Lang John
Wanderings in India, and Other Sketches of Life in Hindostan
In December, eighteen hundred and forty-nine, the road between Saharumpore and Umballah was infested by a gang of thieves. Several officers had been stopped, robbed, and plundered of their money and valuables. I had been invited to Lahore, to witness the installation of Sir Walter Gilbert and Sir Henry Elliot as Knights Commanders of the Bath. The danger, near a place called Juggadree, was pointed out to me by a mail contractor, who, finding me determined to proceed, recommended me to dress as a lady for a couple of stages. I did so. I borrowed a gown, a shawl, and a nightcap; and, when I came near the dangerous locality, I put them on, and commanded the bearers to say I was a "mem-Sahib," in the event of the palkee being stopped. Sure enough, the palkee was stopped, near Juggadree, by a gang of ten or twelve armed men, one of whom opened the door to satisfy himself of the truth of the statement made by the bearers. The moment the ruffian saw my nightcap – a very prettily-frilled one it was, lent to me by a very pretty woman – likewise a small bolster, which, beneath my shawl, represented a sleeping baby, he closed the door, and requested the bearers to take up the palkee, and proceed; ay, and what was more, he enjoined them to be "careful of the mem-Sahib!"
I have incidentally spoken of the installation of Sir Walter Gilbert and Sir Henry Elliot, in December, eighteen hundred and forty-nine. Eight years have not yet elapsed, and how many of the principal characters in that magnificent spectacle have departed hence! Sir Walter is dead; Sir Henry is dead. Sir Charles Napier and Sir Dudley Hill, who led them up to Lord Dalhousie, are dead. Colonel Mountain, who carried the cushion on which was placed the insignia of the order is dead. And Sir Henry Lawrence is dead; and poor Stuart Beatson. Alas! how many of that gay throng, men and women, husbands, fathers, wives, and daughters, who had assembled to witness the ceremony, have perished during the recent revolt in the Upper Provinces of India! Those who were present on that sixth of December eighteen hundred and forty-nine, and who, in eighteen hundred and fifty-seven, quietly reflect on what has occurred since, will scarcely believe in their own existence. It must appear to them – as it often appears to me – as a dream; a dream in which we saw Sir Charles Napier, with his spare form, his eagle eyes, his aquiline nose, and long grey beard, joking Sir Dudley Hill on his corpulence and baldness, and asking him what sort of figure he would cut now, in leading a forlorn hope? and Sir Dudley, proudly and loudly replying, that he felt a better man than ever. Presently, a meek civilian, in a white neckcloth, and ignorant of Sir Dudley's early deeds, was so unfortunate as to put the question: —
"Did you ever lead a forlorn hope, Sir Dudley?" a query which induced Sir Dudley Hill to groan, previously to exclaiming —
"Such is fame! A forlorn hope, my dear sir! I have led fifty!"
This was, of course, an exaggeration; but I believe that Sir Dudley Hill had, in the Peninsular War, led more forlorn hopes than any other officer in the British army.
I have wandered away from the high road to Agra, and must return to it. I parted with the ensign at Bewah, and commenced reading the books which the then unknown lady had entrusted to my care. The day, towards noon, became hot, damp, and extremely oppressive; and there was no dâk bungalow, or other abode, within nine miles of me. Before long, I heard thunder in the distance, and presently the bearers communicated to me that a heavy storm was approaching, and that, in order to escape its fury, they wished to halt at a village just a-head of us. I consented, and was now hurried along the road at the rate of five miles an hour. My palkee was placed beneath a shed, and the bearers congregated around it. One of the number lighted his pipe (hubble-bubble), and passed it to his neighbour; who, after three whiffs, passed it to the next; who, after three whiffs, sent it on, until each had partaken of the smoke.
The little village, which was a short distance from the road, contained about sixty or seventy inhabitants, and about double that number of children of various ages. My presence excited no small degree of curiosity, and the whole of the villagers approached the shed, to have a look at me. The men and women, of course, were not alarmed, and looked on simply with that stupidity which is characteristic of the cultivators of the soil in the Upper Provinces of India. But it was otherwise with the more youthful, the children. They held aloof, and peeped from behind their parents, as if I had been some dangerous wild animal. My bearers wished to drive them all away; but I forbade this, partly because I had no desire to deprive the villagers of whatever pleasure a long inspection of me might afford them, and partly because I wished to sketch the group and listen to their remarks, which were chiefly of a personal character, and for the most part complimentary, or intended so to be.
A vivid flash of lightning, and an awfully loud clap of thunder, accompanied by a few large drops of rain, speedily dispersed the crowd, and I was left to myself and my bearers, who now huddled themselves together for warmth's sake. The air had become chilly, and even I was compelled to wrap my cloak and my blanket about my thinly-clad limbs. Another vivid flash of lightning, and another awful clap of thunder; then down came such hailstones as I had never seen before, and have never seen since in the plains of Hindostan. In size and weight they equalled those which sometimes fall in the Himalaya mountains in June and July. With these storms the rains usually "break up," and then the cold weather sets in, and with this season of the year, what climate in the world is superior to that of the Upper Provinces of India? When the thunder, lightning, and hail had ceased, and their continuance did not exceed fifteen minutes, the sun came out, and the face of heaven was as fair as possible, but the earth gave evidence of the severity of the storm. Not only was the ground covered with leaves and small branches, intermingled with the hail, but cattle and goats had been killed by the furious pelting of the huge stones; whilst the electric fluid had descended on one of the mud huts of the village in which I had taken refuge, and had stretched out in death an old man and two of his grandchildren, a boy of six years of age, and a girl of four. The parents of these children were absent from the village, and were not expected to return until the evening. On being informed of the accident, I expressed a desire to see the bodies, and was conducted by several of the villagers to the hut in which they were lying. I recognised at once the features of the old man who was a prominent figure in my sketch, and of one of the children, the little girl who held the old man so tightly by the hand while she peeped at me. The face of the boy had not struck me. There they were lying dead, but still warm, and their limbs, as yet, devoid of rigidity. The matter-of-fact way in which the natives of India regard the death of their relations or friends is something wonderful to behold. It is not that their affections are less strong than ours, or their feelings less acute. It is that fatality is the beginning and end of their creed. They are taught from their childhood to regard visitations of this character as direct and special acts of God – as matters which it is not only futile, but improper to bewail. None of the villagers – men, women, or children, exhibited any token of grief while gazing on the lifeless bodies they surrounded. And, on asking my bearers whether the parents of the children would weep when they returned, and found their offspring thus suddenly cut off, they replied, rather abruptly, "Why should they weep at God's will?"
As I was preparing to leave the village, a middle-aged woman came up to me, and said: —
"Sahib, the parents of the dead children are very poor, and the expense of burning their remains will press very hard upon them. The wood for the old man will cost eight annas, and the fuel for each of the children four annas; in all, one rupee."
I placed the coin in the woman's hand, and left, besides, a donation for the bereaved parents who were absent; having previously called several of the villagers to witness the proceeding. This I did at the suggestion of the palkee bearers, who entertained some doubts of the woman's honesty. We had not proceeded far, when I descried a small encampment beneath a clump of mango trees. It consisted of an officer's tent, and two long tents for native soldiers – Sepoys. One of these long tents was for the Hindoos, the other for the Mussulmans. When we came opposite to the encampment, I desired the bearers to stop, and to put some questions to a Sepoy who was standing near the road. I gleaned from him that the encampment was that of "a treasure party," consisting of a Lieutenant, and a company of native infantry, proceeding from Mynpoorie to Agra.
"Won't you go and see the Sahib?" asked the Sepoy.
"I don't know him," said I.
"That does not signify," said the Sepoy. "Our Sahib is glad to see everybody. He is the most light-hearted man in Hindostan. His lips are the home of laughter, and his presence awakens happiness in the breast of the most sorrowful. His body is small, but his mind is great; and, in his eyes, the Hindoo, the Mussulman, and the Christian, are all equal."
This description, I confess, aroused my curiosity to see so philosophical a Lieutenant, and it was not long before my curiosity was gratified; for he made his appearance at the door of his tent; and, observing my palkee, bore down upon it.
The Lieutenant wore a pair of white pyjamahs, which were tucked up to his knees, no shoes or stockings; a blue shirt, no coat, no jacket; a black necktie, and a leather helmet with a white covering, such as one sees labelled in the shop-windows "for India." His person was very small certainly, and the calves of his legs not bigger than those of a boy of twelve years of age. In his mouth he had a huge (number one) cheroot, and in his hand, a walking-stick, with a waist nearly as big as his own. Resting his chest upon this walking-stick, and looking me full in the face, perfectly ignorant, and seemingly indifferent, as to whether I might be a secretary to the government, or a shopkeeper, he thus familiarly accosted me: —
"Well, old boy, how do you feel after the shower?"
"Very well, I thank you."
"Come in and have a cup of tea, and a round of toast, if you are not in a hurry to get on. It will set you up, and make you feel comfortable for the night." This offer was so tempting, and so cordially made, that I was induced to accept it.
"Bring the Sahib into my tent, in the palkee," said Lieutenant Sixtie to my bearers; and then addressing me, he remarked – "Don't get out. You'll wet your slippers."
The bearers followed the Lieutenant, and put down my palkee upon two tiers of small boxes, which were spread over the space of ground covered by the tent.
"I was obliged to resort to this box dodge," said my host, "or I should have been drowned. I wish I owned only a quarter of this rhino we are treading on. If I did, catch me at this work any longer, my masters!" It was the treasure that the boxes contained, in all about twenty-five thousand pounds. "Look here, old boy. Forego, like a good fellow, the tea and the toast. My servants will have such a bother to get a fire and boil water. Have some biscuits and cold brandy-and-water instead. You should never drink tea while travelling. It keeps you awake; and, what is more, it spoils the flavour of your cheroots. By the bye, have one of these weeds."
I thanked my host; and, without any sort of pressing, yielded to his every wish – even unto playing écarté with him, while smoking his cheroots and drinking his brandy-and-water. The stakes were not very high. Only a rupee a game. During the deals, my host would frequently exclaim:
"By Jove! what a godsend it is to have some one to talk to for a few hours! I have been out for five days; and, during that time, have not uttered a word in my own language. Haven't had the luck to come across a soul. This escorting treasure is the most awful part of an officer's duty, especially at this season of the year."
"But it must be done," I suggested.
"Yes. But why not by native officers?"
"Would the treasure be safe with them?"
"Safe? Just as safe as it is now, if not safer; for, although I am responsible for the money in these boxes, I don't know that the whole amount is here. I didn't count it; and, if there was any deficiency, I should say so. Now, a native officer would satisfy himself on the subject before he took charge. Don't you see?"
Here our conversation was interrupted by a havildar (native sergeant), who appeared at the door of the tent, saluted the Lieutenant, and uttered in a deep and solemn tone of voice the word Sa-hib!
"Well. What's the matter?" said the Lieutenant.
"Maun Singh Sipahee is very ill."
"What ails him?"
"He has fever."
"Then I will come and see him in one moment." With these words the Lieutenant threw down his cards, and invited me to accompany him to the tent wherein the patient was lying.
Maun Singh Sipahee was a powerful Brahmin, who stood upwards of six feet two. He was a native of Oude, and had a very dark skin. When we entered the tent, he attempted to rise from the charpai (native bedstead) on which he was reclining; but the Lieutenant told him to be still, then felt the sick man's pulse, and placed his small white hand across the broad black forehead of the soldier.
"Carry him into my tent. The ground is too damp for him here," said the Lieutenant; and forthwith the bedstead was raised by half-a-dozen of the man's comrades. In the tent medicine was administered – a small quantity of tartar emetic dissolved in water, and given in very small doses, until nausea was produced, and a gentle perspiration stood upon the skin of the patient.
"You are all right, now, Maun Singh," said the Lieutenant.
"No, Sahib, I am dying. Nothing can save me."
"Then you know better than I do?"
"Forgive me, Sahib."
"Listen. Lie very quiet; and, before we march, I will give you another sort of medicine that will set you up."
The Sepoy covered his head over with his resaiee (counterpane), and lay as still as possible.
"They always fancy they are going to die, if there is anything the matter with them," said the Lieutenant to me. "I have cured hundreds of fever cases by this treatment. The only medicines I ever use in fever, sir, are tartar emetic and quinine. He has taken the one, which has had its effect; the other he shall have by and bye. I wouldn't lose that man on any account. His death would occasion me the greatest grief."
"Is he a great favourite?" I asked.
"Not more than any of the rest of them who were with the regiment at Affghanistan, where they not only proved themselves as brave as the European soldiers, but where they showed themselves superior to prejudices most intimately connected with their religion – their caste. That man, whom you see lying there, is a Brahmin of the highest caste; yet, I have seen him, and other Brahmins now in my regiment, bearing upon their shoulders the remains of an officer to the grave. Of course, you are aware that to do a thing of that kind – to touch the corpse of an unbeliever – involves a loss of caste?"
"Yes."
"Well, sir, these fellows braved the opinion and the taunts of every Hindoo in the country, in order to pay respect to the memory of those officers whose dangers and privations they had cheerfully shared. You are aware, perhaps, that at last the government found it necessary to issue a general order to the effect that any Sepoy of any other regiment who insulted the men of this regiment, by telling them they had lost their caste, would be severely punished and dismissed the service? Such was the case, sir; and many courts-martial were held in various stations for the trial of offenders against this order; and many Hindoo Sepoys and Mussulman native officers were very severely dealt with. And the thing was put down, sir; and now-a-days there is nothing more common than for the Hindoo Sepoys, in all the regiments, to ask permission to carry the remains of a popular officer to the grave. Indeed, ladies are often thus honoured, and children. They seem to have agreed amongst themselves that this does not involve a loss of caste. So much for caste, if it can be got over by an understanding amongst themselves! Caste! More than four-fifths of what they talk about it is pure nonsense and falsehood, as any straightforward native will confidentially confess to you. I don't mean to say that some Hindoos are not very strict. Many, indeed, are so. But I mean to say that a very small proportion live in accordance with the Shasters, and that when they cry out, "if we do so and so we shall lose our caste," it is nothing more than a rotten pretext for escaping some duty, or for refusing to obey a distasteful order. There are hypocrites in all countries, but India swarms with them more thickly than any country in the world. And the fact is that we foster hypocrisy. Our fellows, and most of them Brahmins, released a good many cats from the bag, when they were taunted with having lost their caste! If you are not in a frightful hurry to get on, stay till we march, and go with us; and I'll tell you and show you something more about caste. You can send on your palkee and bearers to the next encampment ground, and I'll drive you in my old trap of a buggy. It is not a remarkably elegant affair, but it is very strong and roomy. By the bye, we shall have to travel 'three in a gig;' for I must put Maun Singh, my sick Sepoy, between us; and you will find him a very intelligent fellow, I can tell you, and the dose I intend giving him will make him as chirpy as possible."
The conversation and the manners of the Lieutenant – free and easy as were the latter – had fascinated me, and I accepted his invitation.
MARCHING
The small but heavy boxes containing the rupees were placed upon the hackeries (native carts), and the treasure party was now ready to march to the next encampment. The night was warm, and the Sepoys in what might strictly be termed half-dress. They wore their red cloth coats and their chacos; but their lower clothing was purely native; a dhotee (narrow strip of thick calico) wound round their loins, and falling in graceful folds about and below the knees. Some sat upon the boxes of treasure: others, not in line or military order, walked by the side thereof. The Lieutenant, Maun Singh, and myself brought up the rear. A syce (native groom) led the horse, and thus saved the Lieutenant the trouble of driving. The buggy was not, certainly, a very elegant affair. It was of very ancient construction, and the lining was entirely worn out; nor had the panels been painted for some years. The Lieutenant told me that he had bought this vehicle at a sale, five years previously, for the sum of five pounds, and that since that time it had travelled (marched, was the word he used) all over Bengal. The harness was of Cawnpore make; and, when new, had cost only two pounds ten shillings. Cawnpore, until recently, was chiefly famous for its harness, boots and shoes, bottle-covers, cheroot-cases, helmets, and other articles made of leather. A nest of Chinese settled in the bazaar many years ago and introduced the manufacture of such matters. The horse which drew the buggy had been a caster; that is to say, a horse considered no longer fit for the cavalry or horse artillery, and sold by public auction, after being branded with the letter R (signifying rejected) on the near shoulder. He was a tall, well-bred animal; and, according to the Lieutenant's account, had won no end of races since the day he had been knocked down to the Lieutenant for sixteen rupees, or one pound twelve shillings. The fault, or rather the misfortune, for which this animal had been dismissed the Company's service, was total blindness of one eye, and an inability to see much out of the other.
"But, he is a ripper, nevertheless," said the Lieutenant, touching the animal very gently with the whip, and making him hold his head up; "and will put some more money in my pocket next cold weather, I hope. He is entered for the Merchant's Plate, gentlemen riders, sir, and I am his jockey." I expressed a hope that he would be successful.
It was a moonlight night, and slow as was the pace at which we proceeded, I never so much enjoyed a ride in my life. The scene altogether was highly picturesque, and, as far as I was concerned, had the wonderful charm of novelty; while it was impossible not to be extremely entertained by the volubility and lightheartedness of my military friend, who, notwithstanding he had extracted from me that I did not belong to the civil service or the army, had refrained from inquiring my name or pursuit, and invariably addressed me as Old Boy, albeit my years were certainly not in excess of his own.
"Well, Maun Singh!" cried the Lieutenant, "how do you feel now?"
"Quite well, but very weak," was the Sepoy's reply.
"Then you must have a little drop of weak brandy-and-water. Hold hard, syce, and give me the suraiee (water-bottle)."
The brandy-and-water was mixed in a silver tumbler, and handed to Maun Singh, who, as soon as the groom went again to the horse's head, applied it to his lips, and drank, without any scruple. On the contrary, it struck me that he liked the liquor.
"You have lost your caste," said the Lieutenant, jocularly. "You ought to have drunk it, you know, as medicine, out of your own lota (brass vessel)."
This observation – made with a view to draw the Sepoy out for my edification – had its effect. It was thus Maun Singh discoursed, while the Lieutenant and myself smoked our cheroots on either side of him: —
"The Sahib logue believe everything that the natives tell them about caste, and the consequence is they believe a great many falsehoods. If I could lose my caste by drinking medicine out of this tumbler, I would lose it by drinking it out of my own cup, because it came out of a bottle which you have handled, and perhaps some drops of it touched your fingers, while you were pouring it from one vessel to the other. Empty a bottle of brandy or gin into your chillumchee (brass wash-hand basin), and tell one of your palkee-bearers to throw it away. He and his companions will drink it, but not in your presence. Ask the same man to drink the liquor from your tumbler. He will put his hands together, and implore you to excuse him, as he would lose his caste."
"But is it not forbidden in the Shasters?" said I.
"There is no mention of brandy in the Shasters, Sahib," returned Maun Singh, with some humour. "The Shasters are silent on the subject. But, supposing that it were forbidden; do not men of every religion frequently and continually depart from the tenets thereof, in minor things, or construe them according to their own inclination or convenience, or make some sort of bundobust (agreement) with their consciences? Indeed, if we did not make this bundobust, what Hindoo or Mussulman would come in contact at all with one another, or with Christians, and certainly we, the natives of India, would not serve as soldiers."
"How so?"
"Because we should be in continual dread of having our bodies contaminated and our souls placed beyond the reach of redemption – and who would submit to that for so many rupees a-month? Who can say what animal supplies the skin which is used for our chacos and accoutrements? The cow, or the pig? The Mussulmans, when we laugh together about it, say the cow. We protest that it is pigskin."
"And how do you usually settle these disputes?" I inquired, with an eagerness which seemed to amuse the Sepoy.
"O, Sahib!" he replied, "it would be a pity to settle any dispute of that kind, since it always affords us some merriment on a long march. When Pertab Singh came down to Barruckpore to corrupt the regiments of native infantry there stationed, in eighteen hundred and forty-eight, he wanted them to protest against wearing the chacos."
"And how was he received?" I inquired.
"They listened to him as long as his money lasted, and then made known to their officers what he was about."
"And who was Pertab Singh?"
"A relation of the Ranee of Lahore."
"And had he money?"
"Yes; and distributed freely."
Here the Lieutenant informed me of the particulars relating to the mission of Pertab Singh, which was simply to excite the native troops to mutiny and to kill their officers; but the plot was happily discovered by the information given by the Sepoys of the 16th Grenadiers. "There was an investigation, but the government deemed it best to treat the whole affair as a farce, and Pertab Singh was looked upon as a fool and a madman, and eventually set at liberty. It was said that the Sepoys who gave the information were to receive an order of merit; they had no reward at all, however, beyond some expressions of praise from the authorities."
Suddenly, the treasure party halted, and all the Sepoys were speedily congregated beneath a mango tree.
"What is the matter?" cried the Lieutenant.
"Adjutant Bargow Sahib's grave," said Maun Singh. "Do you not remember the spot?"
"I did not, in this light," said the Lieutenant, alighting from the buggy, followed by myself and Maun Singh. "Yes; here he rests, poor fellow – one of the best and bravest beings that ever breathed. He died suddenly one morning when we were encamped here. He was a great favourite with the men, as you may judge from the respect paid by those now present to the spot where his ashes repose."
One of the Sepoys suddenly began to call down curses on the head of some sacrilegious thief. He had discovered that the piece of marble which had been let into the head of the chunam (plaster) tomb, and on which was cut the name, age, and regiment of the deceased, had been abstracted.
"Ah! that of course," said the Lieutenant. "It is always the case. They steal the bit of marble to make a currystone – a stone on which they grind the ingredients for a curry. It was not worth more than a shilling, intrinsically; but if it had only been worth one anna, or a quarter of an anna – half a farthing – they would have carried it away all the same, just as they steal pieces of iron and lead from the stone bridges, and thus do immense mischief. All along the Grand Trunk Road you will find the stones used for headstones carried away from the graves."
The march, thirteen miles, occupied us five hours, so slowly did the bullocks crawl along with the treasure. It was about four o'clock when we came to the ground – the hour at which, in strictness, the Lieutenant should have started; but he informed me that when on separate duty, he took a good deal of responsibility on himself, and without detriment to the interests of government, suited his own convenience and that of his men. He therefore preferred making night work of the business, and having the whole day at his own disposal.
"Send your bearers away, and spend the day with me," said the lighthearted Lieutenant. "You can get other bearers at any of the villages in the neighbourhood; or, if you are not in a violent hurry, march the whole distance to Agra with me. I can stick your palkee and boxes on the top of the treasure, you know."
I accepted the invitation with pleasure, and entered the tent, where we found tea and biscuits ready. After partaking of this refreshment we threw ourselves down on charpoys (native bedsteads), and soon fell fast asleep.
We slept till ten, when we arose, had breakfast, consisting of – the old story – grilled fowl, curried fowl, and eggs, with beer instead of tea; and then we went out and sat under the mango trees, which formed a dense shade over the encampment. The Lieutenant had with him a pellet bow, and was shooting at the squirrels, which abound in the Upper Provinces of India. While he was thus employed a Sepoy – a Brahmin – called out: "Sahib, you have no right to do that. It is written in the general orders that you must respect the religious feelings of the Hindoos, and here are you wantonly destroying the life of animals in our presence. I shall report this to the Colonel Sahib, when we return to the regiment."
From the tone in which the Sepoy spoke, I thought he was in earnest. The Lieutenant, however, assured me that he was only ridiculing one of those absurd general orders which frequently appear, but of which bad and discontented Sepoys often take advantage. Ere long this Brahmin, observing that the light of the Lieutenant's cheroot was extinguished, brought him some fire. The Lieutenant gravely shook his head, and said – "No; it is written in general orders that no officer shall employ for his own purposes a Sepoy who is a soldier and not a servant, and that any officer so offending will subject himself to be tried by a court martial." Then, taking the fire from the hand of the Brahmin, he remarked to me – "The consequence of that order, for which there never was the slightest occasion, is simply this: those men who are willing to oblige their officers laugh at it, while the disaffected will insolently quote it if required only to pick up a glove or a walking-stick. Many an officer has been severely reprimanded for asking a Sepoy to carry a letter for him to the post office."
It was a very pretty scene, that encampment. The tents; the arms piled in front of them; the horse under a tree, and his syce seated near him; the old buggy and harness not far off; the Sepoys in groups employed in cooking their food for the mid-day meal; the numbers of brass vessels lying about in all directions; the score of squirrels hopping from branch to branch, or running up and down the trunks of the trees; the crows, the minars, and the sparrows on the look out for crumbs; the bullocks taking their rest after the fatigues of the past night; and then, before as well as after the meal, the men crowding round the well, and washing themselves from head to foot, and washing also their under garments, which are speedily dried in the sun of that climate. It is impossible to witness and not admire this part of the Hindoo and Mussulman religions.
