In the meantime the thread of Panchu’s little trade connections had snapped and he found he could not resume them. He clung on to the shelter of my master’s roof, which had first received him on his return, and said not a word of going back home. “Look here, Panchu,” my master was at last driven to say. “If you don’t take care of your cottage, it will tumble down altogether. I will lend you some money with which you can do a bit of peddling and return it me little by little.”
Panchu was not excessively pleased—was there then no such thing as charity on earth? And when my master asked him to write out a receipt for the money, he felt that this favour, demanding a return, was hardly worth having. My master, however, did not care to make an outward gift which would leave an inward obligation. To destroy self-respect is to destroy caste, was his idea.
After signing the note, Panchu’s obeisance to my master fell off considerably in its reverence—the dust-taking was left out. It made my master smile; he asked nothing better than that courtesy should stoop less low. “Respect given and taken truly balances the account between man and man,” was the way he put it, “but veneration is overpayment.”
Panchu began to buy cloth at the market and peddle it about the village. He did not get much of cash payment, it is true, but what he could realize in kind, in the way of rice, jute, and other field produce, went towards settlement of his account. In two month’s time he was able to pay back an instalment of my master’s debt, and with it there was a corresponding reduction in the depth of his bow. He must have begun to feel that he had been revering as a saint a mere man, who had not even risen superior to the lure of lucre.
While Panchu was thus engaged, the full shock of the Swadeshi flood fell on him.
VII
It was vacation time, and many youths of our village and its neighbourhood had come home from their schools and colleges. They attached themselves to Sandip’s leadership with enthusiasm, and some, in their excess of zeal, gave up their studies altogether. Many of the boys had been free pupils of my school here, and some held college scholarships from me in Calcutta. They came up in a body, and demanded that I should banish foreign goods from my Suksar market.
I told them I could not do it.
They were sarcastic: “Why, Maharaja, will the loss be too much for you?”
I took no notice of the insult in their tone, and was about to reply that the loss would fall on the poor traders and their customers, not on me, when my master, who was present, interposed.
“Yes, the loss will be his—not yours, that is clear enough,” he said.
“But for one’s country …”
“The country does not mean the soil, but the men on it,” interrupted my master again. “Have you yet wasted so much as a glance on what was happening to them? But now you would dictate what salt they shall eat, what clothes they shall wear. Why should they put up with such tyranny, and why should we let them?”
“But we have taken to Indian salt and sugar and cloth ourselves.”
“You may do as you please to work off your irritation, to keep up your fanaticism. You are well off, you need not mind the cost. The poor do not want to stand in your way, but you insist on their submitting to your compulsion. As it is, every moment of theirs is a life-and-death struggle for a bare living; you cannot even imagine the difference a few pice means to them—so little have you in common. You have spent your whole past in a superior compartment, and now you come down to use them as tools for the wreaking of your wrath. I call it cowardly.”
They were all old pupils of my master, so they did not venture to be disrespectful, though they were quivering with indignation. They turned to me. “Will you then be the only one, Maharaja, to put obstacles in the way of what the country would achieve?”
“Who am I, that I should dare do such a thing? Would I not rather lay down my life to help it?”
The M.A. student smiled a crooked smile, as he asked: “May we enquire what you are actually doing to help?”
“I have imported Indian mill-made yarn and kept it for sale in my Suksar market, and also sent bales of it to markets belonging to neighbouring zamindars.”
“But we have been to your market, Maharaja,” the same student exclaimed, “and found nobody buying this yarn.”
“That is neither my fault nor the fault of my market. It only shows the whole country has not taken your vow.”
“That is not all,” my master went on. “It shows that what you have pledged yourselves to do is only to pester others. You want dealers, who have not taken your vow, to buy that yarn; weavers, who have not taken your vow, to make it up; then their wares eventually to be foisted on to consumers who, also, have not taken your vow. The method? Your clamour, and the zamindars’ oppression. The result: all righteousness yours, all privations theirs!”
“And may we venture to ask, further, what your share of the privation has been?” pursued a science student.
“You want to know, do you?” replied my master. “It
