The Case for India by Annie Besant (100 best novels of all time TXT) 📕

effect to, he realises that without the forms of power the members exercise more real power than those in our Legislative Councils. He sees education spreading, new industries fostered, villagers encouraged to manage their own affairs and take the burden of their own responsibility, and he wonders why Indian incapacity is so much more efficient than British capacity.

Perhaps, after all, for Indians, Indian rule may be the best.

THE AWAKENING OF THE MERCHANTS.

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THE AWAKENING OF INDIAN WOMANHOOD.

The position of women in the ancient Aryan civilisation was a very noble one. The great majority married, becoming, as Manu said, the Light of the Home; some took up the ascetic life, remained unmarried, and sought the knowledge of Brahma. The story of the Rani Damayanti, to whom her husband's ministers came, when they were troubled by the Raja's gambling, that of Gandhari, in the Council of Kings and Warrior Chiefs, remonstrating with her headstrong son; in later days, of Padmavati of Chitoor, of Mirabai of Marwar, the sweet poetess, of Tarabai of Thoda, the warrior, of Chand Bibi, the defender of Ahmednagar, of Ahalya Bai of Indore, the great Ruler--all these and countless others are well known.

Only in the last two or three generations have Indian women slipped away from their place at their husbands' side, and left them unhelped in their public life. But even now they wield great influence over husband and son. Culture has never forsaken them, but the English education of their husbands and sons, with the neglect of Sanskrit and the Vernacular, have made a barrier between the culture of the husband and that of the wife, and has shut the woman out from her old sympathy with the larger life of men. While the interests of the husband have widened, those of the wife have narrowed. The materialising of the husband tended also, by reaction, to render the wife's religion less broad and wise.

The wish to save their sons from the materialising results of English education awoke keen sympathy among Indian mothers with the movement to make religion an integral part of education. It was, perhaps, the first movement in modern days which aroused among them in all parts a keen and living interest.

The Partition of Bengal was bitterly resented by Bengali women, and was another factor in the outward-turning change. When the editor of an Extremist newspaper was prosecuted for sedition, convicted and sentenced, five hundred Bengali women went to his mother to show their sympathy, not by condolences, but by congratulations. Such was the feeling of the well-born women of Bengal.

Then the troubles of Indians outside India roused the ever quick sympathy of Indian women, and the attack in South Africa on the sacredness of Indian marriage drew large numbers of them out of their homes to protest against the wrong.

The Indentured Labour question, involving the dishonour of women, again, moved them deeply, and even sent a deputation to the Viceroy composed of women.

These were, perhaps, the chief outer causes; but deep in the heart of India's daughters arose the Mother's voice, calling on them to help Her to arise, and to be once more mistress in Her own household. Indian women, nursed on Her old literature, with its wonderful ideals of womanly perfection, could not remain indifferent to the great movement for India's liberty. And during the last few years the hidden fire, long burning in their hearts, fire of love to Bharatamata, fire of resentment against the lessened influence of the religion which they passionately love, instinctive dislike of the foreigner as ruling in their land, have caused a marvellous awakening. The strength of the Home Rule movement is rendered tenfold greater by the adhesion to it of large numbers of women, who bring to its helping the uncalculating heroism, the endurance, the self-sacrifice, of the feminine nature. Our League's best recruits are among the women of India, and the women of Madras boast that they marched in procession when the men were stopped, and that their prayers in the temples set the interned captives free. Home Rule has become so intertwined with religion by the prayers offered up in the great Southern Temples, sacred places of pilgrimage, and spreading from them to village temples, and also by its being preached up and down the country by Sadhus and Sannyasins, that it has become in the minds of the women and of the ever religious masses, inextricably intertwined with religion. That is, in this country, the surest way of winning alike the women of the higher classes and the men and women villagers. And that is why I have said that the two words, "Home Rule," have become a Mantram.

THE AWAKENING OF THE MASSES.

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CHAPTER III.


WHY INDIA DEMANDS HOME RULE.

India demands Home Rule for two reasons, one essential and vital, the other less important but necessary: Firstly, because Freedom is the birthright of every Nation; secondly, because her most important interests are now made subservient to the interests of the British Empire without her consent, and her resources are not utilised for her greatest needs. It is enough only to mention the money spent on her Army, not for local defence but for Imperial purposes, as compared with that spent on primary education.


I. THE VITAL REASON.

What is a Nation?

Self-Government is necessary to the self-respect and dignity of a People; Other-Government emasculates a Nation, lowers its character, and lessens its capacity. The wrong done by the Arms Act, which Raja Rampal Singh voiced in the Second Congress as a wrong which outweighed all the benefits of British Rule, was its weakening and debasing effect on Indian manhood. "We cannot," he declared, "be grateful to it for degrading our natures, for systematically crushing out all martial spirit, for converting a race of soldiers and heroes into a timid flock of quill-driving sheep." This was done not by the fact that a man did not carry arms--few carry them in England--but that men were deprived of the _right_ to carry them. A Nation, an individual, cannot develop his capacities to the utmost without liberty. And this is recognised everywhere except in India. As Mazzini truly said:

God has written a line of His thought over the cradle of every
people. That is its special mission. It cannot be cancelled; it
must be freely developed.

For what is a Nation? It is a spark of the Divine Fire, a fragment of the Divine Life, outbreathed into the world, and gathering round itself a mass of individuals, men, women and children, whom it binds together into one. Its qualities, its powers, in a word, its type, depend on the fragment of the Divine Life embodied in it, the Life which shapes it, evolves it, colours it, and makes it One. The magic of Nationality is the feeling of oneness, and the use of Nationality is to serve the world in the particular way for which its type fits it. This is what Mazzini called "its special mission," the duty given to it by God in its birth-hour. Thus India had the duty of spreading the idea of Dharma, Persia that of Purity, Egypt that of Science, Greece that of Beauty, Rome that of Law. But to render its full service to Humanity it must develop along its own lines, and be Self-determined in its evolution. It must be Itself, and not Another. The whole world suffers where a Nationality is distorted or suppressed, before its mission to the world is accomplished.

The Cry for Self-Rule.

Hence the cry of a Nation for Freedom, for Self-Rule, is not a cry of mere selfishness demanding more Rights that it may enjoy more happiness. Even in that there is nothing wrong, for happiness means fulness of life, and to enjoy such fulness is a righteous claim. But the demand for Self-Rule is a demand for the evolution of its own nature for the Service of Humanity. It is a demand of the deepest Spirituality, an expression of the longing to give its very best to the world. Hence dangers cannot check it, nor threats appal, nor offerings of greater pleasures lure it to give up its demand for Freedom. In the adapted words of a Christian Scripture, it passionately cries: "What shall it profit a Nation if it gain the whole world and lose its own Soul? What shall a Nation give in exchange for its Soul?" Better hardship and freedom, than luxury and thraldom. This is the spirit of the Home Rule movement, and therefore it cannot be crushed, it cannot be destroyed, it is eternal and ever young. Nor can it be persuaded to exchange its birthright for any mess of efficiency-pottage at the hands of the bureaucracy.

Stunting the Race.

Coming closer to the daily life of the people as individuals, we see that the character of each man, woman and child is degraded and weakened by a foreign administration, and this is most keenly felt by the best Indians. Speaking on the employment of Indians in the Public Services, Gopal Krishna Gokhale said:

A kind of dwarfing or stunting of the Indian race is going on
under the present system. We must live all the days of our life
in an atmosphere of inferiority, and the tallest of us must
bend, in order that the exigencies of the system may be
satisfied. The upward impulse, if I may use such an expression,
which every schoolboy at Eton or Harrow may feel that he may
one day be a Gladstone, a Nelson, or a Wellington, and which
may draw forth the best efforts of which he is capable, that is
denied to us. The full height to which our manhood is capable
of rising can never be reached by us under the present system.
The moral elevation which every Self-governing people feel
cannot be felt by us. Our administrative and military talents
must gradually disappear owing to sheer disuse, till at last
our lot, as hewers of wood and drawers of water in our own
country, is stereotyped.

The Hon. Mr. Bhupendranath Basu has spoken on similar lines:

A bureaucratic administration, conducted by an imported agency,
and centring all power in its hands, and undertaking all
responsibility, has acted as a dead weight on the Soul of
India, stifling in us all sense of initiative, for the lack of
which we are condemned, atrophying the nerves of action and,
what is more serious, necessarily dwarfing in us all feeling of
self-respect.

In this connexion the warning of Lord Salisbury to Cooper's Hill students is significant:

No system of Government can be permanently safe where there is
a feeling of inferiority or of mortification affecting the
relations between the governing and the governed. There is
nothing I would more earnestly wish to impress upon all who
leave this country for the purpose of governing India than