Concerning Animals and Other Matters by Edward Hamilton Aitken (surface ebook reader TXT) 📕

of an observant and judicious man, studying him with all the sympathetic interest of novelty, and such he is now.

The other reason for the chronic poverty of the Indian peasant is that, if he had money beyond his immediate necessity, he could not keep it. It is the despair of the Government of India and of every English official who endeavours to improve his condition that he cannot keep his land, or his cattle, or anything else on which his permanent welfare depends. The following extract from _The Reminiscences of an Indian Police Official_ gives a lively picture of the effect of unaccustomed wealth, not on peasants, but on farmers owning land and cattle and used to something like comfort.

"Yellapa, like all cotton growers in that part of the Western Presidency, profited enormously by the high price of the staple during the American war. Silver was poured into the country (literally) in _crores_ (millions sterling), and cultivators who previously had as much as they could do to live, suddenly found themselves possessed of sums their imagination had never dreamt of. What to do with their wealth, how to spend their cash was their problem. Having laden their women and children with ornaments, and decked them out in expensive _sarees_, they launched into the wildest extravagance in the matter of carts and trotting bullocks, going even as far as silver-plated yokes and harness studded with silver mountings. Even silver tyres to the wheels became the fashion. Twelve and fifteen rupees were eagerly paid for a pair of trotting bullocks. Trotting matches for large stakes were common; and the whole rural population appeared with expensive red silk umbrellas, which an enterprising English firm imported as likely to gratify the general taste for display. Many took to drink, not country liquors such as had satisfied them previously, but British brandy, rum, gin, and even champagne."

A few pages further on the author tells us of the ruin by debt and drunkenness of the families which had indulged in these extravagances. The fact is that to keep for to-morrow what is in the hand to-day demands imagination, purpose and self-discipline, which the Hindu working man has not. He is the product of centuries, during which his rulers made the life of to-morrow too uncertain, while his climate made the life of to-day too easy. No outward applications will alone cure his poverty, because it is a symptom of an inward disease.

When a healthier state of mind shall awaken an appetite for comforts and conveniences, and create necessities unknown to his fathers, then degrading poverty will no longer be possible as the common lot. And it was to be hoped that the British rule would in time have this happy effect. Tennant evidently thought that it had begun to do so even in his day. "The existence," he says, "of a regular British Government is but a recent circumstance; yet in the course of a few years complete security has been afforded to all of its dependants; many new manufactures have been established, many more have been extended to answer the demands of a larger exportation. We have therefore conferred upon our Asiatic subjects an increase of security, of industry and of produce, and of consequent greater means of enjoyment."

It is therefore a very grave charge that Mr. Keir Hardie brings against the British Administration when he says, a century after these words were written, that the standard of living among the Hindu peasantry has deteriorated. Happily there does not appear to have been a close relation between facts and Mr. Keir Hardie's conclusions during his Indian tour, so we may continue to put our confidence in the many hopeful indications that exist of a distinct improvement in the ideal of life which has so long prevailed among our poor Indian fellow-subjects. The rise in the wages of both skilled and unskilled labour during even the last thirty years, especially in and near important towns, has been most remarkable.

It is more to the point to know what the labourer is able to do and actually does with his wages, and here the returns of trade and the reports of the railway companies, post office and savings bank have striking evidence to offer. They are published annually, and anyone, even Mr. Keir Hardie, may consult them who likes his facts in statistical form. For those who live in India there are abundant evidences with more colour in them. Some thirty years ago, or more, there was a steamship company in Bombay owning two small steamers which carried passengers across the harbour. By degrees it extended its operations and increased its fleet until it had a daily service of fast steamers, with accommodation for nearly a thousand third-class passengers, which went down the coast as far as Goa, calling at every petty port on the way. The head of the firm retired some years ago, having made his pile. Seldom has a more profitable enterprise been started in Bombay. And whence did the profits come? From the pockets of Hindu peasants. The Mahrattas of the Ratnagiri District supply most of the "labour" required in Bombay, and for these the company spread its nets. And by their incessant coming and going it amassed its wealth.

Heads of mercantile firms and Government offices, and all who have to deal with the Mahratta "puttiwala," viewed its success without surprise. Though always grumbling at his wages, he never appears to be without the means and the will to travel. A marriage, a religious ceremony in his family, or the death of some relative, requires his immediate presence in his village, and he asks for leave. If he cannot get it otherwise, he offers to forfeit his pay for the period. If it is still refused, he resigns his situation and goes. This does not indicate pinching poverty; there must be some margin between such men and starvation. And a saunter through their villages will amply confirm such a surmise.

It is no uncommon thing in these coast villages to see that foreign luxury, a chair, perhaps even an easy-chair, in the verandah of a common Bhundaree (toddy-drawer). The rapidly growing use of chairs, glass tumblers, enamelled ironware, soda-water and lemonade, patent medicines, and even cheap watches, declares plainly that the young Hindu of the present day does not live as his fathers did. Men go better dressed, and their children are clothed at an earlier age. The advertisements in vernacular languages that one meets with, circulated and posted up in all sorts of places, tell the same tale convincingly; for the advertiser knows his business, and will not angle where no fish rise.

Nor are large towns like Bombay the only places where the Hindu peasant widens his horizon and acquires new tastes. In the Fiji Islands there are about 22,000 natives of India who went out as indentured coolies with the option of returning at the end of five years at their own expense, or after ten years at that of Government. When these men come home, they bring with them new tastes and new ideas, as well as the habit of saving money and thousands of rupees saved during their short exile. In Mauritius and South Africa the Hindu working man is learning the same lessons. When he gets back to the sleepy life of his native village, he is not likely to settle down contentedly at the level from which he started.

On every hand, in short, forces are at work stirring discontent in the breasts of the younger generation with the existence which was the heritage of their fathers. These forces operate from the outside, and the mass is large and very inert: it would be rash to say that in the heart of it there are not still millions who regard a monotonous struggle for a bare existence as their portion from Providence. But when a man who has travelled in India for half a cold season tells us that the standard of living in India has deteriorated, we are tempted to quote from Sir Ali Baba: "What is it that these travelling people put on paper? Let me put it in the form of a conundrum. Q. What is it that the travelling M.P. treasures up and the Anglo-Indian hastens to throw away? A. Erroneous hazy, distorted impressions." "One of the most serious duties attending a residence in India is the correcting of those misapprehensions which your travelling M.P. sacrifices his bath to hustle upon paper."


XIX


BORROWED INDIAN WORDS

Of the results of the Roman supremacy in Britain none have been so permanent as their influence on our language. No doubt this was less due to any direct effect that their residence among the Britons had at the time on vernacular speech than to the fact that, for many centuries after their departure, Latin was the language, throughout Europe, of literature and scholarship. Our supremacy in India is acting on the languages of that country in both ways, and though it has scarcely lasted half as long yet as the Roman rule in Britain, English already bids fair to become one day the common tongue of the Hindus. But there is also a current flowing the other way, comparatively insignificant, but curious and interesting.

Few persons in England are aware how often they use words of Indian origin in common speech. In attempting to give a list of these I will exclude the trade names of articles of Indian produce or manufacture, which have no literary interest, and also words which indicate objects, ideas or customs that are not English, and therefore have no English equivalents, such as "tom-tom," "sepoy" and "suttee," I will also omit Indian words, such as "bundobust," and "griffin," which are used by writers like Thackeray in the same way in which French terms are commonly introduced into English composition.

Of course, it is not always possible to draw a hard and fast line. There are words which first came into England as the trade names of Indian products, but have extended their significance, or entirely changed it, and taken a permanent place in the English language. Pepper still means what it originally meant, but it has also become a verb. Another example is Shawl, a word which has lost all trace of its Oriental origin. It is a pure Hindustani word, pronounced "Shal," and indicating an article thus described in the seventeenth century by Thevenot, as quoted in Hobson-Jobson:--"Une Chal, qui est une maniere de toilette d'une laine tres fine qui se fait a Cachmir." With the article to England came the name, but soon spread itself over all fabrics worn in the same fashion, except the Scotch plaid, which held its own.

Somewhat similar is Calico, originally a fine cotton cloth imported from Calicut. This place is called Calicot by the natives, and may have dropped the final T through the influence of French dressmakers. Chintz is another example, being the Hindustani word "cheent," which means a spotted cotton cloth. In trade fabrics are always described in the plural, and the Z in Chintz is no doubt a perversion, through misunderstanding, of the terminal S. Lac is another Indian word which has retained its own meaning, but it has gone beyond it and given rise to a verb "to lacquer."

With these perhaps should be mentioned Pyjamas and Shampoo, both of which have undergone strange perversions. Pyjama is an Indian name for loose drawers or trousers tied with a cord round the waist, such as Mussulmans of both sexes wear. In India the Pyjama was long ago adopted, with a loose coat to match, as a more decent and comfortable costume than the British nightshirt, and when Anglo-Indians retired they brought the fashion home with them, English tailors called the whole costume a "Pyjama