and gentle people, more merciful to prisoners than any other Asiatics. Their freedom from gross debauchery is the point in which they appear to most advantage; and their superiority in purity of manners is not flattering to our self-esteem."[56]

Yet Elphinstone can be most severe on the real faults of the people of India. He states that, at present, want of veracity is one of their prominent vices, but he adds[57] "that such deceit is most common in people connected with government, a cla.s.s which spreads far in India, as, from the nature of the land-revenue, the lowest villager is often obliged to resist force by fraud."[58]

Sir John Malcolm writes:[59] "I have hardly ever known where a person did understand the language, or where a calm communication was made to a native of India, through a well-informed and trustworthy medium, that the result did not prove, that what had at first been stated as falsehood had either proceeded from fear or from misapprehension. I by no means wish to state that our Indian subjects are more free from this vice than other nations that occupy a nearly equal position in society, but I am positive that they are not more addicted to untruth."

Sir Thomas Munro bears even stronger testimony. He writes:[60] "If a good system of agriculture, unrivalled manufacturing skill, a capacity to produce whatever can contribute to either convenience or luxury, schools established in every village for teaching reading, writing, and arithmetic,[61] the general practice of hospitality and charity among each other, and, above all, a treatment of the female s.e.x full of confidence, respect, and delicacy, are among the signs which denote a civilized people--then the Hindus are not inferior to the nations of Europe--and if civilization is to become an article of trade between England and India, I am convinced that England will gain by the import cargo."

My own experience with regard to the native character has been, of course, very limited. Those Hindus whom I have had the pleasure to know personally in Europe may be looked upon as exceptional, as the best specimens, it may be, that India could produce. Also, my intercourse with them has naturally been such that it could hardly have brought out the darker sides of human nature. During the last twenty years, however, I have had some excellent opportunities of watching a number of native scholars under circ.u.mstances where it is not difficult to detect a man's true character--I mean in literary work and, more particularly, in literary controversy. I have watched them carrying on such controversies both among themselves and with certain European scholars, and I feel bound to say that, with hardly one exception, they have displayed a far greater respect for truth and a far more manly and generous spirit than we are accustomed to even in Europe and America. They have shown strength, but no rudeness; nay, I know that nothing has surprised them so much as the coa.r.s.e invective to which certain Sanskrit scholars have condescended, rudeness of speech being, according to their view of human nature, a safe sign not only of bad breeding, but of want of knowledge. When they were wrong, they have readily admitted their mistakes; when they were right, they have never sneered at their European adversaries. There has been, with few exceptions, no quibbling, no special pleading, no untruthfulness on their part, and certainly none of that low cunning of the scholar who writes down and publishes what he knows perfectly well to be false, and snaps his fingers at those who still value truth and self-respect more highly than victory or applause at any price.

Here, too, we might possibly gain by the import cargo.

Let me add that I have been repeatedly told by English merchants that commercial honor stands higher in India than in any other country, and that a dishonored bill is hardly known there.