Kitabı oku: «Rambles and Recollections of an Indian Official», sayfa 29

CHAPTER 60

Transit Duties in India—Mode of Collecting them

At Horal⁷⁶⁰ resides a Collector of Customs with two or three uncovenanted European assistants as patrol officers.⁷⁶¹ The rule now is to tax only the staple articles of produce from the west on their transit down into the valley of the Jumna and Ganges, and to have only one line on which these articles shall be liable to duties.⁷⁶² They are free to pass everywhere else without search or molestation. This has, no doubt, relieved the people of these provinces from an infinite deal of loss and annoyance inflicted upon them by the former System of levying the Customs duties, and that without much diminishing the net receipts of Government from this branch of its revenues. But the time may come when Government will be constrained to raise a greater proportion of its collective revenues than it has hitherto done from indirect taxation, and when this time comes, the rule which confines the impost to a single line must of course be abandoned.⁷⁶³ Under the former system, one great man, with a very high salary, was put in to preside over a host of native agents with very small salaries, and without any responsible intermediate agent whatever to aid him, and to watch over them. The great man was selected without any reference to his knowledge of, or fitness for, the duties entrusted to him, merely because he happened to be of a certain standing in a certain exclusive service, which entitled him to a certain scale of salary, or because he had been found unfit for judicial or other duties requiring more intellect and energy of character. The consequence was that for every one rupee that went into the public treasury, ten were taken by these harpies from the merchants, or other people over whom they had, or could pretend to have, a right of search.⁷⁶⁴

Some irresponsible native officer who happened to have the confidence of the great man (no matter in what capacity he served him) sold for his own profit, and for that of those whose goodwill he might think it worth while to conciliate, the offices of all the subordinate agents immediately employed in the collection of the duties. A man who was to receive an avowed salary of seven rupees a month would give him three or four thousand for his post, because it would give him charge of a detached post, in which he could soon repay himself with a handsome profit. A poor 'peon', who was to serve under others, and could never hope for an independent charge, would give five hundred rupees for an office which yielded him avowedly only four rupees a month. All arrogated the right of search, and the state of Indian society and the climate were admirably suited to their purpose. A person of any respectability would feel himself dishonoured were the females of his family to be seen, much less touched, while passing along the road in their palanquin or covered carnage; and to save himself from such dishonour he was everywhere obliged to pay these custom-house officers. Many articles that pass in transit through India would suffer much damage from being opened along the road at any season, and be liable to be spoiled altogether during that of the rains; and these harpies could always make the merchants open them, unless they paid liberally for their forbearance. Articles were rated to the duty according to their value; and articles of the same weight were often, of course, of very different values. These officers could always pretend that packages liable to injury from exposure contained within them, among the articles set forth in the invoice, others of greater value in proportion to their weight. Men who carried pearls, jewels, and other articles very valuable compared with their bulk, always depended for their security from robbers and thieves on their concealment; and there was nothing which they dreaded so much as the insolence and rapacity of these custom-house officers, who made them pay large bribes, or exposed their goods. Gangs of thieves had members in disguise at such stations, who were soon able to discover through the insolence of the officers, and the fears and entreaties of the merchants, whether they had anything worth taking or not.

A party of thieves from Datiyā, in 1882, followed Lord William Bentinck's camp to the bank of the river Jumna near Mathurā, where they found a poor merchant humbly entreating an insolent custom-house officer not to insist upon his showing the contents of the little box he carried in his carriage, lest it might attract the attention of thieves, who were always to be found among the followers of such a camp, and offering to give him anything reasonable for his forbearance. Nothing he could be got to offer would satisfy the rapacity of the man; the box was taken out and opened. It contained jewels which the poor man hoped to sell to advantage among the European ladies and gentlemen of the Governor- General's suite. He replaced his box in his carriage; but in half an hour it was travelling post-haste to Datiyā, by relays of thieves who had been posted along the road for such occasions. They quarrelled about the division; swords were drawn, and wounds inflicted. One of the gang ran off to the magistrate at Sāgar, with whom he had before been acquainted;⁷⁶⁵ and he sent him back with a small party, and a letter to the Datiyā Rājā requesting that he would get the box of jewels for the poor merchant. The party took the precaution of searching the house of the thieves before they delivered the letter to their friend the minister, and by this means recovered about half the jewels, which amounted in all to about seven thousand rupees. The merchant was agreeably surprised when he got back so much of his property through the magistrate of Mathurā, and confirmed the statement of the thief regarding the dispute with the custom-house officer which enabled them to discover the value of the box.

Should Government by and by extend the System that obtains in this single line to the Customs all over India they may greatly augment their revenue without any injury, and with but little necessary loss and inconvenience to merchants. The object of all just taxation is to make the subjects contribute to the public burthen in proportion to their means, and with as little loss and inconvenience to themselves as possible. The people who reside west of this line enjoy all their salt, cotton, and other articles which are taxed on crossing the line without the payment of any duties, while those to the east of it are obliged to pay. It is, therefore, not a just line. The advantages are, first, that it interposes a body of most efficient officers between the mass of harpies and the heads of the department, who now virtually superintend the whole System, whereas they used formerly to do so merely ostensibly. They are at once the tapis of Prince Husain and the telescope of Prince Alī; they enable the heads of departments to be everywhere and see everything, whereas before they were nowhere and saw nothing.⁷⁶⁶ Secondly, it makes the great staple articles of general consumption alone liable to the payment of duties, and thereby does away in a great measure with the odious right of search.

At Kosī our friend, Charles Fraser, left us to proceed through Mathurā to Agra. He is a very worthy man and excellent public officer, one of those whom one always meets again with pleasure, and of whose society one never tires. Mr. Wilmot, the Collector of Customs, and Mr. Wright, one of the patrol officers, came to dine with us. The wind blew so hard all day that the cook and khānsāmān (butler) were long in despair of being able to give us any dinner at all. At last we managed to get a tent, closed at every crevice to keep out the dust, for a cook-room; and they were thus able to preserve their master's credit, which, no doubt, according to their notions, depended altogether on the quality of his dinner.

CHAPTER 61

Peasantry of India attached to no existing Government—Want of Trees in Upper India ⁷⁶⁷—Cause and Consequence—Wells and Groves

What strikes one most after crossing the Chambal is, I think, the improved size and bearing of the men; they are much stouter, and more bold and manly, without being at all less respectful. They are certainly a noble peasantry, full of courage, spirit, and intelligence; and heartily do I wish that we could adopt any system that would give our Government a deep root in their affections, or link their interests inseparably with its prosperity; for, with all its defects, life, property, and character are certainly more secure, and all their advantages more freely enjoyed under our Government than under any other they have ever heard of, or that exists at present in any other part of the country. The eternal subdivision of the landed property reduces them too much to one common level, and prevents the formation of that middle class which is the basis of all that is great and good in European societies—the great vivifying spirit which animates all that is good above it in the community.⁷⁶⁸ It is a singular fact that the peasantry, and, I may say, the landed interest of the country generally, have never been the friends of any existing government, have never considered their interests and that of their government the same; and, consequently, have never felt any desire for its success or its duration.⁷⁶⁹

The towns and villages all stand upon high mounds formed of the debris of former towns and villages, that have been accumulating, most of them, for thousands of years. They are for the most part mere collections of wretched hovels built of frail materials, and destined only for a brief period.

 
Man wants but little here below,
Nor wants that little long.⁷⁷⁰
 

And certainly there is no climate in the world where man wants less than in this of India generally, and Upper India particularly. The peasant lives in the open air; and a house to him is merely a thing to eat and sleep in, and to give him shelter in the storm, which comes upon him but seldom, and never in a pitiless shape. The society of his friends he enjoys in the open air, and he never furnishes his house for their reception or for display. The peasantry of India, in consequence of living and talking so much in the open air, have all stentorian voices, which they find it exceedingly difficult to modulate to our taste when they come into our rooms.

Another thing in this part of India strikes a traveller from other parts—the want of groves of fruit-trees around the villages and along the roads. In every other part of India he can at every stage have his tents pitched in a grove of mango-trees, that defend his followers from the direct rays of the sun in the daytime, and from the cold dews at night; but in the district above Agra, he may go for ten marches without getting the shelter of a grove in one.⁷⁷¹ The Sikhs, the Marāthās, the Jāts, and the Pathāns destroyed them all during the disorders attending the decline of the Muhammadan empire; and they have never been renewed, because no man could feel secure that they would be suffered to stand ten years. A Hindoo believes that his soul in the next world is benefited by the blessings and grateful feelings of those of his fellow creatures who unmolested eat the fruit and enjoy the shade of the trees he has planted during his sojourn in this world; and, unless he can feel assured that the traveller and the public in general will be permitted to do so, he can have no hope of any permanent benefit from his good work. It might as well be cut down as pass into the hands of another person who had no feeling of interest in the eternal repose of the soul of the planter. That person would himself have no advantage in the next world from giving the fruit and the shade of the trees to the public, since the prayers of those who enjoyed them would be offered for the soul of the planter, and not for his—he, therefore, takes all their advantage to himself in this world, and the planter and the public are defrauded. Our Government thought they had done enough to encourage the renewal of these groves, when by a regulation they gave to the present lessees of villages the privilege of planting them themselves, or permitting others to plant them; but where they held their leases for a term of only five years, of course they would be unwilling to plant them. They might lose their lease when the term expired, or forfeit it before; and the successor would have the land on which the trees stood, and would be able to exclude the public, if not the proprietor, from the enjoyment of any of their advantages. Our Government has, in effect, during the thirty-five years that it has held the dominion of the North-Western Provinces,⁷⁷² prohibited the planting of mango groves, while the old ones are every year disappearing. On the resumption of rent-free lands, even the ground on which the finest of these groves stand has been recklessly resumed, and the proprietors told me that they may keep the trees they have, but cannot be allowed to renew them, as the lands are become the property of Government. The lands of groves that have been the pride of families for a century and a half have been thus resumed. Government is not aware of the irreparable mischief they do the country they govern by such measures.⁷⁷³

On my way back from Meerut, after the conversation already related with the farmer of a small village (ante, chapter 58, text at [7]), my tents were one day pitched, in the month of December, amidst some very fine garden cultivation in the district of Alīgarh;⁷⁷⁴ and in the evening I walked out as usual to have some talk with the peasantry. I came to a neighbouring well at which four pair of bullocks were employed watering the surrounding fields of wheat for the market, and vegetables for the families of the cultivators. Four men were employed at the well, and two more in guiding the water into the little embanked squares into which they divide their fields.

I soon discovered that the most intelligent of the four was a Jāt; and I had a good deal of conversation with him as he stood landing the leather buckets, as the two pair of bullocks on his side of the well drew them to the top, a distance of forty cubits from the surface of the water beneath.

'Who built this well?' I began.

'It was built by one of my ancestors, six generations ago.'

'How much longer will it last?'

'Ten generations more, I hope; for it is now just as good as when first made. It is of 'pakkā' bricks without mortar cement.'⁷⁷⁵

'How many waterings do you give?'

'If there should be no rain, we shall require to give the land six waterings, as the water is sweet; had it been brackish four would do. Brackish water is better for wheat than sweet water; but it is not so good for vegetables or sugar-cane.'

'How many "bīghās" are watered from this well?'

'We water twenty "bīghās", or one hundred and five "jarībs", from this well.'⁷⁷⁶

'And you pay the Government how much?'

'One hundred rupees, at the rate of five rupees the bīghā. But only the five immediately around the well are mine, the rest belong to others.'

'But the well belongs to you; and I suppose you get from the proprietors of the other fifteen something for your water?'

'Nothing. There is more water for my five bīghās, and I give them what they require gratis; they acknowledge that it is a gift from me, and that is all I want.'

'And what does the land beyond the range of your water of the same quality pay?'

'It pays at the rate of two rupees the bīghā, and it is with difficulty that they can be made to pay that. Water, sir, is a great thing, and with that and manure we get good crops from the land.'⁷⁷⁷

'How many returns of the seed?'

'From these twenty bīghās with six waterings, and cross ploughing, and good manure, we contrive to get twenty returns; that is, if God is pleased with us and blesses our efforts.'

'And you maintain your family comfortably out of the return from your five?'

'If they were mine I could; but we had two or three bad seasons seven years ago, and I was obliged to borrow eighty rupees from our banker at 24 per cent., for the subsistence of my family. I have hardly been able to pay him the interest with all I can earn by my labour, and I now serve him upon two rupees a month.'

'But that is not enough to maintain you and your family?'

'No; but he only requires my services for half the day, and during the other half I work with others to get enough for them.'

'And when do you expect to pay off your debt?'

'God only knows; if I exert myself, and keep a good "nīyat" (pure mind or intentions), he will enable me or my children to do so some day or other. In the meantime he has my five bīghās of land in mortgage, and I serve him in the cultivation.'

'But under those misfortunes, you could surely venture to demand something from the proprietors of the other fifteen bīghās for the water of your well?'

'Never, sir; it would be said all over the country that such an one sold God's water for his neighbours' fields, and I should be ashamed to show my face. Though poor, and obliged to work hard, and serve others, I have still too much pride for that.'

'How many bullocks are required for the tillage of these twenty bīghās watered from your well?'

'These eight bullocks do all the work; they are dear now. This was purchased the other day on the death of the old one, for twenty- six rupees. They cost about fifty rupees a pair—the late famine has made them dear.'⁷⁷⁸

'What did the well cost in making?'

'I have heard that it cost about one hundred and twenty rupees; it would cost about that sum to make one of this kind in the present day, not more.'

'How long have the families of your caste been settled in these parts?'

'About six or seven generations; the country had before been occupied by a peasantry of the Kalār caste. Our ancestors came, built up mud fortifications, dug wells, and brought the country under cultivation; it had been reduced to a waste; for a long time we were obliged to follow the plough with our swords by our sides, and our friends around us with their matchlocks in their hand, and their matches lighted.'

'Did the water in your well fail during the late seasons of drought?'

'No, sir, the water of this well never fails.'

'Then how did bad seasons affect you?'

'My bullocks all died one after the other from want of fodder, and I had not the means to till my lands; subsistence became dear, and to maintain my family, I was obliged to contract the debt for which my lands are now mortgaged. I work hard to get them back, and, if I do not succeed, my children will, I hope, with the blessing of God.'⁷⁷⁹

The next morning I went on to Kākā, fifteen miles; and finding tents, people, and cattle, without a tree to shelter them, I was much pleased to see in my neighbourhood a plantation of mango and other fruit-trees. It had, I was told, been planted only three years ago by Hīrāman and Mōtīrām, and I sent for them, knowing that they would be pleased to have their good work noticed by any European gentleman. The trees are now covered with cones of thatch to shelter them from the frost. The merchants came, evidently much pleased, and I had a good deal of talk with them.

'Who planted this new grove?'

'We planted it three years ago.'

'What did your well cost you, and how many trees have you?'

'We have about four hundred trees, and the well has cost us two hundred rupees, and will cost us two hundred more.'

'How long will you require to water them?'

'We shall require to water the mango and other large trees ten or twelve years; but the orange, pomegranate, and other small trees will always require watering.'

'What quantity of ground do the trees occupy?'

'They occupy twenty-two "bīghās" of one hundred and five "jarībs". We place them all twelve yards from each other, that is, the large trees; and the small ones we plant between them.'

'How did you get the land?'

'We were many years trying in vain to get a grant from the Government through the collector; at last we got him to certify on paper that, if the landholder would give us land to plant our grove upon, the Government would have no objection. We induced the landholder, who is a constituent of ours, to grant us the land; and we made our well, and planted our trees.'

'You have done a good thing; what reward do you expect?'

'We hope that those who enjoy the shade, the water, and the fruit, will think kindly of us when they are gone. The names of the great men who built the castles, palaces, and tombs at Delhi and Agra have been almost all forgotten, because no one enjoys any advantage from them; but the names of those who planted the few mango groves we see are still remembered and blessed by all who eat of their fruit, sit in their shade, and drink of their water, from whatever part of the world they come. Even the European gentlemen remember their names with kindness; indeed, it was at the suggestion of a European gentleman, who was passing this place many years ago, and talking with us as you are now, that we commenced this grove. "Look over this plain," said he, "it has been all denuded of the fine groves with which it was, no doubt, once studded; though it is tolerably well cultivated, the traveller finds no shelter in it from the noonday sun—even the birds seem to have deserted you, because you refuse them the habitations they find in other parts of India." We told him that we would have the grove planted, and we have done so; and we hope God will bless our undertaking.'

'The difficulty of getting land is, I suppose, the reason why more groves are not planted, now that property is secure?'

'How could men plant without feeling secure of the land they planted upon, and when Government would not guarantee it? The landholder could guarantee it only during the five years of lease;⁷⁸⁰ and, if at the end of that time Government should transfer the lease of the estate to another, the land of the grove would be transferred with it. We plant not for worldly or immediate profits, but for the benefit of our souls in the next world—for the prayers of those who may derive benefit from our works when we are gone. Our landholders are good men, and will never resume the lands they have given us; and if the lands be sold at auction by Government, or transferred to others, we hope the certificate of the collector will protect us from his grasp.'⁷⁸¹

'You like your present Government, do you not?'

'We like it much. There has never been a Government that gave so much security to life and property; all we want is a little more of public service, and a little more of trade; but we have no cause to complain; it is our own fault if we are not happy.'

'But I have been told that the people find the returns from the soil diminishing, and attribute it to the perjury that takes place in our courts occasionally.'

'That, sir, is no doubt true; there has been a manifest falling off in the returns; and people everywhere think that you make too much use of the Korān and the Ganges water in your courts. God does not like to hear lies told upon one or other, and we are apt to think that we are all punished for the sins of those who tell them. May we ask, sir, what office you hold?'

'It is my office to do the work which God assigns to me in this world.'

'The work of God, sir, is the greatest of all works, and those are fortunate who are chosen to do it.'

Their respect for me evidently increased when they took me for a clergyman. I was dressed in black.

'In the first place, it is my duty to tell you that God does not punish the innocent for the guilty, and that the perjury in courts has nothing to do with the diminution of returns from the soil. Where you apply water and manure, and alternate your crops, you always get good returns, do you not?'

'Very good returns; but we have had several bad seasons that have carried away the greater part of our population; but a small portion of our lands can be irrigated for want of wells, and we had no rain for two or three years, or hardly any in due season; and it was this deficiency of rain which the people thought a chastisement from heaven.'

'But the wells were not dried up, were they?'

'No.'

'And the people whose fields they watered had good returns, and high prices for produce?'

'Yes, they had; but their cattle died for want of food, for there was no grass any where to be found.'

'Still they were better off than those who had no wells to draw water from for their fields; and the only way to provide against such evils in future is to have a well for every field. God has given you the fields, and he has given you the water; and when it does not come from the clouds, you must draw it from your wells.'⁷⁸²

'True, sir, very true; but the people are very poor, and have not the means to form the wells they require.'

'And if they borrow the money from you, you charge them with interest?'

'From one to two per cent. a month according to their character and circumstances; but interest is very often merely nominal, and we are in most cases glad to get back the principal alone.'⁷⁸³

'And what security have you for the land of your grove in case the landholder should change his mind, or die and leave sons not so well disposed.'

'In the first place, we hold his bonds for a debt of nine thousand rupees which he owes us, and which we have no hopes of his ever paying. In the next, we have on stamped paper his deed of gift, in which he declares that he has given us the land, and that he and his heirs for ever shall be bound to make good the rents, should Government sell the estate for arrears of revenue. We wanted him to write this document in the regular form of a deed of sale; but he said that none of his ancestors had ever yet sold their lands, and that he would not be the first to disgrace his family, or record their disgrace on stamped paper—it should, he was resolved, be a deed of gift.'

'But, of course, you prevailed upon him to take the price?'

'Yes, we prevailed upon him to take two hundred rupees for the land, and got his receipt for the same; indeed, it is so mentioned in the deed of gift; but still the landlord, who is a near relation of the late chief of Hatrās, would persist in having the paper made out as a deed, not of sale, but of gift. God knows whether, after all, our grove will be secure—we must run the risk now we have begun upon it.'