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Young Men's Indian Association
by Theosophy Wiki
Accessed: 8/27/20

Image
Entrance to YMIA Building, Chennai

The Young Men's Indian Association (YMIA) is a youth organization that was founded by Annie Besant in 1914 in support of the Indian independence movement. It continues to be a prominent institution in Chennai, offering Indian youth opportunities to improve in body, mind, moral character, and citizenship.[1][2] It offers recreational facilities, lectures, library and reading room, and residences. The YMIA has a web page and a presence in Facebook.

Early history

By 1914, Annie Besant had already been working for some years on establishment of schools and organizations to support Indian education and nationalism. In a 1908 address at Central Hindu College, she said, "Our work is the training of thousands of India's sons into noble manhood into worthiness to become free citizens in a free land." [3] Her political activity reached greatest intensity in the years 1914-1917. She worked with several other nationalist leaders to demand home rule for India, and formation of the YMIA was one aspect of this movement.

Mrs. Besant sponsored the construction of a building in Madras (now Chennai) for the YMIA, which was completed in 1915. A large public meeting hall in the building, designed to seat 1500 people, was given the name Gopal Krishna Gokhale Hall after the Indian leader. When she announced the formation of the Home Rule League in 1916, it was at Gokhale Hall. Many other nationalistic events took place there. The Indian Society of Oriental Art held an exhibition at the YMIA building in 1916, organized by Theosophist James Cousins.[4]


In his introduction to The Besant Spirit, George S. Arundale wrote of Dr. Besant's daily routine in Adyar during the time of her great activism in the Indian independence movement. Each evening at 5:30,

She would be seen having a cup of coffee at the Young Men's Indian Association, a fine building in Armenian Street given by herself to the youth of the city. It would have to be very important business which could cause her to forego this solemn and happy ritual. But often there was very important business. So many people had to be seen, committees to be attended, and above all those wonderful meetings in the Gokhale Hall, itself part of the Association premises. Most young people of to-day [note that this was written in 1939] are too young to remember those meetings of twenty years ago. The Hall packed to the brim with youth and a sprinkling of the older generation sedately seated on the platform. Enters the white-robed figure of the Editor of New India, almost gorgeously arrayed in silken sari, with an H. R. pendant in green and gold enamel – green and gold being the then Home Rule colours... A torrent of applause. A cheery smile... Wave upon wave of cheers. A bow to the audience with folded hands. A rustle of chairs and a general fussification as the entourage settled itself down. And then a Hall-wide hush of expectancy, with everybody impatient to hear the world's greatest orator demand freedom for India in language that no one could possibly mistake.[5]


Objects of the Association

According to its web page, the Association has these objects:

• To provide a building or buildings as a Young Men’s Club, with gymnasium, lecture hall, library, reading-room, recreation-rooms and residential quarters, mainly for students.
• To draw together students of all classes and creeds under a common roof so that they may recognize their common interests as citizens, to enable them to have lectures discussions and classes, and so to train and develop their bodies that they may grow into strong and healthy men.
• To do all such things as are incidental or conducive to the attainment of the above objects or any of them.
• To promote the physical, social, intellectual and well being of young people of all classes, creeds and communities, to undertake and conduct social service schemes, to provide, equip, conduct and maintain residential, educational and social institution, activities facilities and amenities for its members and others, to co-operate with other organizations working with similar objects for the welfare of humanity and to stimulate the development of movements for the higher advancement of society.
• To establish, equip maintain and conduct branches, departments, center, offices refreshment rooms, hostels boarding houses, tourist homes, homes for destitute children, libraries, reading and lecture rooms, congresses, conferences, study classes, canteen, gymnasium swimming pool, social service centers, educational or social institutions activities, functions works facilities and amenities which may be necessary or convenient for the advancement of the purpose or objects of the Association or for the advantage or convenient of its members and others connected with the Association but no intoxicants of any whatsoever shall be provided, used, sold kept or allowed in or upon any premises belonging to or in the occupation of the Association.
To establish, provide, organize, maintain, supervise, control and conduct institution for the study and appreciation of indigenous and foreign languages and literature, are and science, studies research centers, laboratories, conferences and lecture halls, scientific, industrial and art exhibition, demonstrations, congresses and exchanges, art galleries, music and halls, television and dramatic performances, debates, symposia, concerts, sports and competitions and generally any undertaking, scheme work or activity whatsoever for the mental, moral or physical improve or benefit of the members or other connected with the Association.
• To provide, organize, equip maintain and conduct premises holding classes and competitions to arrange for and give prizes in respect thereof, delivery of lectures, giving of demonstrations and holding of other functions in connection with scientific and artistic subjects and for examinations and awards of diplomas and certificates and to institute, administer and undertake grants scholarships, rewards and other beneficiaries.
• To investigate, collect and circulate any knowledge or information on any subject deemed desirable to the purposes of the Association and to print, publish and issue journals, periodicals, books, leaflets, advertisements, reports, lectures and other reading matter which may be deemed useful or expedient for any such purpose.
• To solicit accept, hold and d\administer any donations, gifts legacies grants, subscription contributions or funds from members the public institutions, public trusts, universities, municipalities governments and other persons or bodies and whether subjects to any trust or otherwise for the furtherance of the objects of the Association.
• To promote education, research training and development on habit and human settlement, environment and other related issues of human value.

Governance

YMIA is a society registered under the provisions of Act 21 of 1860. Mr. R. Nataraj serves as President of the Governing body, which includes three Vice Presidents, Honorary Secretary, Honorary Treasurer, Honorary Join Secretary, and 17 members. In addition to an Executive Committee, there are committees for International YMIA Affiliation; Library and Internet; Gym and Sports; Students and Youth Activities; and Legal matters.

Facilities

YMIA has two locations in Chennai: the registered office at New India Buildings at No.49 Moore Street, and the administrative office at 54-57/2 Royapettah High Road in Mylapore. Gokhale Hall was partially demolished, but is now being renovated. Two hostels are now serving about 150 youth. Over the years additional hostels were operated in George town, Triplicane, Mylapore, and Nungambakkam, but these had to be closed despite their popularity.[6]

Image
YMIA celebrating Annie Besant's birthday, October 1, 2014.

Activities

The organization has established a Facebook page and is developing a member page with individual photos and email addresses. YMIA is seeking to launch affiliated branches in all major cities of India, with each having a lecture hall, gymnasium, library, reading room, recreation, and residences. Internships are offered to students who would like to develop a career in services and development of youth programs.[7]

These are some recent activities and services of the YMIA:

• Sports, boxing, karate, and body building
• Fine arts competitions
• Carrom (a tabletop game) and chess
• Oratorical contests in 4 languages ( English, Tamil, Hindi, Telugu)
• Blood drive
• Republic Day celebrations
• Celebration of Swami Vivekananda's 150th birthday
• Memorial lectures and elocution contests honoring Dr. Annie Besant
• CDs of Annie Besant’s speeches

Notes

1. YMIA web page
2. Madras High Court document. 1962. Citation: AIR 1964 Mad 63, 1963 14 STC 1030 Mad Available at IndianKanoon.org.
3. Annie Besant, The Besant Spirit Volume 7: The India that Shall Be: Articles from New India.
4. Kathleen Taylor, Sir John Woodroffe Tantra and Bengal: 'An Indian Soul in a European Body?' (Surrey: Routledge, 2012), 70.
5. George S. Arundale, Introduction to The Besant Spirit: Volume III Indian Problems (Adyar, Madras, India: Theosophical Publishing House, 1939), 13-14. The Besant Spirit is a compilation of writings by Annie Besant.
6. Young Men's Indian Association web page.
7. Young Men's Indian Association web page.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Aug 28, 2020 1:34 am

Gopal Krishna Gokhale
by Wikipedia
Accessed: 8/27/20

Image
Gopal Krishna Gokhale CIE
Gokhale in 1909
Born: 9 May 1866, Kotluk, Dist. Ratnagiri, Bombay Presidency, British India
Died: 19 February 1915 (aged 48), Bombay, Bombay Presidency, British India
Alma mater: Elphinstone College
Occupation: Professor, Politician
Political party: Indian National Congress
Movement: Indian Independence movement
Spouse(s): Savitri Bai (1880-1887); Rishibama (1887-1899)
Children: Kashi Bai, Godhu Bai
Parent(s): Father: Krishna Rao Gokhale; Mother: Sathyabama Bai

Gopal Krishna Gokhale CIE (9 May 1866 – 19 February 1915)[1][2][3][4] was an Indian liberal political leader and a social reformer during the Indian Independence Movement. Gokhale was a senior leader of the Indian National Congress and the founder of the Servants of India Society.

The Servants of India Society was formed in Pune, Maharashtra, on June 12, 1905 by Gopal Krishna Gokhale, who left the Deccan Education Society to form this association. Along with him were a small group of educated Indians, as Natesh Appaji Dravid, Gopal Krishna Deodhar and Anant Patwardhan who wanted to promote social and human development and overthrow the British rule in India. The Society organized many campaigns to promote education, sanitation, health care and fight the social evils of untouchability and discrimination, alcoholism, poverty, oppression of women and domestic abuse. The publication of The Hitavada, the organ of the Society in English from Nagpur commenced in 1911.

Prominent Indians were its members and leaders. It chose to remain away from political activities and organizations like the Indian National Congress.

The base of the Society shrank after Gokhale's death in 1915, and in the 1920s with the rise of Mahatma Gandhi as president of Congress, who launched social reform campaigns on a mass scale throughout the nation and attracted young Indians to the cause. However, it still continues its activities albeit with a small membership. It has its H.Q. in the city of Pune, Maharashtra. It has its branches in various other states like Uttar Pradesh, Odisha and Uttarakhand. It has its Branch office at Allahabad, U.P.. It runs Primary Schools, Residential Hostel for Tribal Boys, Ashram Type Schools for tribal girls, creche centres etc. in U.P.Shri Atma Nand Mishra is the Member Taking Care of all the schemes under U.P branch. Shri Atma Nand Mishra is also the Ex-President of the Servants of India Society and the former Chairman of the Gokhale Institute of Politics and Economics, Pune. Shri Mishra devoted his almost 45 years of life as a social worker in the service of poor, weak and struggling people. Shri Mishra helped to overcome from many of challenging issue which society faced earlier and still contributing actively.

In Uttarakhand the affairs of the Servants of India Society is managed by Shri P.K Dwivedi, who is a senior member and former president of the society. Primary Schools, Ashram Type School for girls, Buxa Boys Hostel for tribal boys, a Secondary School, a Senior Secondary School, creche centres etc. is run by the society in the area. In Uttarakhand its central office is in the town of Bazpur, in the Udham Singh Nagar District.

In Odisha it has its centres at Cuttak, Choudwar and Rayagada. It runs an orphanage in Odisha.

-- Servants of India Society, by Wikipedia


Through the Society as well as the Congress and other legislative bodies he served in, Gokhale campaigned for Indian self-rule and for social reforms. He was the leader of the moderate faction of the Congress party that advocated reforms by working with existing government institutions.

Early life

Gopal Krishna Gokhale was born on 9 May 1866 in Kotluk village of Guhagar taluka in Ratnagiri district, in present-day Maharashtra (then part of the Bombay Presidency) in a Chitpavan Brahmin family. Despite being relatively poor, his family members ensured that Gokhale received an English education, which would place Gokhale in a position to obtain employment as a clerk or minor official in the British Raj. He studied in Rajaram College in Kolhapur. Being one of the first generations of Indians to receive a university education, Gokhale graduated from Elphinstone College in 1884. Gokhale's education tremendously influenced the course of his future career – in addition to learning English, he was exposed to Western political thought and became a great admirer of theorists such as John Stuart Mill and Edmund Burke.[1][3][4]

Indian National Congress, Tilak and the Split at Surat

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Portrait

Gokhale became a member of the Indian National Congress in 1889, as a protégé of social reformer Mahadev Govind Ranade.

Mahadev Govind Ranade (18 January 1842 – 16 January 1901) was an Indian scholar, social reformer, judge and author. He was one of the founding members of the Indian National Congress party and owned several designations as member of the Bombay legislative council, member of the finance committee at the centre, and judge of the Bombay High Court, Maharashtra.

As a well known public figure, his personality as a calm and patient optimist influenced his attitude towards dealings with Britain as well as reform in India. During his life he helped to establish the Vaktruttvottejak Sabha, the Poona Sarvajanik Sabha, Maharashtra Granthottejak Sabha, and the Prarthana Samaj, and edited a Bombay Anglo-Marathi daily paper, the Induprakash, founded on his ideology of social and religious reform.

He was given the title of Rao Bahadur...

His efforts to "Spiritualize" Indian society flowed from his reading that the Hindu religion laid too much stress on rituals and on the performance of family and social duties, rather than on what he called 'Spiritualism.' He viewed the reformed Christian religion of the British as being more focused on the spiritual. Towards making the Hindu religion more akin to the reformed Protestant church, he co-founded and championed the activities of the Prarthana Samaj, a religious society which, while upholding the devotional aspect of Hinduism, denounced and decried many important Hindu social structures and customs, including the Brahmin clergy. Critics of Ranade's activities as relating to religion point out that he missed the insight that Hindu religion, prolific of sects, is nevertheless free from all sectarian strife because it is accepting of diversity of belief while insisting on conformity with social norms. In other words, Hinduism is a way of life rather than a narrow religion because it emphasises orthopraxy over orthodoxy; what matters is not what you believe about God but rather what you do as a good parent, child or spouse. Salient in this paradigm is the inherent liberalism and tolerance of Hinduism.

-- Mahadev Govind Ranade, by Wikipedia


Along with other contemporary leaders like Bal Gangadhar Tilak, Dadabhai Naoroji, Bipin Chandra Pal, Lala Lajpat Rai and Annie Besant, Gokhale fought for decades to obtain greater political representation and power over public affairs for common Indians. He was moderate in his views and attitudes, and sought to petition the British authorities by cultivating a process of dialogue and discussion which would yield greater British respect for Indian rights.[1][2][3][4] Gokhale had visited Ireland[1][3][4] and had arranged for an Irish nationalist, Alfred Webb, to serve as President of the Indian National Congress in 1894.

Alfred John Webb (1834–1908) was an Irish Quaker from a family of activist printers. He became an Irish Parliamentary Party politician and Member of Parliament (MP), as well as a participant in nationalist movements around the world. He supported Butt's Home Government Association and the United Irish League. At Madras in 1894, he became the third non-Indian (after George Yule and William Wedderburn) to preside over the Indian National Congress...

He was inspired by the Fenians, although he believed in non-violence and the Fenians of that time believed that Ireland could only gain independence through an armed revolution...

His family had taken an interest in the welfare of British colonies and had been outspoken opponents of the opium traffic into China. Webb was a close friend of Dadabhai Naoroji, a key member of the Indian National Congress, who was also a friend of other Irish nationalists including Michael Davitt and Frank Hugh O’Donnell. He was elected, as a member of the Liberal party, in 1892, the year of the Liberal landslide to the Finsbury Central Westminster seat. While O'Donnell attempted to involve Naoroji in Irish politics, Webb was invited by Naoroji to preside over the Indian National Congress in 1894...

Webb and Dadabhai Naoroji co-signed a letter with others to request support for a new association: ‘The Society for the Furtherance of Human Brotherhood’.


-- Alfred Webb, by Wikipedia


The following year, Gokhale became the Congress's joint secretary along with Tilak. In many ways, Tilak and Gokhale's early careers paralleled – both were Chitpavan Brahmin, both attended Elphinstone College, both became mathematics professors and both were important members of the Deccan Education Society. However, differences in their views concerning how best to improve the lives of Indians became increasingly apparent.[1][3][4][5]

Both Gokhale and Tilak were the front-ranking political leaders in the early 20th century. However, they differed a lot in their ideologies. Gokhale was viewed as a well-meaning man of moderate disposition, while Tilak was a radical who would not resist using force for the attainment of freedom.[1][3][4] Gokhale believed that the right course for India to give self-government was to adopt constitutional means and cooperate with the British Government. On the contrary, Tilak's messages were protest, boycott and agitation.[3][1][4]

The fight between the moderates and extremists came out openly at Surat in 1907, which adversely affected political developments in the country. Both sides were fighting to capture the Congress organisation due to ideological differences. Tilak wanted to put Lala Lajpat Rai in the presidential chair, but Gokhale's candidate was Rash Behari Ghosh. The tussle begun and there was no hope for compromise. Tilak was not allowed to move an amendment to the resolution in support of the new president-elect. At this the pandal was strewn with broken chairs and shoes were flung by Aurobindo Ghosh and his friends. Sticks and umbrellas were thrown on the platform. There was a physical scuffle. When people came running to attack Tilak on the dais, Gokhale went and stood next to Tilak to protect him. The session ended and the Congress split.[1][3][4] The eyewitness account was written by the Manchester Guardian's reporter Nevison.[1][3][4][6]

In January 1908, Tilak was arrested on charge of sedition and sentenced to six years imprisonment and dispatched to Mandalay. This left the whole political field open for the moderates. When Tilak was arrested, Gokhale was in England. Lord Morley, the Secretary of State for India, was opposed to Tilak's arrest. However, the Viceroy Lord Minto did not listen to him and considered Tilak's activities as seditious and his arrest necessary for the maintenance of law and order.[1][3][4][6]

Gokhale’s one major difference with Tilak centred around one of his pet issues, the Age of Consent Bill introduced by the British Imperial Government, in 1891–92. Gokhale and his fellow liberal reformers, wishing to purge what they saw as superstitions and abuses in their native Hinduism, supported the Consent Bill to curb child marriage abuses. Though the Bill was not extreme, only raising the age of consent from ten to twelve, Tilak took issue with it; he did not object to the idea of moving towards the elimination of child marriage, but rather to the idea of British interference with Hindu tradition. For Tilak, such reform movements were not to be sought under imperial rule when they would be enforced by the British, but rather after independence was achieved, when Indians would enforce it on themselves. The bill however became law in the Bombay Presidency.[1][3][4][7] The two leaders also vied for the control of the Poona Sarvajanik Sabha and the founding of the Deccan Sabha by Gokhale in 1896 was the consequence of Tilak coming out ahead.[1][3][4][8]

Gokhale was deeply concerned with the future of Congress after the split in Surat. He thought it necessary to unite the rival groups, and in this connection he sought the advice of Annie Besant. Gokhale died on 19February 1915. On his deathbed, he reportedly expressed to his friend Sethur a wish to see the Congress united.[1][3][4][6] Despite their differences, Gokhale and Tilak had great respect for each other's patriotism, intelligence, work and sacrifice. Following Gokhale's death, Tilak wrote an editorial in Kesari paying glowing tributes to Gokhale.[1][3][4]

Economist with liberal policy

Gokhale's mentor, justice M.G. Ranade started the Sarvajanik Sabha Journal. Gokhale assisted him.[1][3][4] Gokhale's deposition before the Welby Commission on the financial condition of India won him accolades. His speeches on the budget in the Central Legislative Council were unique, with thorough statistical analysis. He appealed to the reason. He played a leading role in bringing about Morley-Minto Reforms, the beginning of constitutional reforms in India.[1][3][4] A comprehensive biography of Gopal Krishna Gokhale by Govind Talwalkar portrays Gokhale's work in the context of his time, giving the historical background in the 19th century.[1][9][10] Gokhale was a scholar, social reformer, and a statesman, arguably the greatest Indian liberal.[1][3][4]. VG Kale has provided an account of the economic reforms pursued by Gokhale in the Vicerory's Legislative Council and outside till 1916.[11]

Servants of India Society

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Statue of Gokhale in Churchgate

In 1905, when Gokhale was elected president of the Indian National Congress and was at the height of his political power, he founded the Servants of India Society to specifically further one of the causes dearest to his heart: the expansion of Indian education. For Gokhale, true political change in India would only be possible when a new generation of Indians became educated as to their civil and patriotic duty to their country and to each other. Believing existing educational institutions and the Indian Civil Service did not do enough to provide Indians with opportunities to gain this political education, Gokhale hoped the Servants of India Society would fill this need. In his preamble to the SIS's constitution, Gokhale wrote that "The Servants of India Society will train men prepared to devote their lives to the cause of country in a religious spirit, and will seek to promote, by all constitutional means, the national interests of the Indian people."[1][2][3][4][12] The Society took up the cause of promoting Indian education in earnest, and among its many projects organised mobile libraries, founded schools, and provided night classes for factory workers.[13] Although the Society lost much of its vigour following Gokhale’s death, it still exists to this day, though its membership is small.

Involvement with British Imperial Government

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Gokhale on a 1966 stamp of India

Gokhale, though now widely viewed as a leader of the Indian nationalist movement, was not primarily concerned with independence but rather with social reforms; he believed such reforms would be best achieved by working within existing British government institutions, a position which earned him the enmity of more aggressive nationalists such as Tilak. Undeterred by such opposition, Gokhale would work directly with the British throughout his political career to further his reform goals.

In 1899, Gokhale was elected to the Bombay Legislative Council. He was elected to the Imperial Council of the Governor-General of India on 20 December 1901,[1][3][4][14] and again on 22 May 1903 as non-officiating member representing Bombay Province.[1][3][15][4][16]

The empirical knowledge coupled with the experience of the representative institutions made Gokhale an outstanding political leader, moderate in ideology and advocacy, a model for the people's representatives.[1][3][15][4] His contribution was monumental in shaping the Indian freedom struggle into a quest for building an open society and egalitarian nation.[1][3][15][4] Gokhale's achievement must be studied in the context of predominant ideologies and social, economic and political situation at that time, particularly in reference to the famines, revenue policies, wars, partition of Bengal, Muslim League and the split in the Congress at Surat.[1][3][15][4]

Mentor to Gandhi

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Gokhale and Gandhi in Durban, South Africa, 1912

Gokhale was famously a mentor to Mahatma Gandhi in the latter's formative years.[1][2][3][15][4] In 1912, Gokhale visited South Africa at Gandhi's invitation. As a young barrister, Gandhi returned from his struggles against the Empire in South Africa and received personal guidance from Gokhale, including a knowledge and understanding of India and the issues confronting common Indians. By 1931 , Gandhi emerged as the leader of the Indian Independence Movement. In his autobiography, Gandhi calls Gokhale his mentor and guide. Gandhi also recognised Gokhale as an admirable leader and master politician, describing him as "pure as crystal, gentle as a lamb, brave as a lion and chivalrous to a fault and the most perfect man in the political field".[17][15] Despite his deep respect for Gokhale, however, Gandhi would reject Gokhale's faith in western institutions as a means of achieving political reform and ultimately chose not to become a member of Gokhale's Servants of India Society.[1][3][15][4][18]

Family

Gokhale married twice. His first marriage took place in 1880 when he was in his teens to Savitribai, who suffered from an incurable ailment. He married a second time in 1887 while Rishibama was still alive. His second wife died after giving birth to two daughters in 1899. Gokhale did not marry again and his children were looked after by his relatives.[1][3][15][4][19][20]

His eldest daughter, Kashi (Anandibai), married Justice S.B. Dhavle ICS. She had three children – Gopal Shankar Dhavle, Balwant Shankar Dhavle and Meena Rajwade. Out of these three children, two of them had children. Balwant Shankar Dhavle and Nalini Dhavle (née Sathe) have three children: Shridhar Balwant Dhavle FCA, Vidyadhar Balwant Dhavle IFS and Jyotsna Balwant Dhavle. Vidyadhar Balwant Dhavle and Aabha Dixit have two sons Abhishek Vidyadhar Dhavle and Jaidev Vidyadhar Dhavle, who are the most recent direct descendants of Gopal Krishna Gokhale.[citation needed] The ancestral house was constructed by Gopal Krishna Gokhale for his family in Pune, and it continues to be the residence of the Gokhale-Dhavle descendants to this day. Also, the native village of G.K Gokhale, Tamhanmala, a remote village in Ratnagiri, has his paternal house even today. It is located 25 km away from Chiplun, Ratnagiri. Other paternal relatives of Gokhale still reside at the same.[citation needed]

Works

• English weekly newspaper, The Hitavad (The people's paper)

References

1. Talwalkar, Govind (2015). Gopal Krishna Gokhale : Gandhi's political guru. New Delhi: Pentagon Press. ISBN 9788182748330. OCLC 913778097.
2. Sastri, Srinivas. My Master Gokhale.
3. Talwalkar, Govind (2006). Gopal Krishna Gokhale: His Life and Times. Rupa & Co,.
4. Talwalkar, Govind (2003). Nek Namdar Gokhale (in Marathi). Pune, India: Prestige Prakashan.
5. Masselos, Jim (1991). Indian Nationalism: An History. Sterling Publishers. p. 95. ISBN 978-81-207-1405-2.
6. Datta, V.N. (6 August 2006). "A Gentle Colossus". Tribune India.com.
7. Brown, D. Mackenzie (1961) Indian Political Thought from Ranade to Bhave, Los Angeles: University of California Press, p. 77.
8. Bandyopadhyay, Sekhar (2015). From Plassey to Partition and After. Orient Blackswan Private Limited. p. 248. ISBN 978-81-250-5723-9.
9. Guha, Ramchandra (24 March 2018). "In Praise of Govind Talwalkar". Hindustan Times.
10. Narasiah, K. R. A. (1 August 2015). "A reformer's life". The Hindu. ISSN 0971-751X. Retrieved 9 August 2019.
11. Gokhale and Economic Reforms, 1916, Aryabhushan Press, Poona
12. Wolpert, Stanley (1962) Tilak and Gokhale: Revolution and Reform in the Making of Modem India, Berkeley, U. California, pp. 158–160.
13. Watt, Carey A. (1997). "Education for National Efficiency: Constructive Nationalism in North India, 1909-1916". Modern Asian Studies. 31 (2): 339–374. doi:10.1017/S0026749X00014335. JSTOR 313033.
14. Nanda, Bal Ram (8 March 2015). Gokhale: The Indian Moderates and the British Raj. Princeton University Press. p. 133. ISBN 978-1-4008-7049-3.
15. Talwalkar, Govind (2015) Gopal Krishna Gokhale:Gandhi's Political Guru, Pentagon Press. p. 22. ISBN 818274833X
16. India List and India Office List for 1905. Harrison and Sons, London. 1905. p. 213.
17. Cite error: The named reference :69 was invoked but never defined (see thehelp page).
18. Masselos, Jim (1991). Indian Nationalism: An History. Sterling Publishers. p. 157. ISBN 978-81-207-1405-2.
19. Hoyland, John S. (1933). Gopal Krishna Gokhale: His life and Speeches (PDF). Calcutta: Y.M.C.A. Publishing House. p. 29. Archived from the original (PDF) on 13 December 2013. Retrieved 13 December 2013.
20. Sastri, V.S. Srinivasa (1937). Life of Gopal Krishna Gokhale (PDF). Bangalore India: The Bangalore Press. Archived from the original (PDF) on 13 December 2013. Retrieved 13 December2013.

Further reading

• Govind Talwalkar, Gopal Krishna Gokhale: Gandhi's Political Guru, Pentagon Press, New Delhi, 2015
• Govind Talwalkar, Gopal Krishna Gokhale: his Life and Times , Rupa Publication, Delhi, 2005
• Govind Talwalkar, Nek Namdar Gokhale (In Marathi Language), Prestige Prakashan, Pune, 2003
• J. S. Hoyland, Gopal Krishna Gokhale (1933)

External links

• "Gokhale, Gopal Krishna" . Encyclopædia Britannica (12th ed.). 1922.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Aug 28, 2020 2:06 am

Mahadev Govind Ranade
by Wikipedia
Accessed: 8/27/20

Image
Mahadev Govind Ranade
Born: 18 January 1842, Nashik district, Bombay Presidency, British India
Died: 16 January 1901 (aged 58)
Citizenship: British Raj
Alma mater: University of Bombay
Occupation: Scholar, social reformer, author
Known for: Co-founder of Indian National Congress
Political party: Indian National Congress
Spouse(s): Ramabai Ranade

Mahadev Govind Ranade (18 January 1842 – 16 January 1901) was an Indian scholar, social reformer, judge and author. He was one of the founding members of the Indian National Congress party[1][2] and owned several designations as member of the Bombay legislative council, member of the finance committee[1] at the centre, and judge of the Bombay High Court, Maharashtra.[3]

As a well known public figure, his personality as a calm and patient optimist influenced his attitude towards dealings with Britain as well as reform in India. During his life he helped to establish the Vaktruttvottejak Sabha, the Poona Sarvajanik Sabha, Maharashtra Granthottejak Sabha, and the Prarthana Samaj, and edited a Bombay Anglo-Marathi daily paper, the Induprakash, founded on his ideology of social and religious reform.

He was given the title of Rao Bahadur.[4]

Early life and family

Image
Statue of Justice Ranade in Mumbai

Mahadev Govind Ranade was born into a Chitpavan Brahmin family in Niphad, a taluka town in Nashik district.[5] He studied in a Marathi school in Kolhapur and later shifted to an English-medium school. At age 14, he went to study at Elphinstone College, Bombay. He belonged to the first batch of students at the University of Bombay. He obtained a BA degree in 1862 and four years later, obtained his LLB.

Career

Judge


After getting his law degree (LLB) in 1866, Ranade became a subordinate judge in Pune in 1871. Given his political activities, the British colonial authorities delayed his promotion to the Bombay high court until 1895.[6]

Social activism

Ranade was a social activist whose activities were deeply influenced by western culture and the colonial state. His activities ranged from religious reform to public education to reform within the Indian family, and in every area, he was prone to see little virtue in Indian custom and tradition and to strive for re-forming the subject into the mould of what prevailed in the west. He himself summarized the mission of the Indian Social Reform Movement as being to "Humanize, Equalize and Spiritualize," the implication being that existing Indian society lacked these qualities.[7]

Prarthana Samaj

His efforts to "Spiritualize" Indian society flowed from his reading that the Hindu religion laid too much stress on rituals and on the performance of family and social duties, rather than on what he called 'Spiritualism.' He viewed the reformed Christian religion of the British as being more focused on the spiritual. Towards making the Hindu religion more akin to the reformed Protestant church, he co-founded and championed the activities of the Prarthana Samaj, a religious society which, while upholding the devotional aspect of Hinduism, denounced and decried many important Hindu social structures and customs, including the Brahmin clergy. Critics of Ranade's activities as relating to religion point out that he missed the insight that Hindu religion, prolific of sects, is nevertheless free from all sectarian strife because it is accepting of diversity of belief while insisting on conformity with social norms. In other words, Hinduism is a way of life rather than a narrow religion because it emphasises orthopraxy over orthodoxy; what matters is not what you believe about God but rather what you do as a good parent, child or spouse. Salient in this paradigm is the inherent liberalism and tolerance of Hinduism.

Female Emancipation

His efforts to "Humanize and Equalize" Indian society found its primary focus in women. He campaigned against the 'purdah' system (keeping women behind the veil).He was a founder of the Social Conference movement, which he supported till his death,[1] directing his social reform efforts against child marriage, the tonsure of Brahmin widows, the heavy cost of weddings and other social functions, and the caste restrictions on traveling abroad, and he strenuously advocated widow remarriage and female education.[1] In 1861, when he was still a teenager, Ranade co-founded the 'Widow Marriage Association' which promoted marriage for Hindu widows and acted as native compradors for the colonial government's project of passing a law permitting such marriages, which were forbidden in Hinduism.[8] He chose to take prayaschitta (religious penance) in the Panch-houd Mission Case rather than insisting on his opinions.[9][10]

Girls' education

In 1885 Ranade, Vaman Abaji Modak, and historian Dr. R. G. Bhandarkar established the Maharashtra Girls Education Society and Huzurpaga, the oldest girls' high school in Maharashtra.[11][12][13]

Politics

Personal life


Ranade was already into his 30s when his first wife died. His family wanted him to marry again, especially since he had no children. His reform-minded friends expected that Ranade, who had co-founded the 'Widow Marriage Association' as far back as 1861, would certainly act in accordance with his own sermons and marry a widow. This did not happen. Ranade yielded to his family's wishes and confirmed with convention to marry Ramabai, a girl who was barely, ten years old and who was fully twenty-one years younger than him. Indeed, Ramabai was born in 1863, while Ranade had founded his 'Widow Marriage Association' in 1861. Ranade did what he did because he knew the realities of his society: he knew that if he married an already married woman, any children born to her would be treated like illegitimate outcasts by his society. The really poignant thing about the whole affair is that, after facing so much ridicule and so many accusations of hypocrisy, Ranade was not fated to receive the blessing he craved so ardently: his second marriage also remained childless.

In any case, the wedding was held in full compliance with tradition and the marriage was certainly a happy one. Ramabai was a daughter of the Kurlekar family, which belonged to the same caste and social strata as Ranade.[14] The couple had an entirely harmonious and conventional marriage. Ranade ensured that his wife receive a high education, something about which she herself was initially not keen. However, like all Indian women of that era, she complied with her husband's wishes and grew into her new life. Indeed, after Ranade's death, Ramabai Ranade continued the social and educational reform work initiated by him.

Published Works

• Ranade, Mahadev Govind (1900). Rise of the Maráthá Power. Bombay: Punalekar & Co. OL 24128770M.; reprinted in 1999 as ISBN 81-7117-181-8
• Ranade, Mahadev Govind (1990). Bipan Chandra (ed.). Ranade’s Economic Writings. New Delhi: Gyan Books Pvt. Ltd. ISBN 81-212-0328-7. OL 364195W..
• Ranade, Mahadev Govind (1899). Essays on Indian Economics. Bombay: Thacker & Company. OL 11994445W.
• Ranade, Mahadev Govind (1900). Introduction to the Peishwa's Diaries: A Paper Read Before the Bombay Branch of the Royal Asiatic Society. Poona: the Civil Military Orphanage Press. OL 14015196M.; reprinted by CHIZINE PUBN as ISBN 9781340345037

In popular culture

A television series on Zee Marathi named Unch Maaza Zoka (roughly translated as 'I have leapt high in Life') based on Ramabai's and Mahadevrao's life and their development as a 'women's rights' activist was broadcast in March 2012. It was based on a book by Ramabai Ranade titled Amachyaa Aayushyaatil Kaahi Aathavani. In the book, Justice Ranade is called "Madhav" rather than Mahadev[note 1].

See also

• Revolutionary movement for Indian independence
• List of Indian independence activists

Footnotes

1. He himself is quoted as saying that "I am Vishnu (Madhav) and not Shiva (Mahadev)" (see pages 12, 121). This anomaly was discovered by Ms. Vibhuti V. Dave, while translating the book into Gujarati, under the title Amaaraa naa Sambhaaranaa[15]"

References

1. Chisholm, Hugh, ed. (1911). "Ranade, Mahadeo Govind" . Encyclopædia Britannica. 22 (11th ed.). Cambridge University Press. p. 884.
2. "Mahadev Govinde Ranade". Retrieved 22 August 2015.
3. "Encyclopaedia Eminent Thinkers (Vol. 22 : The Political Thought of Mahadev Govind Ranade)", p. 19
4. Mahadev Govind Ranade (Rao Bahadur) (1992). The Miscellaneous Writings of the Late Hon'ble Mr. Justice M.G. Ranade. Sahitya Akademi.
5. Wolpert, Stanley A. (April 1991). Tilak and Gokhale: Revolution and Reform in the Making of Modern India By. Oxford: Oxford University Press. p. 302. ISBN 978-0195623925.
6. Stanley A. Wolpert (1962). Tilak and Gokhale: Revolution and Reform in the Making of Modern India. University of California Press. p. 12. GGKEY:49PR049CPBX.
7. Hulas Singh (25 September 2015). Rise of Reason: Intellectual history of 19th-century Maharashtra. Routledge. pp. 303–. ISBN 978-1-317-39874-5.
8. "THE GROWTH OF NEW INDIA, 1858-1905". Astrojyoti.com. 17 May 2012. Retrieved 7 July 2012.
9. Bakshi, SR (1993). Mahadev Govind Ranade. p. 42. ISBN 978-81-7041-605-0.
10. "Loss of Caste". Retrieved 22 August 2015. He and a few other notables including Bal Gangadhar Tilak attended a meeting with the missionaries of the Panch Houd Mission, which still exists in Pune. Tea was offered to them. Some of them drank it and others did not. Poona in those days - late 19th century - was a very orthodox place and the bastion of Brahminism. Gopalrao Joshi made the affair public and all offenders were ordered to undergo prayashchitta for their offense of drinking the tea of Christian missionaries.
11. Bhattacharya, edited by Sabyasachi (2002). Education and the disprivileged : nineteenth and twentieth century India (1. publ. ed.). Hyderabad: Orient Longman. p. 239. ISBN 978-8125021926. Retrieved 12 September 2016.
12. "Huzurpaga". Huzurpaga.
13. Ghurye, G. S. (1954). Social Change in Maharashtra, II. Sociological Bulletin, page 51.
14. Mukherjee, M., 1993. Story, history and her story. Studies in History, 9(1), pp.71-85.
15. Dave, Vibhuti (6 December 2014). Amaaraa Sahajivan naa Sambhaaranaa. Vadodara, Gujarat, India: Self. pp. 12, 121.
• Brown, D. Mackenzie. Indian Political Thought: From Ranade to Bhave. (Berkeley: University of California, 1961).
• Mansingh, Surjit. Historical Dictionary of India. vol. 20, Asian Historical Dictionaries. s.v. "Shivaji". (London: Scarecrow Press, 1996).
• Masselos, Jim. Indian Nationalism: A History. (New Delhi: Sterling Publishers, 1985).
• Wolpert, Stanley. India. (Berkeley: University of California, 1991). 57.
• Wolpert, Stanley. Tilak and Gokhale: Revolutions and Reform in the Making of Modern India. (Berkeley: University of California, 1962). 12.
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Aug 28, 2020 2:18 am

Alfred Webb
by Wikipedia
Accessed: 8/27/20

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Alfred John Webb (1834–1908) was an Irish Quaker from a family of activist printers. He became an Irish Parliamentary Party politician and Member of Parliament (MP), as well as a participant in nationalist movements around the world. He supported Butt's Home Government Association and the United Irish League. At Madras in 1894, he became the third non-Indian (after George Yule and William Wedderburn) to preside over the Indian National Congress.[1]

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George Yule (1829–1892) was a Scottish merchant in England and India who served as the fourth President of the Indian National Congress in 1888 at Allahabad, the first non-Indian to hold that office. He was founder of George Yule & Co. of London,...

Synthomer plc (LSE: SYNT), formerly known as Yule Catto & Co, is a British-based chemicals business. It is a constituent of the FTSE 250 Index.

The company traces its roots back to 1863, when Andrew Yule founded a trading house known as Andrew Yule & Co. in Calcutta. At the same time Andrew's brother, George Yule, set up George Yule & Co. in London, which acted as British agency arm of Andrew Yule & Co.

When in 1919 Andrew Yule & Co. and George Yule & Co. were sold to the US banking group J.P. Morgan & Co. and its British merchant banking affiliate Morgan Grenfell & Co., both were turned from a partnership into a private limited company. That same year Thomas Catto (1879–1959) was sent to India to take over the management of the firm from Sir David Yule (1858–1928), a nephew of Andrew Yule. David Yule continued to hold the title of Chairman but had no active part in the operations of the business.

-- Synthomer [Yule Catto & Co.] [Andrew Yule & Co.], by Wikipedia


and headed Andrew Yule & Co., of Calcutta. He served as Sheriff of Calcutta and as President of the Indian Chamber of Commerce.

He killed almost 400 tigers during his tenure as Administrator.

-- George Yule (businessman), by Wikipedia


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Sir William Wedderburn, 4th Baronet, JP DL (25 March 1838 – 25 January 1918) was a Scottish civil servant and politician who was a Liberal Party member of Parliament (MP). Wedderburn was one of the founding members of the Indian National Congress. He was also the president of Congress in 1889 and 1910, Allahabad session.

Sir William Wedderburn
President: 1838-1918 (Bombay, 1889, Allahabad, 1910)
by Indian National Congress
Accessed: 8/27/20

Sir William Wedderburn was born in March 1838 in Edinburgh, Scotland. The Wedderburns of the Scottish Border were a family of great antiquity. In 1859 Weddeburn appeared for the Indian Civil Service examination.

He left for India in 1860 and began official duty at Dharwar as an Assistant Collector. He was appointed Acting Judicial Commissioner in Sind and Judge of the Sadar Court in 1874. In 1882 he became the District and Sessions Judge of Poona. At the time of his retirement in 1887, he was the Chief Secretary to the Government of Bombay.

During his service in India, Wedderburn's attention was focussed on famine, the poverty of the Indian peasantry, the problem of agricultural indebtedness and the question of reviving the ancient village system. His concern with these problems brought him in touch with the Indian National Congress.

After his retirement, Wedderburn threw his heart and soul into it. He presided over the fourth Congress held in Bombay in 1889. Meanwhile, after the death of his brother David, Sir William succeeded to the baronetcy in 1879.

He entered Parliament in 1893 as a Liberal member and sought to voice India's grievances in the House. He formed the Indian Parliamentary Committee with which he was associated as Chairman from 1893 to 1900.

In 1895, Wedderburn represented India on the Welby Commission (i.e. Royal Commission) on Indian Expenditure. He also began participating in the activities of the Indian Famine Union set up in June 1901, for investigation into famines and proposing preventive measures.

He came to India in 1904 to attend the 20th session of the Indian National Congress in Bombay, which was presided over by Sir Henry Cotton. He was again invited in 1910 to preside over the 25th session.

He remained the Chairman of the British Committee of the Congress from July 1889 until his death. As a liberal, William Wedderburn believed in the principle of self-government. Along with the founders of the Indian National Congress, he believed in the future of India in partnership with the British Commonwealth and welcomed the formal proclamation made by the British Government on 20 August 1917, that the goal of British policy in India was the progressive establishment of self-government.

Some members of the old order condemned him as a disloyal officer, for his continual tirades against the bureaucracy, his incessant pleading for the Indian peasant and for his stand on constitutional reforms for India. Wedderburn's main contribution to the promotion of national consciousness was his life -- long labour on behalf of the Indian Reform Movement. The Montagu-Chelmsford Reforms were regarded by him as the crowning glory of his life's work.

“What are the practical objects of the Congress movement? They are, to revive the national life, and to increase the material prosperity of country; and what better objects could we have before us? Lastly, as regards our methods, they are open and constitutional, and based solely on India's reliance upon British justice and love of fair play.”

--From the Presidential Address - William Wedderburn I.N.C. Session, 1889, Bombay


Born in Edinburgh, the fourth and youngest son of Sir John Wedderburn, 2nd Baronet and Henrietta Louise Milburn, he was educated at Hofwyl Workshop, then Loretto School and finally at Edinburgh University. He joined the Indian Civil Service as his father and an older brother had done. His older brother John had been killed in the 1857 uprising and William joined the service in 1860 after ranking third (of 160 applicants) in the entrance exam of 1859. His elder brother David was the 3rd baronet.

He entered the Indian Civil Service in Bombay in 1860, served as District Judge and Judicial Commissioner in Sind; acted as secretary to Bombay Government, Judicial and Political Departments; and from 1885 acted as Judge of the High Court, Bombay. He retired when acting Chief Secretary to the Government of Bombay in 1887. During his work he noted the troubles of peasantry arising from moneylending and he suggested that co-operative agricultural banks be established to provide credits at reasonable rates. The proposal was supported in India but was blocked by the India Office. Wedderburn supported reforms suggested by Lord Ripon to develop local self-government and equality to Indian judges. He was seen as supporting the aspirations of Indians and was denied a judge position in the Bombay high court. This led him to retire early in 1887. Along with Allan Octavian Hume he was a founder of the Indian National Congress and served as its president in 1889 and 1910. He worked along with influential Congress leaders in Bombay and in 1890 he chaired the British committee of the Indian National Congress, helped publish the journal India and attempted to support the movement through parliamentary action in Britain. He developed a close working relationship with G. K. Gokhale of the Congress. He was an unsuccessful parliamentary candidate in North Ayrshire in 1892 and served as Liberal Member of Parliament for Banffshire from 1893 to 1900.

He was a member of the Royal Commission on Indian Expenditure in 1895 and chairman of Indian Parliamentary Committee. He was considered a great friend of the Indian Progressive Movement and presided at the Indian National Congress, 1889, later Chairman, British Committee of the Indian National Congress. In 1910 he returned to India as Congress president and tried to solve the rift between Hindus and Muslims and attempted to reconcile the differences between those who wished to work constitutionally and those who wanted to use more militant actions. He wrote a biographical memoir of A. O. Hume who died in 1912.

-- William Wedderburn, by Wikipedia


Early life

Alfred Webb was the first child and only son of the three children of Richard Davis Webb and Hannah Waring Webb (1810–1862). The family ran a printing shop in Dublin and belonged to a Quaker group that supported reforms such as suffrage, the abolition of slavery and anti-imperialism. The family press printed booklets for many of these causes and, in turn, their regular customers grew to include other similar organisations, including the Irish Protestant Home Rule Association and the Ladies’ Land League, an organisation founded by Fanny and Anna Parnell in 1880 that advocated on behalf of poor tenant farmers.[2]

Besant would go on to make much of her Irish ancestry and supported the cause of Irish self-rule throughout her adult life. Her cousin Kitty O'Shea (born Katharine Wood) was noted for having an affair with Charles Stewart Parnell, leading to his downfall.

-- Annie Besant, by Wikipedia


Career

Alfred Webb was interested in literature and history and began to write A Compendium of Irish Biography. In 1865, he began to take a more active interest in Irish politics. He was inspired by the Fenians, although he believed in non-violence and the Fenians of that time believed that Ireland could only gain independence through an armed revolution.[3] He was first elected to the House of Commons of the United Kingdom on 24 February 1890, when he won a by-election for the West Waterford constituency. He was again returned for West Waterford in the 1892 general election, this time as an anti-Parnellite MP. In December, 1883, he resigned from the position of Land League treasurer, complaining of Parnell's 'autocratic management of funds'.[4]

His family had taken an interest in the welfare of British colonies and had been outspoken opponents of the opium traffic into China. Webb was a close friend of Dadabhai Naoroji, a key member of the Indian National Congress, who was also a friend of other Irish nationalists including Michael Davitt...

Michael Davitt (25 March 1846 – 30 May 1906) was an Irish republican activist for a variety of causes, especially Home Rule and land reform. Following an eviction when he was four years old, Davitt's family emigrated to England. He began his career as an organiser of the Irish Republican Brotherhood, which resisted British rule in Ireland with violence. Convicted of treason felony for arms trafficking in 1870, he served seven years in prison. Upon his release, Davitt pioneered the New Departure strategy of cooperation between the physical-force and constitutional wings of Irish nationalism on the issue of land reform. With Charles Stewart Parnell, he co-founded the Irish National Land League in 1879, in which capacity he enjoyed the peak of his influence before being jailed again in 1881.

Davitt travelled widely, giving lectures around the world, supported himself through journalism, and served as Member of Parliament (MP) for the Irish Parliamentary Party (IPP) during the 1890s. When the party split over Parnell's divorce, Davitt joined the anti-Parnellite Irish National Federation. His Georgist views on the land question put him on the left wing of Irish nationalism, and he was a vociferous advocate of alliance between the Radical faction of the Liberal Party and the IPP.

-- Michael Davitt, by Wikipedia


and Frank Hugh O’Donnell.

Frank Hugh O'Donnell (also Frank Hugh O'Cahan O'Donnell), born Francis Hugh MacDonald (9 October 1846 – 2 November 1916) was an Irish writer, journalist and nationalist politician...

Leaving Galway, O'Donnell moved to London, where he embarked on a career in journalism, following his college contemporary T. P. O'Connor. O'Connor's knowledge of modern European languages had helped him to establish himself as a correspondent on European affairs, and he assisted O'Donnell in developing a similar reputation; he spent a brief period on the staff of the London Morning Post...

In 1875, he was a founding member of the Constitutional Society of India, a group promoting political autonomy for India. In 1877, O'Donnell secured a more permanent election to the House of Commons of the United Kingdom as MP for Dungarvan, County Waterford; he held the seat until 1885, when the constituency was abolished. He struck a colourful and controversial figure in parliament and became renowned for his declamatory speech-making. He was a prominent obstructionist and claimed credit for inventing the tactic of obstructionism which was to yield such results for the Home Rule League under Charles Stewart Parnell. Indeed, O'Donnell saw himself as a natural leader and became disillusioned when Parnell was selected in May 1880 to succeed William Shaw as leader of the Irish Parliamentary Party. He called the British 'Imperial pirates' and inaugurated the Constitutional Society of India. Its aim was Home Rule for India, 'Mr O'Donnell's grand passion in politics was a confederation of all the discontented races of the Empire under the lead of the Irish party. He once brought down some scores of dusky students of all the races and creeds of Hindustan to the House of Commons.' [2]

-- Frank Hugh O'Donnell, by Wikipedia


He was elected, as a member of the Liberal party, in 1892, the year of the Liberal landslide to the Finsbury Central Westminster seat. While O'Donnell attempted to involve Naoroji in Irish politics, Webb was invited by Naoroji to preside over the Indian National Congress in 1894.[3]

Webb was a supporter of Anti-Caste, Britain's first anti-racism journal which fellow Quaker activist Catherine Impey founded in 1888. Webb was able to rally subscribers and activists for the journal around the world.[5] For example, although he was not a regular subscriber, Webb and Dadabhai Naoroji co-signed a letter with others to request support for a new association: ‘The Society for the Furtherance of Human Brotherhood’.

He was laid to rest in the Quaker burial ground in Temple Hill, Monkstown, Dublin.

See also

• Catherine Impey
• William Wedderburn

Notes

1. "Alfred Webb President - Madras, 1894". Past Presidents of Indian National Congress. Indian National Congress. Retrieved 5 April 2010.
2. Broderick, Marian. Wild Irish Women Extraordinary Lives from History. New York: O'Brien, 2002. ISBN 0-86278-703-3 (p.169)
3. Regan-Lefebvre, Jennifer (2009). Cosmopolitan Nationalism in the Victorian Empire Ireland, India and the Politics of Alfred Webb. Palgrave Macmillan.
4. Paul Bew, The Politics of Emnity, 1789-2006, Oxford, 2007, 347
5. Dr Caroline Bressey, Anti-Caste: Britain’s First Anti-racist Journal, synopsis on ESRC website Archived 2007-03-12 at the Wayback Machine (RES-000-22-0522). Retrieved 26 July 2006.

References

• Leigh Rayment's Historical List of MPs – Constituencies beginning with "W" (part 1)
Further reading[edit]
• A Compendium of Irish Biography (Dublin, 1878)
• Legg, Mary-Louise Alfred Webb: the Autobiography of a Quaker Nationalist, Cork University Press, 1999 ISBN 1-85918-202-X (See also information from publishers accessed at [1][permanent dead link] 26 July 2006)

External links

• Hansard 1803–2005: contributions in Parliament by Alfred Webb
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Re: Freda Bedi Cont'd (#2)

Postby admin » Fri Aug 28, 2020 3:25 am

James Cousins [Mac Oisín] [Jayaram]
by Wikipedia
Accessed: 8/27/20

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James Henry Cousins
Born: 22 July 1873, 18, Kevor Street in Belfast, Ireland
Died: 20 February 1956 (aged 82), Madanapalle, Andhra Pradesh, India
Pen name: Mac Oisín, Jayaram
Spouse: Margaret Elizabeth Cousins

James Henry Cousins (22 July 1873 – 20 February 1956) was an Anglo-Irish writer, playwright, actor, critic, editor, teacher and poet. He used several pseudonyms including Mac Oisín and the Hindu name Jayaram.[1]

Life

Cousins was born at 18, Kevor Street in Belfast, Ireland, the descendant of Huguenot refugees. Largely self-educated at night schools, he worked some time as a clerk became private secretary and speechwriter to Sir Daniel Dixon, 1st Baronet, the Lord Mayor of Belfast.

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Sir Daniel Dixon, 1st Baronet, PC (Ire), DL (28 March 1844 – 10 March 1907) was an Irish businessman and politician.

Dixon was born on 28 March 1844 the son of Thomas and Sarah Dixon of Larne, County Antrim, his father was a merchant and shipowner. He was educated at the Royal Belfast Academical Institution. He joined his father's timber business, Thomas Dixon and Sons, becoming a partner in 1864.

He served as Mayor of Belfast in 1892 and as Lord Mayor of Belfast in three terms; 1893, 1901 to 1903, and 1905 to 1906. He was also a Member of Parliament for Belfast North as an Irish Unionist from 1905 to 1907.

Dixon was appointed to the Privy Council of Ireland in the 1902 Coronation Honours list published on 26 June 1902, and was sworn in by the Lord Lieutenant of Ireland, Earl Cadogan, at Dublin Castle on 11 August 1902. In October 1903 he was created a Baronet, of Ballymenock in the County of Antrim.

Dixon was head of one of the largest shipowning companies in Ireland.

-- Sir Daniel Dixon, 1st Baronet, by Wikipedia


In 1897 he moved to Dublin where he became part of a literary circle which included William Butler Yeats, George William Russell and James Joyce. He is believed to have served as a model for the Little Chandler character in Joyce's short story collection Dubliners. Cousins was significantly influenced by Russell's ability to reconcile mysticism with a pragmatic approach to social reforms and by the teachings of Madame Blavatsky.

George William Russell (10 April 1867 – 17 July 1935) who wrote with the pseudonym Æ (sometimes written AE or A.E.), was an Irish writer, editor, critic, poet, painter and Irish nationalist. He was also a writer on mysticism, and a central figure in the group of devotees of theosophy which met in Dublin for many years.

-- George William Russell, by Wikipedia


He had a lifelong interest in the paranormal and acted as reporter in several experiments carried out by William Fletcher Barrett, Professor of physics at Dublin University and one of the founders of the Society for Psychical Research.

Cousins produced several books of poetry whilst in Ireland as well as acting in the first production of Cathleen Ní Houlihan (under the stage name of H. Sproule) with the famous Irish revolutionary and beauty Maud Gonne in the title role. His plays were produced in the first years of the twentieth century in the Abbey Theatre, the most famous being "the Racing Lug". After a dispute with W.B. Yeats, who objected to 'too much Cousins' the Irish National Theatre movement split with two-thirds of the actors and writers siding with Cousins against Yeats. He also wrote widely on the subject of Theosophy and in 1915 travelled to India with the voyage fees paid for by Annie Besant the President of the Theosophical Society. He spent most of the rest of his life in the sub-continent, apart from a year as Professor of English Literature at Keio University in Tokyo and another lecturing in New York. Towards the end of his life he converted to Hinduism. At the core of Cousins's engagement with Indian culture was a firm belief in the "shared sensibilities between Celtic and Oriental peoples".

Whilst in India he became friendly with many key Indian personalities including poet Rabindranath Tagore, Indian classical dancer Rukmini Devi Arundale, painter Abdur Rahman Chughtai and Mahatma Gandhi. He was the person who brought change into the life of poetry of the Great Renowned Kannada Poet and Writer Kuvempu. He wrote a joint autobiography with his wife Margaret Elizabeth Cousins (formerly Gretta Gillespie), a suffragette and one of the co-founders of the Irish Women's Franchise League and All India Women's Conference (AIWC).

In his The Future Poetry Sri Aurobindo has acclaimed Cousins' New Ways in English Literature as "literary criticism which is of the first order, at once discerning and suggestive, criticism which forces us both to see and think." He has also acknowledged that he learnt to intuit deeper being alerted by Cousins' criticisms of his poems. In 1920 Cousins came to Pondicherry to meet the Mother and Sri Aurobindo. The appreciation is palpable in the following citations:

From The Future Poetry by Sri Aurobindo:

"It will be more fruitful to take the main substance of the matter for which the body of Mr.Cousins' criticism gives a good material. Taking the impression it creates for a starting-point and the trend of English poetry for our main text, but casting our view farther back into the past, we may try to sound what the future has to give us through the medium of the poetic mind and its power for creation and interpretation. The issues of recent activity are still doubtful and it would be rash to make any confident prediction; but there is one possibility which this book strongly suggests and which it is at least interesting and may be fruitful to search and consider. That possibility is the discovery of a closer approximation to what we might call the mantra in poetry that rhythmic speech which, as the Veda puts it, rises at once from the heart of the seer and from the distant home of the Truth, — the discovery of the word, the divine movement, the form of thought proper to the reality which, as Mr. Cousins excellently says,

" lies in the apprehension of a something stable behind the instability of word and deed, something that is reflection of the fundamental passion of humanity for something beyond itself, something that is a dim foreshadowing of the divine urge which is prompting all creation to unfold itself and to rise out of its limitations towards its Godlike possibilities. Poetry in the past has done that in moments of supreme elevation; in the future there seems to be some chance of its making it a more conscious aim and steadfast endeavour."


Works

• POEMS BY JAMES H. COUSINS
The Oxford Book of English Mystical Verse. Ed. Nicholson & Lee. Oxford: The Clarendon Press, 1917.
Padraic Colum (1881–1972).
Anthology of Irish Verse. 1922.
• BIBLIOGRAPHY
The Legend of the Blemished King and Other Poems (1897)
The Quest (1906)
The Bell-Branch (1908)
The Wisdom of the West (1912)
Etain the Beloved and Other Poems (1912)
The Renaissance in India (1918)
The King's Wife (1919)
Sea-Change (1920)
The Cultural Unity of Asia (1922)
Work and Worship: Essays on Culture and Creative Art (1922)
The New Japan: Impressions and Reflections (with 74 illustrations) (1923)
Heathen Essays (1925)
A Tibetan Banner (1926)
Above the Rainbow and Other Poems (1926)
A Wandering Harp: Selected Poems (1932)
A Bardic Pilgrimage (1934)
Collected Poems (1940)
The Faith Of The Artist. (1941)
The Work Promethean (1970)
• BIOGRAPHIES/CRITICISM
A Wandering Harp: James H. Cousins, a Study. C.N. Mangala. (B.R. Publishing, 1995).
James Henry Cousins: A Study of His Works in the Light of Theosophical Movement. Dilip Kumar Chatterjee. (South Asia Books, 1994).
James Cousins. William A. Dumbleton. (Twayne Publishing, 1980).
• RELATED LINKS
James H. Cousins: Poems – An index of poems.[2]

See also

• Poetry portal
• List of Irish writers

References

1. Cousins at Ricorso
2. [1], [2]

External links

• Works by James Henry Cousins at Project Gutenberg
• Works by or about James Cousins at Internet Archive
• Works by James Cousins at LibriVox (public domain audiobooks)
• The Future Poetry by Sri Aurobindo
• Renaissance in India by Sri Aurobindo

****************************

James H. Cousins
by Theosophy Wiki
Accessed: 8/28/20

James Henry Cousins (July 22, 1873- February 20, 1956) was an Irish writer, poet, playwright, actor, critic, editor, and educator who with his wife Margaret Cousins was active in the Theosophical Society based in Adyar, India.

Cousins was significantly influenced by the teachings of Madame Blavatsky and G. S. [George William (AE)] Russell's ability to reconcile mysticism with a pragmatic approach to social reforms. He had a life-long interest in the paranormal and acted as reporter in several experiments carried out by William Fletcher Barrett, Professor of physics at Dublin University and one of the founders of the Society for Psychical Research. He also wrote widely on the subject of Theosophy and in 1915 Cousins travelled to India with the voyage fees paid for by Annie Besant the President of the Theosophical Society (Adyar).

Work in education

Indian friends called him by the high title "Kulapathi," a term used in ancient Indian educational systems to indicate a man who supervised 10,000 people.[1] G. Venkatachalam summarized his life:

My Irish teacher and friend Kulapathi James Cousins, is another good soul whom it has been my privilege to know for nearly a quarter of a century. He may not be a profound pundit in learning, a great classical scholar or even a master-poet, but he certainly is a man of sterling character, high-mindedness and pure life. His snow-white head, clear blue eyes, chubby round face of fine texture and Irish smiles, all proclaim the purity of his life and thoughts.

His other weaknesses—if weaknesses they be—pale into insignificance before this white radiance of his life. He is slightly pedantic, it is true (and most teachers are); he is egotistical in a way (and that most men cannot help being); a trifle selfish (a common factor in all men); but he has also, at other times, risen to heights of sacrifice and unselfishness, as when he deliberately chose to work in India and for Indians on a paltry pittance, refusing with scorn tempting offers from China and America. His claim to fame will rest not on what he has done for Indian art and culture but on his intuitive and synthetic wisdom, with which he has tried to mould his life and that of his students.[2]


Writings

• James H. Cousins and Margaret Cousins. We Two Together. Madras: Ganesh and Co, 1950. Joint autobiography.

Additional resources

1. Suvarna Nalapat, Education in Ancient India: Valabhi and Nalanda Universities Kottayam: D C Books, 2012. Electronic book available at Google.
2. G. Venkatachalam, My Contemporaries (Bangalore: Hosali Press, 1966), 323.
• James H. Cousins.
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Maud Gonne
by Wikipedia
Accessed: 8/27/20

Image
Maud Gonne
Born: 21 December 1866, Tongham, England
Died: 27 April 1953 (aged 86), Clonskeagh, Ireland
Occupation: Activist
Spouse(s): John MacBride
Children: Georges Silvère (1890–1891), Iseult Gonne, and Seán MacBride
Parent(s): Thomas Gonne and Edith Frith Gonne (née Cook)

Maud Gonne MacBride (Irish: Maud Nic Ghoinn Bean Mac Giolla Bhríghde, 21 December 1866 – 27 April 1953) was an English-born Irish republican revolutionary, suffragette and actress. Of Anglo-Irish descent, she was won over to Irish nationalism by the plight of evicted people in the Land Wars. She also actively agitated for Home Rule.

Early life

She was born at Tongham[1] near Farnham, Surrey, as Edith Maud Gonne, the eldest daughter of Captain Thomas Gonne (1835–86) of the 17th Lancers, whose ancestors hailed from Caithness in Scotland, and his wife, Edith Frith Gonne, born Cook (1844–71). After her mother died while Maud was still a child, her father sent her to a boarding school in France to be educated. "The Gonnes came from County Mayo, but my great-great grandfather was disinherited and sought fortune abroad trading in Spanish wine," she wrote. "My grandfather was head of a prosperous firm with houses in London and Oporto – he destined my father to take charge of the foreign business and had him educated abroad. My father spoke 6 languages but had little taste for business, so he got a commission in the English army; his gift for languages secured for him diplomatic appointments in Austria, the Balkans and Russia, and he was as much at home in Paris as in Dublin."[2]

Early career

In 1882 her father, an army officer, was posted to Dublin. She accompanied him and remained with him until his death. She returned to France after a bout of tuberculosis and fell in love with a right wing politician, Lucien Millevoye.

Lucien Millevoye (1 August 1850 – 25 March 1918) was a French journalist and right-wing politician, now best known for his relationship with the Irish revolutionary and muse of W.B. Yeats, Maud Gonne.

Millevoye was born in Grenoble in 1850, the grandson of the poet Charles Hubert Millevoye. He was the editor of La Patrie and a supporter of General Boulanger.

Georges Ernest Jean-Marie Boulanger (29 April 1837 – 30 September 1891), nicknamed Général Revanche, was a French general and politician.

An enormously popular public figure during the Third Republic, he won a series of elections and was feared to be powerful enough to establish himself as dictator at the zenith of his popularity in January 1889. His base of support was the working districts of Paris and other cities, plus rural traditionalist Catholics and royalists. He promoted an aggressive nationalism, known as Revanchism [Revenge], which opposed Germany and called for the defeat of the Franco-Prussian War (1870–71) to be avenged.

The elections of September 1889 marked a decisive defeat for the Boulangists. Changes in the electoral laws prevented Boulanger from running in multiple constituencies and the aggressive opposition of the established government, combined with Boulanger's self-imposed exile, contributed to a rapid decline of the movement. The decline of Boulanger severely undermined the political strength of the conservative and royalist elements of French political life; they would not recover strength until the establishment of the Vichy regime in 1940.[1] The defeat of the Boulangists ushered in a period of political dominance by the Opportunist Republicans [The Moderates or Moderate Republicans (French: Républicains modérés), pejoratively labeled Opportunist Republicans (French: Républicains opportunistes), were a French political group active in the late 19th century during the Third French Republic.].

Academics have attributed the failure of the movement to Boulanger's own weaknesses. Despite his charisma, he lacked coolness, consistency, and decisiveness; he was a mediocre leader who lacked vision and courage. He was never able to unite the disparate elements, ranging from the far left to the far right, that formed the base of his support. He was able, however, to frighten Republicans and force them to reorganize and strengthen their solidarity in opposition to him.[

-- Georges Ernest Boulanger, by Wikipedia


He served as Boulangist member for the Amiens in the French Chamber of Deputies from 1889 to 1893. He was elected a Nationalist deputy from Paris in 1898 and 1902. In the late 1880s he went to Russia to further the cause of a Franco-Russian alliance. He claimed to be Boulanger's emissary to the Russian Emperor in St Petersburg, a claim Boulanger himself apparently denied.

During the late 1880s and throughout the 1890s, following his separation from his wife Adrienne, he had a relationship with the Irish activist Maud Gonne which produced two children, Georges Silvère (1890–1891) who died of meningitis, and Iseult Lucille Germaine (1894–1954). Gonne was deeply involved in the Irish independence movement, editing the French language nationalist newspaper L'Irlande Libre in the run-up to the centennial of the 1798 Rebellion. Gonne left Millevoye in the summer of 1900 and returned to Ireland with Iseult.

From 1898 until his death in 1918 Millevoye served as the deputy for Paris, where he died on 25 March 1918.

-- Lucien Millevoye, by Wikipedia


They agreed to fight for Irish independence and to regain Alsace-Lorraine for France. She returned to Ireland and worked tirelessly for the release of Irish political prisoners from jail. In 1889, she first met W. B. Yeats, who fell in love with her.

In 1890 she returned to France where she once again met Millevoye and had a son, Georges, with him.
Georges died, possibly of meningitis, in 1891. Gonne was distraught, and buried him in a large memorial chapel built for him with money she had inherited. Her distress remained with her; in her will she asked for Georges's baby shoes to be interred with her, but made no mention of the daughter born a few years after him. In Dublin, London and Paris she was attracted to the occultist and spiritualist worlds deeply important to Yeats, asking his friends about the reality of reincarnation. In 1891 she briefly joined the Hermetic Order of the Golden Dawn, a magical organisation with which Yeats had involved himself.[3] Gonne separated from Millevoye after Georges' death, but in late 1893 she arranged to meet him at the mausoleum in Samois-sur-Seine and, next to the coffin, they had sexual intercourse. Her purpose was to conceive a baby with the same father, to whom the soul of Georges would transmigrate in metempsychosis.[4] In August 1894 Gonne and Millevoye's daughter Iseult was born. At age 23, Iseult was proposed to by William Butler Yeats, and she had a brief affair with Ezra Pound. At age 26, Iseult married the Irish-Australian novelist, Francis Stuart, who was then 18 years old.

During the 1890s Gonne travelled extensively throughout England, Wales, Scotland and the United States campaigning for the nationalist cause, forming an organization called the "Irish League" (L'association irlandaise) in 1896.[5] In 1899 her relationship with Millevoye ended.

Gonne, in opposition to the attempts of the British to gain the loyalty of the young Irish during the early 1900s, was known to hold special receptions for children. She, along with other volunteers, fought to preserve the Irish culture during the period of Britain's colonization, founding Inghinidhe na hÉireann[Daughters of Ireland].

Inghinidhe na hÉireann (Irish pronunciation: [ɪnʲiːnʲiː n̪ˠə ˈheːɾʲən̪ˠ], "Daughters of Ireland") was a radical Irish nationalist women's organisation led and founded by Maud Gonne from 1900 to 1914, when it merged with the new Cumann na mBan [The Women's Council].

Cumann na mBan (Irish pronunciation: [ˈkʊmˠən̪ˠ n̪ˠə mˠan̪ˠ]; literally "The Women's Council" but calling themselves "The Irishwomen's Council" in English), abbreviated C na mB, is an Irish republican women's paramilitary organisation formed in Dublin on 2 April 1914, merging with and dissolving Inghinidhe na hÉireann, and in 1916, it became an auxiliary of the Irish Volunteers.[The Irish Volunteers (Irish: Óglaigh na hÉireann), sometimes called the Irish Volunteer Force or Irish Volunteer Army was a military organisation established in 1913 by Irish nationalists. It was ostensibly formed in response to the formation of the Ulster Volunteers in 1912, and its declared primary aim was "to secure and maintain the rights and liberties common to the whole people of Ireland". The Volunteers included members of the Gaelic League, Ancient Order of Hibernians and Sinn Féin, and, secretly, the Irish Republican Brotherhood (IRB). Increasing rapidly to a strength of nearly 200,000 by mid-1914, it split in September of that year over John Redmond's commitment to the British War effort, with the smaller group retaining the name of "Irish Volunteers".] Although it was otherwise an independent organisation, its executive was subordinate to that of the Volunteers...

The constitution of Cumann na mBan contained explicit references to the use of force by arms if necessary. At the time the Government of Ireland Bill 1914 was being debated and might have had to be enforced in Ulster. The primary aims of the organisation as stated in its constitution were to "advance the cause of Irish liberty and to organize Irishwomen in the furtherance of this object", to "assist in arming and equipping a body of Irish men for the defence of Ireland" and to "form a fund for these purposes, to be called 'The Defence of Ireland Fund'"...

On 23 April 1916, when the Military Council of the Irish Republican Brotherhood finalised arrangements for the Easter Rising, it integrated Cumann na mBan, along with the Irish Volunteers and Irish Citizen Army, into the 'Army of the Irish Republic'. Patrick Pearse was appointed Commandant-General and James Connolly Commandant-General of the Dublin Division.

On the day of the Rising, Cumann na mBan members, including Winifred Carney, who arrived armed with both a Webley revolver and a typewriter, entered the General Post Office on O'Connell Street in Dublin with their male counterparts. By nightfall, women insurgents were established in all the major rebel strongholds throughout the city except Boland's Mill and the South Dublin Union held by Éamon de Valera and Eamonn Ceannt.

The majority of the women worked as Red Cross workers, couriers or procured rations for the men. Members also gathered intelligence on scouting expeditions, carried despatches and transferred arms from dumps across the city to insurgent strongholds.

Some members of Cumann na mBan were also members of the Citizen Army and as such were combatants in the Rising. Constance Markievicz is said to have shot and killed a policeman at St Stephen's Green during the opening phase of the hostilities. She carried out sniper attacks on British troops and with Mary Hyland and Lily Kempson, was among a small force under Frank Robbins which occupied the College of Surgeons opposite the Green and failed to [obtain] rifles that were believed to be held there by the college's Officer Training Corps. Helena Molony was among the Citizen Army company which attacked Dublin Castle and subsequently occupied the adjacent City Hall, where she and other women sniped.

At the Four Courts the women of Cumann na mBan helped to organise the evacuation of buildings at the time of surrender and to destroy incriminating papers. More typical was the General Post Office (GPO), where Pearse insisted that most of them (excluding Carney, who refused to leave the injured James Connolly) leave at noon on Friday, 28 April. The building was then coming under shell- and machine-gun fire and many casualties were anticipated. The following day the leaders at the GPO decided to negotiate surrender. Pearse asked Cumann na mBan member Elizabeth O'Farrell (a mid-wife at the National Maternity Hospital) to act as a go-between. Under British military supervision she brought Pearse's surrender order to the rebel units still fighting in Dublin. Over 70 women, including many of the leading figures in Cumann na mBan, were arrested after the insurrection and many of the women who had been captured fighting were imprisoned in Kilmainham; all but twelve had been released by 8 May 1916.

-- Cumann na mBan [The Women's Council] [The Irishwomen's Council], by Wikipedia


The Inghinidhe originated from a meeting of 15 women in the Celtic Literary Society Rooms in Dublin on Easter Sunday 1900. While the meeting's original purpose was to provide a gift for Arthur Griffith for defending Maud Gonne from an accusation that she was a British spy, it turned to planning a "Patriotic Children's Treat" in response to the Children's Treat in the Phoenix Park which had been part of Queen Victoria's April visit to Dublin. One aim of the royal visit was to encourage Irishmen to enlist in the British Army to fight in the Boer War, whereas Griffith, Gonne and others were sympathetic to the Boers. Over fifty women joined the organising committee for the Patriotic Children's Treat, which took place in July on the Sunday after the Wolfe Tone Commemoration. It involved 30,000 children parading from Beresford Place to Clonturk Park, followed by a picnic and anti-recruitment speeches. The funds left over after the Patriotic Children's Treat were used to establish Inghinidhe na hÉireann as a permanent organisation.

-- Inghinidhe na hÉireann [Daughters of Ireland], by Wikipedia


Twenty-nine women attended the first meeting. They decided to "combat in every way English influence doing so much injury to the artistic taste and refinement of the Irish people."[6]

In her autobiography she wrote, "I have always hated war and am by nature and philosophy a pacifist, but it is the English who are forcing war on us, and the first principle of war is to kill the enemy."[7]

Acting

Image
Gonne, c. 1890 to 1910

In 1897, along with Yeats and Arthur Griffith, she organised protests against Queen Victoria's Diamond Jubilee. In April 1902, she took a leading role in Yeats's play Cathleen Ní Houlihan. She portrayed Cathleen, the "old woman of Ireland", who mourns for her four provinces, lost to the English colonizers. She was already spending much of her time in Paris.[8]

In the same year, she joined the Roman Catholic Church. She refused many marriage proposals from Yeats, not only because he was unwilling to convert to Catholicism and because she viewed him as insufficiently radical in his nationalism, but also because she believed his unrequited love for her had been a boon for his poetry and that the world should thank her for never having accepted his proposals. When Yeats told her he was not happy without her, she replied,

Oh yes, you are, because you make beautiful poetry out of what you call your unhappiness and are happy in that. Marriage would be such a dull affair. Poets should never marry. The world should thank me for not marrying you.[9]


In the 1930s she was involved in the Friends of Soviet Russia organisation.[10]

The Friends of Soviet Russia (FSR) was formally established in the United States on August 9, 1921 as an offshoot of the American Labor Alliance for Trade Relations with Soviet Russia (ALA). It was launched as a "mass organization" dedicated to raising funds for the relief of the extreme famine that swept Soviet Russia in 1921, both in terms of food and clothing for immediate amelioration of the crisis and agricultural tools and equipment for the reconstruction of Soviet agriculture.

From 1927 the organization was known as the Friends of the Soviet Union (FSU) and was the American national affiliate of a new international authority known as the International Association of Friends of the Soviet Union.

-- Friends of Soviet Russia, by Wikipedia


Marriage

In Paris in 1903, after having turned down at least four marriage proposals from Yeats between 1891 and 1901, Maud married Major John MacBride, who had led the Irish Transvaal Brigade against the British in the Second Boer War.

John MacBride (sometimes written John McBride; Irish: Seán Mac Giolla Bhríde; 7 May 1868[1] – 5 May 1916) was an Irish republican and military leader executed by the British for his participation in the 1916 Irish Easter Rising in Dublin...

He joined the Irish Republican Brotherhood and was associated with Michael Cusack in the early days of the Gaelic Athletic Association. He also joined the Celtic Literary Society through which he came to know Arthur Griffith who was to remain a friend and influence throughout his life.

Arthur Joseph Griffith (Irish: Art Seosamh Ó Gríobhtha; 31 March 1871 – 12 August 1922) was an Irish writer, newspaper editor and politician who founded the political party Sinn Féin [Sinn Féin,"[We] Ourselves") is a centre-left to left-wing Irish republican political party active in both the Republic of Ireland and Northern Ireland.] He led the Irish delegation at the negotiations that produced the 1921 Anglo-Irish Treaty, and served as President of Dáil Éireann [President of the Irish Republic, was the leader of the revolutionary Irish Republic of 1919–1922.] from January 1922 until his death in August 1922.

After a short spell in South Africa, Griffith founded and edited the Irish nationalist newspaper The United Irishman in 1899. In 1904, he wrote The Resurrection of Hungary: A Parallel for Ireland, which advocated the withdrawal of Irish members from the Parliament of the United Kingdom and the setting up of the institutions of government at home, a policy that became known as Sinn Féin (ourselves). On 28 November 1905, he presented "The Sinn Féin Policy" at the first annual convention of his organisation, the National Council; the occasion is marked as the founding date of the Sinn Féin party. Griffith took over as president of Sinn Féin in 1911, but at that time the organisation was still small.

Griffith was arrested following the Easter Rising of 1916, despite not having taken any part in it. On his release, he worked to build up Sinn Féin, which won a string of by-election victories. At the party's Ardfheis (annual convention) in October 1917, Sinn Féin became an unambiguously republican party, and Griffith resigned the presidency in favour of the 1916 leader Éamon de Valera, becoming vice-president instead. Griffith was elected as a member of parliament (MP) for East Cavan in a by-election in June 1918, and re-elected in the 1918 general election, when Sinn Féin won a huge electoral victory over the Irish Parliamentary Party and, refusing to take their seats at Westminster, set up their own constituent assembly, Dáil Éireann.

In the Dáil, Griffith served as Minister for Home Affairs from 1919 to 1921, and Minister for Foreign Affairs from 1921 to 1922. In September 1921, he was appointed chairman of the Irish delegation to negotiate a treaty with the British government. After months of negotiations, he and the other four delegates signed the Anglo-Irish Treaty, which created the Irish Free State, but not as a republic. This led to a split in the Dáil. After the Treaty was narrowly approved by the Dáil, de Valera resigned as president and Griffith was elected in his place. The split led to the Irish Civil War. Griffith died suddenly in August 1922, two months after the outbreak of that war.

-- Arthur Griffith, by Wikipedia


Beginning in 1893, MacBride was termed a "dangerous nationalist" by the British government. In 1896 he went to the United States on behalf of the IRB. In the same year he returned and emigrated to South Africa.

He took part in the Second Boer War, where he raised the Irish Transvaal Brigade [Two Irish Commandos volunteer military units of guerilla militia fought alongside the Boers against the British forces during the Second Boer War (1899–1902).] What became known as MacBride's Brigade was first commanded by an Irish American, Colonel John Blake, an ex-US Cavalry Officer. MacBride recommended Blake as Commander since MacBride himself had no military experience. The Brigade was given official recognition by the Boer Government with the commissions of the Brigade's officers signed by State Secretary F.W. Reitz. MacBride was commissioned with the rank of Major in the Boer army and given Boer citizenship...

When MacBride became a citizen of the Transvaal, the British considered that, as an Irishman and citizen of the United Kingdom of Great Britain and Ireland, he had given aid to the enemy. After the war he travelled to Paris where Maud Gonne lived. In 1903, he married her to the disapproval of W. B. Yeats, who considered her his muse and had previously proposed to her. The following year their son Sean MacBride was born. Yeats wrote to Lady Gregory in January 1905, the month MacBride and Maud separated, that he had been told MacBride had molested his stepdaughter, Iseult, who was 10 at that time. The marriage had already failed but the couple could not agree on custody of Sean. Maud instituted divorce proceedings in Paris. No divorce was given but in a separation agreement, Maud won custody to the baby until age 12. The father got visiting rights and one month each summer. MacBride returned to Dublin and never saw his son again...

After returning permanently from Paris to Dublin in 1905 MacBride joined other Irish nationalists in preparing for an insurrection. Because he was so well known to the British, the leaders thought it wise to keep him outside their secret military group planning a Rising. As a result he happened to find himself in the midst of the Rising without notice. He was in Dublin early on Easter Monday morning to meet his brother Dr. Anthony MacBride, who was arriving from Westport to be married on the Wednesday. The Major walked up Grafton St and saw Thomas MacDonagh in uniform and leading his troops. He offered his services and was appointed second-in-command at the Jacob's factory.

After the Rising, MacBride, following a court martial under the Defence of the Realm Act, was shot by British troops in Kilmainham Gaol, Dublin.

-- John MacBride, by Wikipedia


The following year their son Seán MacBride was born. Afterwards Gonne and her husband agreed to end their marriage. She demanded sole custody of their son, but MacBride refused, and a divorce case began in Paris on 28 February 1905.[11] The only charge against MacBride substantiated in court was that he had been drunk on one occasion during the marriage. A divorce was not granted, and MacBride was given the right to visit his son twice weekly.

After the marriage ended, Gonne made allegations of domestic violence and, according to W. B. Yeats, of sexual molestation of Iseult, her daughter from a previous relationship, then aged eleven.[12] Critics have suggested that Yeats may have fabricated his allegations due to his hatred of MacBride over Maud's rejection of him in favour of MacBride. Neither the divorce papers submitted by Gonne nor Iseult's own writings mention any such incident, which is unsurprising, given the reticence of the times around such matters, but Francis Stuart, Iseult's later husband, attests to Iseult telling him about it.[13] The allegation concerning Iseult was made by Maud to Dr. Anthony MacBride, John's brother. Though Maud omitted it from court proceedings, the MacBride side raised it in court to have John's name cleared. As Maud wrote to Yeats, MacBride succeeded in this. Yeats and some of his biographers have maintained that Iseult was a victim, and have omitted the court incident.[14]

MacBride visited his son as allowed for a short time, but returned to Ireland and never saw him again. Gonne raised the boy in Paris. MacBride was executed in May 1916 along with James Connolly and other leaders of the Easter Rising. After MacBride's death Gonne felt that she could safely return to live permanently in Ireland.[15]

In 1917 Yeats, in his fifties, proposed first to Maud Gonne, who turned him down, and then to the 23-year-old Iseult, who did not accept either. He had known her since she was four, and often referred to her as his darling child and took a paternal interest in her writings (many Dubliners wrongly suspected that Yeats was her father).[16] Iseult considered the proposal, but finally turned him down, because he was not really in love with her and it would upset her mother too much.[17]

Image
Maud Gonne (far right) with relief agency members in Dublin in July 1922

Women's movement

Gonne remained very active in Paris. In 1913, she established L'Irlande libre, a French newspaper. She wanted Cumann na mBan to be considered seriously: her idea was to get affiliation with the English Red Cross, and wrote to Geneva to gain an international profile for the new nationalist organization.[18] In 1918, she was arrested in Dublin and imprisoned in England for six months.

She worked with the Irish White Cross for the relief of victims of violence.


The Irish White Cross was established on 1 February 1921 as a mechanism for distributing funds raised by the American Committee for Relief in Ireland.[1]

The American Committee for Relief in Ireland was formed through the initiative of Dr. William J. Maloney and others in 1920, with the intention of giving financial assistance to civilians in Ireland who had been injured or suffered severe financial hardship due to the ongoing Irish War of Independence. It was only one of several US based philanthropic organisations that emerged following World War I with a view to influencing the post-war settlement from their perspective of social justice, economic development and long term stability in Europe. Some of them concentrated their efforts on events in Ireland, and while activists of Irish ethnicity were well represented, membership was far from confined to Americans of Irish heritage. Apart from the ACRI, bodies such as the American Commission on Irish Independence and the American Commission on Conditions in Ireland raised money and attempted to influence US foreign policy in a manner sympathetic to the goal of Irish secession from the United Kingdom.

-- American Committee for Relief in Ireland, by Wikipedia


It was managed by the Quaker businessman, and later Irish Free State senator, James G. Douglas.

James Green Douglas (1887 – 16 September 1954) was an Irish businessman and politician.

Douglas was an Irish nationalist Quaker who managed the Irish White Cross from 1920 to 1922. He was appointed by Michael Collins as chairman of the committee to draft the Constitution of the Irish Free State following the Irish War of Independence.

Douglas went on to become a very active member of Seanad Éireann [the upper house of the Oireachtas (parliament) of the Irish Free State] between 1922 and 1936 under the constitution he had helped to prepare.
In 1922 he was elected as the first Vice-Chairman of the Senate. The Senate was abolished in 1936 and re-established under the terms of the 1937 Constitution; he was again an active Senator between 1938 and 1943, and from 1944 to 1954. The topics most associated with him during his work as Senator were international refugees and the League of Nations.

-- James G. Douglas, by Wikipedia


The White Cross continued to operate until the Irish Civil War and its books were officially closed in 1928. From 1922 its activities were essentially wound down and remaining funds divested to subsidiary organisations. The longest running of these aid committees was the Children's Relief Association which distributed aid to child victims of this troubled period, north and south of the border, until 1947.

-- Irish White Cross, by Wikipedia


Gonne MacBride moved in upper-class circles. Lord French's sister, Mrs Charlotte Despard was a famous suffragist, who was already a Sinn Feiner when she arrived in Dublin in 1920. She naturally accompanied Gonne on a tour of County Cork, seat of the most fervent revolutionary activity. Cork was under Martial Law Area (MLA) prohibited to Irishmen and women outside the zone. But the Viceroy's sister had a pass.[19]

Charlotte Despard (née French; 15 June 1844 – 10 November 1939) was an Anglo-Irish suffragist, socialist, pacifist, Sinn Féin activist, and novelist. She was a founding member of the Women's Freedom League, Women's Peace Crusade, and the Irish Women's Franchise League, and an activist in a wide range of political organizations over the course of her life, including among others the Women's Social and Political Union, Humanitarian League, Labour Party, Cumann na mBan, and the Communist Party of Great Britain.

Despard was imprisoned four times for her suffragette activism,[3][4] and she continued actively campaigning for women's rights, poverty relief and world peace right into her 90s.[3]

-- Charlotte Despard, by Wikipedia


In 1921, she opposed the Treaty and advocated the Republican side. The committee that set up White Cross in Ireland asked Gonne to join in January 1921 to distribute funds to victims administered by Cumann na mBan.[20] She settled in Dublin in 1922. During the street battles she headed up a delegation called The Women's Peace Committee which approached the Dáil leadership, and her old friend Arthur Griffith. But they were unable to stop the indiscriminate shooting of civilians, being more interested in law and order. In August she set up a similar organization, the Women's Prisoner's Defence League. The prisons were brutal and many women were locked up in men's prisons. The League supported families wanting news of inmates. They worked for prisoners rights, began vigils, and published stories of tragic deaths. Through her friendship with Despard and opposition to government they were labeled "Mad and Madame Desperate".[21] Historians have related the extent of the damage done to her home at 75 St Stephen's Green, when soldiers of the Free State Army ransacked the place. Maud was arrested and taken to Mountjoy Jail. On 9 November 1922 the Sinn Féin Office was raided in Suffolk street; the Free State had swept the capital, rounding up opposition committing them to prison for internment. The evidence comes from Margaret Buckley, who as Secretary of Sinn Féin acted as legal representative for the ladies. But there was nothing prudish about their concerted opposition to civil rights abuses.

On 10 April 1923, Maud Gonne MacBride was arrested. The charges were: 1) painting banners for seditious demonstrations, and 2) preparing anti-government literature. According to the diary account of her colleague Hannah Moynihan:

Last night [10th April] at 11pm, we heard the commotion which usually accompanies the arrival of new prisoners... we pestered the wardress and she told us there were four – Maud Gonne MacBride, her daughter Mrs Iseult Stuart and two lesser lights... Early this morning... we could see Maud walking majestically past our cell door leading on a leash a funny little lap dog which answered to the name that sounded like Wuzzo - Wuzzo.[22]


She was released on 28 April, after twenty days in custody. Months later the women spread a rumour that Nell Ryan had died in custody in order to gain a propaganda victory.[23] Women continued to be arrested. On 1 June Maud was standing in protest outside Kilmainham Jail with Dorothy Macardle, the writer and activist, and Iseult Stuart. They were supporting hungerstriker Maire Comerford. Again the source for this story seems to be fellow ex-prisoner Hanna Moynihan.[24]

Yeats's muse

Image
Maud Gonne's gravestone, Glasnevin Cemetery, Dublin.
May 2015


Many of Yeats's poems are inspired by her, or mention her, such as "This, This Rude Knocking."[25] He wrote the plays The Countess Cathleen and Cathleen ni Houlihan for her.[25] His poem "Aedh wishes for the Cloths of Heaven" ends with a reference to her:

I have spread my dreams under your feet;
Tread softly because you tread on my dreams.


Few poets have celebrated a woman's beauty to the extent Yeats did in his lyric verse about Gonne. From his second book to Last Poems, she became the Rose, Helen of Troy (in No second Troy), the Ledaean Body ("Leda and the Swan" and "Among School Children"), Cathleen Ní Houlihan, Pallas Athene and Deirdre.[26]

Why should I blame her that she filled my days
With misery, or that she would of late
Have taught to ignorant men most violent ways
Or hurled the little streets upon the great.
(from 'No second Troy', 1916)


Yeats's 1893 poem "On a Child's Death" is thought to have been inspired by the death of Gonne's son Georges, whom Yeats thought Gonne had adopted. The poem was not published in Yeats's lifetime; scholars say he did not want the poem to be part of his canon, as it is of uneven quality.[4]

Personal

Maud Gonne MacBride published her autobiography in 1938, titled A Servant of the Queen, a reference to both a vision she had of the Irish queen of old, Kathleen Ni Houlihan and an ironic title considering Gonne's Irish Nationalism and rejection of the British monarchy.[27][28]

Her son, Seán MacBride, was active in politics in Ireland and in the United Nations. He was a founding member of Amnesty International and its Chairman, and he was awarded the Nobel Peace Prize in 1974.[29]

She died in Clonskeagh,[30] aged 86, and is buried in Glasnevin Cemetery, Dublin.[31]

Notes

1. At Easter 1900. It translates as Daughters of Erin. Cross-reference to Daughters of the American Revolution 1776.

References

1. "Rosemont School, Tormoham, Devon", Census, 1881.
2. "Bureau of military history" (PDF). Archived from the original (PDF) on 14 July 2014. Retrieved 10 January 2017.
3. Lewis, p. 140
4. Schofield, Hugh (31 January 2015). "Ireland's heroine who had sex in her baby's tomb". BBC. Retrieved 31 January 2015.
5. Greene, D.H. (1959). J.M. Synge, 1871–1909. New York: Macmillan. p. 62. Retrieved 26 January2016.
6. McCoole, Sinead (2004), No Ordinary Women: Irish Female Activists in the Revolutionary Years 1900–23, The O'Brien Press Dublin, pp. 20–1.
7. Gonne, Maud (1995). Jeffares, A. Norman; White, Anna MacBride (eds.). The autobiography of Maud Gonne : a servant of the queen. Chicago: University of Chicago Press. p. 115. ISBN 9780226302522.
8. McCoole, "No Ordinary Women", p.24
9. Jeffares, A. Norman (1988). W. B. Yeats, a new biography. London and New York: Continuum. p. 102.
10. Levenson, Leah; Natterstad, Jerry H. (1989). Hanna Sheehy-Skeffington: Irish Feminist. Syracuse University Press. p. 157. ISBN 9780815624806.
11. Anthony J. Jordan. "The Yeats Gonne MacBride Triangle". Ricorso.net. Retrieved 10 January 2017.
12. p. 286, Foster, R. F. (1997). W. B. Yeats: A Life, Vol. I: The Apprentice Mage. New York: Oxford UP. ISBN 0-19-288085-3
13. Stuart, Francis (1971). Black List, Section H. Carbondale, IL: Southern Illinois University Press. p. 34. ISBN 978-0809305278. Retrieved 20 May 2018.
14. The Yeats Gonne MacBride Triangle, Anthony J. Jordan. Westport Books, 2000. pp. 86–104
15. Jordan, Anthony J. (2000). The Yeats-Gonne-MacBride triangle. Westport. pp. ?. ISBN 978-0-9524447-4-9. Retrieved 14 March 2011.
16. French, Amanda (2002). "A Strangely Useless Thing': Iseult Gonne and Yeats" (PDF). Yeats Eliot Review: A Journal of Criticism and Scholarship. Archived from the original (PDF) on 4 November 2014. Retrieved 11 January 2017.
17. Yeat's Ghosts, Brenda Maddox, ch. 3
18. McCoole, p. 30 cites Barry Delany, 'Cumann na mBan', William Fitzgerald (ed.) "The Voice of Ireland", London, Virtue & Co Ltd, p.162.
19. Diary of Hanah Moynihan, KGC, Dublin, cited in McCoole, p. 80.
20. Diary of Hannah Moynihan, Autograph Books, Kilmainham Gaol Collection, Dublin.
21. Margaret Mullvihill, "Charlotte Despard", pp. 143–45, cited by McCoole, p. 96.
22. Diary of Hannah Moynihan, KGC, Dublin, as cited by McCoole, pp. 118–19.
23. Nellie O'Cleirigh, p. 12
24. McCoole, p. 129.
25. "Monologue about Yeats and his muse set to open at Epsom Playhouse". Epsom Guardian. 4 September 2012. Retrieved 31 January 2015. Many of Yeats's poems are inspired by her, or mention her, such as "This, This Rude Knocking". He also wrote the plays The Countess Cathleen and Cathleen ni Houlihan for Maud.
26. Pratt, Linda Ray (Summer 1983). "Maud Gonne: "Strange Harmonies Amid Discord"". Biography, University of Hawai'i Press. 6 (3): 189–208. JSTOR 23539184.
27. Macbride Maud Gonne. A Servant Of The Queen.
28. Gonne, Maud (17 March 1995). Jeffares, A. Norman; White, Anna MacBride (eds.). The Autobiography of Maud Gonne: A Servant of the Queen. University of Chicago Press. p. xii. ISBN 9780226302522.
29. "The Nobel Peace Prize 1974". NobelPrize.org. Retrieved 19 December 2018.
30. Maye, Brian (26 April 2003). "An Irishman's Diary". Irish Times. Retrieved 19 December 2018.
31. "Maud Gonne MacBride". Glasnevin Trust. Retrieved 19 December 2018.

Writings

• Servant of the Queen Dublin, Golden Eagle Books Ltd. (ISBN 9780226302522, 1995 reprint)

Bibliography

• Cardozo, Nancy, (1979) Maud Gonne London, Victor Gollancz
• Coxhead, Elizabeth,(1985) Daughters of Erin, Gerrard's Cross, Colin Smythe Ltd, p. 19-77.
• Fallon, Charlotte, Republican Hunger Strikers during the Irish Civil War and its Immediate Aftermath, MA Thesis, University College Dublin 1980.
• Fallon, C, 'Civil War Hungerstrikes: Women and Men', Eire, Vol 22, 1987.
• Levenson, Samuel, (1977) Maud Gonne London, Cassell & Co Ltd
• Ward, Margaret, (1990), Maud Gonne California, Pandora.
• Jordan, Anthony J, (2018) "Maud Gonne's Men" Westport Books

External links

• The National Library of Ireland's exhibition, Yeats: The Life and Works of William Butler Yeats
• Maud Gonne at Library of Congress Authorities, with 14 catalogue records
• Collection of information sources on the history of the Gonne family
• Stuart A. Rose Manuscript, Archives, and Rare Book Library, Maud Gonne and W.B. Yeats Papers
• Stuart A. Rose Manuscript, Archives, and Rare Book Library, Maud Gonne Collection
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William Wedderburn
by Wikipedia
Accessed: 8/27/20

Image
Sir William Wedderburn, Bt
Member of Parliament for Banffshire
In office: 1893–1900
Preceded by: Sir Robert Duff
Succeeded by: Alexander William Black
Personal details
Born: 25 March 1838, Edinburgh, Scotland, United Kingdom
Died: 25 January 1918 (aged 79), Meredith, England, United Kingdom
Nationality: Scottish
Political party: Liberal Party
Other political affiliations: Co-founder of Indian National Congress
Relations: Wedderburn family
Alma mater: University of Edinburgh
Profession: Civil servant, politician

William Wedderburn

Sir William Wedderburn, 4th Baronet, JP DL (25 March 1838 – 25 January 1918) was a Scottish civil servant and politician who was a Liberal Party member of Parliament (MP). Wedderburn was one of the founding members of the Indian National Congress.[1][2] He was also the president of Congress in 1889 and 1910, Allahabad session.[3]

Sir William Wedderburn
President: 1838-1918 (Bombay, 1889, Allahabad, 1910)
by Indian National Congress
Accessed: 8/27/20

Sir William Wedderburn was born in March 1838 in Edinburgh, Scotland. The Wedderburns of the Scottish Border were a family of great antiquity. In 1859 Weddeburn appeared for the Indian Civil Service examination.

He left for India in 1860 and began official duty at Dharwar as an Assistant Collector. He was appointed Acting Judicial Commissioner in Sind and Judge of the Sadar Court in 1874. In 1882 he became the District and Sessions Judge of Poona. At the time of his retirement in 1887, he was the Chief Secretary to the Government of Bombay.

During his service in India, Wedderburn's attention was focussed on famine, the poverty of the Indian peasantry, the problem of agricultural indebtedness and the question of reviving the ancient village system. His concern with these problems brought him in touch with the Indian National Congress.

After his retirement, Wedderburn threw his heart and soul into it. He presided over the fourth Congress held in Bombay in 1889. Meanwhile, after the death of his brother David, Sir William succeeded to the baronetcy in 1879.

He entered Parliament in 1893 as a Liberal member and sought to voice India's grievances in the House. He formed the Indian Parliamentary Committee with which he was associated as Chairman from 1893 to 1900.

In 1895, Wedderburn represented India on the Welby Commission (i.e. Royal Commission) on Indian Expenditure. He also began participating in the activities of the Indian Famine Union set up in June 1901, for investigation into famines and proposing preventive measures.

He came to India in 1904 to attend the 20th session of the Indian National Congress in Bombay, which was presided over by Sir Henry Cotton. He was again invited in 1910 to preside over the 25th session.

He remained the Chairman of the British Committee of the Congress from July 1889 until his death. As a liberal, William Wedderburn believed in the principle of self-government. Along with the founders of the Indian National Congress, he believed in the future of India in partnership with the British Commonwealth and welcomed the formal proclamation made by the British Government on 20 August 1917, that the goal of British policy in India was the progressive establishment of self-government.

Some members of the old order condemned him as a disloyal officer, for his continual tirades against the bureaucracy, his incessant pleading for the Indian peasant and for his stand on constitutional reforms for India. Wedderburn's main contribution to the promotion of national consciousness was his life -- long labour on behalf of the Indian Reform Movement. The Montagu-Chelmsford Reforms were regarded by him as the crowning glory of his life's work.

“What are the practical objects of the Congress movement? They are, to revive the national life, and to increase the material prosperity of country; and what better objects could we have before us? Lastly, as regards our methods, they are open and constitutional, and based solely on India's reliance upon British justice and love of fair play.”

--From the Presidential Address - William Wedderburn I.N.C. Session, 1889, Bombay


Early life

See also: Wedderburn baronets

Born in Edinburgh, the fourth and youngest son of Sir John Wedderburn, 2nd Baronet and Henrietta Louise Milburn, he was educated at Hofwyl Workshop, then Loretto School and finally at Edinburgh University.[4] He joined the Indian Civil Service as his father and an older brother had done. His older brother John had been killed in the 1857 uprising and William joined the service in 1860 after ranking third (of 160 applicants) in the entrance exam of 1859.[5][6] His elder brother David was the 3rd baronet.

Career

Image
Wedderburn (right) with Hume (left) and Dadabhai Naoroji

Image
William Wedderburn

He entered the Indian Civil Service in Bombay in 1860, served as District Judge and Judicial Commissioner in Sind; acted as secretary to Bombay Government, Judicial and Political Departments; and from 1885 acted as Judge of the High Court, Bombay. He retired when acting Chief Secretary to the Government of Bombay in 1887. During his work he noted the troubles of peasantry arising from moneylending and he suggested that co-operative agricultural banks be established to provide credits at reasonable rates. The proposal was supported in India but was blocked by the India Office. Wedderburn supported reforms suggested by Lord Ripon to develop local self-government and equality to Indian judges. He was seen as supporting the aspirations of Indians and was denied a judge position in the Bombay high court. This led him to retire early in 1887. Along with Allan Octavian Hume he was a founder of the Indian National Congress and served as its president in 1889 and 1910.[4] He worked along with influential Congress leaders in Bombay and in 1890 he chaired the British committee of the Indian National Congress, helped publish the journal India and attempted to support the movement through parliamentary action in Britain. He developed a close working relationship with G. K. Gokhale of the Congress.[5] He was an unsuccessful parliamentary candidate in North Ayrshire in 1892 and served as Liberal Member of Parliament for Banffshire from 1893 to 1900.[4]

He was a member of the Royal Commission on Indian Expenditure in 1895 and chairman of Indian Parliamentary Committee. He was considered a great friend of the Indian Progressive Movement and presided at the Indian National Congress, 1889, later Chairman, British Committee of the Indian National Congress.[4] In 1910 he returned to India as Congress president and tried to solve the rift between Hindus and Muslims and attempted to reconcile the differences between those who wished to work constitutionally and those who wanted to use more militant actions. He wrote a biographical memoir of A. O. Hume who died in 1912.[5]

He succeeded his brother, Sir David, to the baronetcy on 18 September 1882. He married Mary Blanche Hoskyns, daughter of Henry William Hoskyns, on 12 September 1878. A daughter, Dorothy, was born in Poona in 1879 and in 1884 they had a second daughter in London, Margaret Griselda.[4] He died at his home in Meredith, Gloucestershire on 25 January 1918.[5]

Publications

• Papers and Schemes on Arbitration Courts, Agricultural Banks, Village Panchayets and subjects relating to the condition of the Indian people
• Allan Octavian Hume, C.B.; father of the Indian National Congress, 1829 to 1912 (1912)

References

1. Nanda, Bal Ram (2015). Gokhale: The Indian Moderates and the British Raj. Princeton University Press. p. 542. ISBN 9781400870493.
2. Mookerjee, Girija; Andrews, C.F (1938). Routledge Revivals: The Rise and Growth of the Congress in India. Routledge. p. 306. ISBN 9781315405483.
3. "William Wedderburn - Read here complete information about William Wedderburn biography, History, education, Family, fact, other information". Indian National Congress. Retrieved 7 December 2019.
4. C. Hayavadana Rao, ed. (1915). The Indian Biographical Dictionary. Pillar & Co. pp. 460–61. Retrieved 14 March 2010.
5. Moulton, Edward C. (2004). "Wedderburn, Sir William, fourth baronet (1838–1918)". Oxford Dictionary of National Biography. Oxford University Press. doi:10.1093/ref:odnb/41165.
6. Ratcliffe, S.K. (1923). Sir William Wedderburn and the Indian reform movement. London: George Allen and Unwin.

External links

• Hansard 1803–2005: contributions in Parliament by Sir William Wedderburn
• Speeches and writings (1918)
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Part 1 of 2

Allan Octavian Hume [H. X.] [Aletheia]
by Wikipedia
Accessed: 8/27/20

Image
Allan Octavian Hume
Allan Octavian Hume (1829–1912) (scanned from a Woodburytype)
Born: 4 June 1829, St Mary Cray, Kent
Died: 31 July 1912 (aged 83), London, England
Nationality: British
Alma mater: University College Hospital; East India Company College
Occupation: Political reformer ornithologist biologist administrator
Known for: Founder of Indian National Congress; Father of Indian Ornithology
Spouse(s): Mary Anne Grindall (m. 1853)
Children Maria Jane "Minnie" Burnley
Parent(s): Joseph Hume (father); Maria Burnley (mother)

Allan Octavian Hume, CB ICS (4 June 1829[1] – 31 July 1912[2]) was a British member of the Imperial Civil Service (later the Indian Civil Service), a political reformer, ornithologist and botanist who worked in British India. He was one of the founders of the Indian National Congress. A notable ornithologist, Hume has been called "the Father of Indian Ornithology" and, by those who found him dogmatic, "the Pope of Indian ornithology".[3]

As an administrator of Etawah, he saw the Indian Rebellion of 1857 as a result of misgovernance and made great efforts to improve the lives of the common people. The district of Etawah was among the first to be returned to normality and over the next few years Hume's reforms led to the district being considered a model of development. Hume rose in the ranks of the Indian Civil Service but like his father Joseph Hume, the radical MP, he was bold and outspoken in questioning British policies in India. He rose in 1871 to the position of secretary to the Department of Revenue, Agriculture, and Commerce under Lord Mayo. His criticism of Lord Lytton however led to his removal from the Secretariat in 1879.

He founded the journal Stray Feathers in which he and his subscribers recorded notes on birds from across India. He built up a vast collection of bird specimens at his home in Shimla by making collection expeditions and obtaining specimens through his network of correspondents.

Following the loss of manuscripts that he had long been maintaining in the hope of producing a magnum opus on the birds of India, he abandoned ornithology and gifted his collection to the Natural History Museum in London, where it continues to be the single largest collection of Indian bird skins. He was briefly a follower of the theosophical movement founded by Madame Blavatsky. He left India in 1894 to live in London from where he continued to take an interest in the Indian National Congress, apart from taking an interest in botany and founding the South London Botanical Institute towards the end of his life.

Life and career

Early life


Hume was born at St Mary Cray, Kent,[4] a younger son (and the eighth child in a family of nine)[5] of Joseph Hume, the Radical member of parliament, by his marriage to Maria Burnley.[2]

Joseph Hume FRS (22 January 1777 – 20 February 1855) was a Scottish surgeon and Radical MP...

He studied medicine at the University of Edinburgh and moved to India in 1797. There, he was commissioned as a surgeon to an Army regiment, and was able to take up work as an interpreter and commissary-general due to his knowledge of Indian languages.

His knowledge of chemistry helped him provide the administration with a method to recover damp gunpowder in 1802, on the eve of Lord Lake's Maratha war. In 1808, he resigned and returned home with a fortune of about £40,000.

Between 1808 and 1811, he travelled around England and Europe and, in 1812, published a blank verse translation of The Inferno.

In 1818 he was elected a Fellow of the Royal Society by virtue of being, according to his nomination citation, "well versed in various branches of Useful knowledge and particularly in Chimistry, in various branches of oriental literature and Antiquities".[2]

Political career

In 1812, he purchased a seat in Parliament for Weymouth, Dorset, England, and voted as a Tory. When the parliament was dissolved the patron refused to return his money, and Hume brought an action to recover part of it. Six years later, Hume again entered the House, and made acquaintance with James Mill and the philosophical reformers of the school of Jeremy Bentham. He joined with Francis Place, of Westminster, and other philanthropists, to help improve the condition of the working classes, labouring especially to establish schools for them on the Lancastrian system, and forming savings banks.

In 1818, soon after getting married, he was returned to Parliament as member for the Aberdeen Burghs, Borders, Scotland. He was afterwards successively elected for Middlesex, England (1830), Kilkenny, Ireland (1837) and for the Montrose Burghs, Montrose, Scotland (1842), in the service of which constituency he died.

Political campaigns

From the date of his re-entering Parliament, Hume became the self-appointed guardian of the public purse, by challenging and bringing to a direct vote every single item of public expenditure. In 1820, he secured the appointment of a committee to report on the expense of collecting tax revenue. He was very active and became known as someone who gave Chancellors of the Exchequer no peace. He exercised a check on extravagance, and helped to abolish the sinking fund. It was he who caused the word "retrenchment" to be added to the Radical programme "peace and reform." He carried on a successful warfare against the old anti-trade union combination laws that hampered workmen and favoured masters. He brought about the repeal of the laws prohibiting the export of machinery, and of the act preventing workmen from going abroad. He constantly protested against flogging in the army, the impressment of sailors and imprisonment for debt...

Personal life

Hume married Maria Burnley, the daughter of an East India Company director, and had nine children, the eighth of which was Allan Octavian Hume, the notable ornithologist and founder of the Indian National Congress.

-- Joseph Hume, by Wikipedia


Until the age of eleven he was privately tutored growing up at the town house at 6 Bryanston Square in London and at their country estate, Burnley Hall in Norfolk.[1] He was educated at University College Hospital,[6] where he studied medicine and surgery and was then nominated to the Indian Civil Services which led him to study at the East India Company College, Haileybury. Early influences included his friend John Stuart Mill and Herbert Spencer.[2] He briefly served as a junior midshipman aboard a navy vessel in the Mediterranean in 1842.[1]

Etawah (1849–1867)

Hume sailed to India in 1849 and the following year, joined the Bengal Civil Service at Etawah in the North-Western Provinces, in what is now Uttar Pradesh. His career in India included service as a district officer from 1849 to 1867, head of a central department from 1867 to 1870, and secretary to the Government from 1870 to 1879.[7] He married Mary Anne Grindall (26 May 1824, Meerut – March 1890, Simla) in 1853.[8]

It was only nine years after his entry to India that Hume faced the Indian Rebellion of 1857 during which time he was involved in several military actions[9][10] for which he was created a Companion of the Bath in 1860. Initially it appeared that he was safe in Etawah, not far from Meerut where the rebellion began but this changed and Hume had to take refuge in Agra fort for six months.[11] Nonetheless, all but one Indian official remained loyal and Hume resumed his position in Etawah in January 1858. He built up an irregular force of 650 loyal Indian troops and took part in engagements with them. Hume blamed British ineptitude for the uprising and pursued a policy of "mercy and forbearance".[2] Only seven persons were executed at the gallows on his orders.[12] The district of Etawah was restored to peace and order in a year, something that was not possible in most other parts.[13]

Shortly after 1857, he set about in a range of reforms. As a District Officer in the Indian Civil Service, he began introducing free primary education and held public meetings for their support. He made changes in the functioning of the police department and the separation of the judicial role. Noting that there was very little reading material with educational content, he started, along with Koour Lutchman Singh, a Hindi language periodical, Lokmitra (The People's Friend) in 1859. Originally meant only for Etawah, its fame spread.[14] Hume also organized and managed an Urdu journal Muhib-i-riaya.[15]

The system of departmental examinations introduced soon after (Hume joined the civil services) enabled Hume so to outdistance his seniors that when the rebellion broke out he was officiating Collector of Etawah, which lies between Agra and Cawnpur. Rebel troops were constantly passing through the district, and for a time it was necessary to abandon headquarters ; but both before and after the removal of the women and children to Agra, Hume acted with vigour and judgment. The steadfast loyalty of many native officials and landowners, and the people generally, was largely due to his influence, and enabled him to raise a local brigade of horse. In a daring attack on a body of rebels at Jaswantnagar he carried away the wounded joint magistrate, Mr. Clearmont Daniel,[16] under a heavy fire, and many months later he engaged in a desperate action against Firoz Shah and his Oudh freebooters at Hurchandpur. Company rule had come to an end before the ravines of the Jumna and the Chambul in the district had been cleared of fugitive rebels. Hume richly merited the C.B. (Civil division) awarded him in 1860. He remained in charge of the district for ten years or so and did good work.

— Obituary The Times of August 1st, 1912


He took up the cause of education and founded scholarships for higher education. He wrote, in 1859, that education played a key role in avoiding revolts like the one in 1857:

... assert its supremacy as it may at the bayonet's point, a free and civilized government must look for its stability and permanence to the enlightenment of the people and their moral and intellectual capacity to appreciate its blessings.[8]

In 1863 he moved for separate schools for juvenile delinquents rather than flogging and imprisonment which he saw as producing hardened criminals. His efforts led to a juvenile reformatory not far from Etawah. He also started free schools in Etawah and by 1857 he established 181 schools with 5186 students including two girls.[17] The high school that he helped build with his own money is still in operation, now as a junior college, and it was said to have a floor plan resembling the letter "H". This, according to some was an indication of Hume's imperial ego.[18] Hume found the idea of earning revenue earned through liquor traffic repulsive and described it as "The wages of sin". With his progressive ideas on social reform, he advocated women's education, was against infanticide and enforced widowhood. Hume laid out in Etawah, a neatly gridded commercial district that is now known as Humeganj but often pronounced Homeganj.[8]

Commissioner of Customs (1867–1870)

In 1867 Hume became Commissioner of Customs for the North West Province, and in 1870 he became attached to the central government as Director-General of Agriculture. In 1879 he returned to provincial government at Allahabad.[8][13]

Hume's appointment, in 1867, to be Commissioner of Customs in Upper India gave him charge of the huge physical barrier[19] which stretched across the country for 2,500 miles from Attock, on the Indus, to the confines of the Madras Presidency. He carried out the first negotiations with Rajputana Chiefs, leading to the abolition of this barrier, and Lord Mayo rewarded him with the Secretaryship to Government in the Home, and afterwards, from 1871, in the Revenue and Agricultural Departments.[20]


Secretary to the Department of Revenue, Agriculture and Commerce (1871–1879)

Hume was very interested in the development of agriculture. He believed that there was too much focus on obtaining revenue and no effort had been spent on improving the efficiency of agriculture. He found an ally in Lord Mayo who supported the idea of developing a complete department of agriculture. Hume noted in his Agricultural reform in India that Lord Mayo had been the only Viceroy who had any experience of working in the fields.

Hume made a number of suggestions for the improvement of agriculture placing carefully gathered evidence for his ideas. He noted the poor yields of wheat, comparing them with estimates from the records of Emperor Akbar and yields of farms in Norfolk. Lord Mayo supported his ideas but was unable to establish a dedicated agricultural bureau as the scheme did not find support from the Secretary of State for India, but they negotiated the setting up of a Department of Revenue, Agriculture and Commerce despite Hume's insistence that Agriculture be the first and foremost aim. Hume was made a secretary of this department in July 1871 leading to his move to Shimla.[8]

With the murder of Lord Mayo in the Andamans in 1872, Hume lost patronage and support for his work. He however went about reforming the department of agriculture, streamlining the collection of meteorological data (the meteorological department was set up by order number 56 on 27 September 1875 signed by Hume[21]) and statistics on cultivation and yield.[22]

Hume proposed the idea of having experimental farms to demonstrate best practices to be set up in every district. He proposed to develop fuelwood plantations "in every village in the drier portions of the country" and thereby provide a substitute heating and cooking fuel so that manure (dried cattle dung was used as fuel by the poor) could be returned to the land. Such plantations, he wrote, were "a thing that is entirely in accord with the traditions of the country – a thing that the people would understand, appreciate, and, with a little judicious pressure, cooperate in." He wanted model farms to be established in every district. He noted that rural indebtedness was caused mainly by the use of land as security, a practice that had been introduced by the British. Hume denounced it as another of "the cruel blunders into which our narrow-minded, though wholly benevolent, desire to reproduce England in India has led us." Hume also wanted government-run banks, at least until cooperative banks could be established.[8][23]

The department also supported the publication of several manuals on aspects of cultivation, a list of which Hume included as an appendix to his Agricultural Reform in India. Hume supported the introduction of cinchona and the project managed by George King to produce quinine locally at low cost.[24]

Hume was very outspoken and never feared to criticise when he thought the Government was in the wrong. Even in 1861, he objected to the concentration of police and judicial functions in the hands of police superintendents. In March 1861, he took a medical leave due to a breakdown from overwork and departed for Britain. Before leaving, he condemned the flogging and punitive measures initiated by the provincial government as 'barbarous ... torture'. He was allowed to return to Etawah only after apologising for the tone of his criticism.[2] He criticised the administration of Lord Lytton before 1879 which according to him, had cared little for the welfare and aspiration of the people of India.

Lord Lytton's foreign policy according to Hume had led to the waste of "millions and millions of Indian money".[8] Hume was critical of the land revenue policy and suggested that it was the cause of poverty in India. His superiors were irritated and attempted to restrict his powers and this led him to publish a book on Agricultural Reform in India in 1879.[2][25]

Hume noted that the free and honest expression was not only permitted but encouraged under Lord Mayo and that this freedom was curtailed under Lord Northbrook who succeeded Lord Mayo. When Lord Lytton succeeded Lord Northbrook, the situation worsened for Hume.[26] In 1879 Hume went against the authorities.[7] The Government of Lord Lytton dismissed him from his position in the Secretariat. No clear reason was given except that it "was based entirely on the consideration of what was most desirable in the interests of the public service". The press declared that his main wrongdoing was that he was too honest and too independent. The Pioneer wrote that it was "the grossest jobbery ever perpetrated" ; the Indian Daily News wrote that it was a "great wrong" while The Statesman said that "undoubtedly he has been treated shamefully and cruelly." The Englishman in an article dated 27 June 1879, commenting on the event stated, "There is no security or safety now for officers in Government employment."[27] Demoted, he left Simla and returned to the North-West Provinces in October 1879, as a member of the Board of Revenue.[28] It has pointed out that he was victimised as he was out of step with the policies of the Government, often intruding into aspects of administration with critical opinions.[28]

Demotion and resignation (1879–1882)

In spite of the humiliation of demotion, he did not resign immediately from service and it has been suggested that this was because he needed his salary to support the publication of The Game Birds of India that he was working on.[28] Hume retired from the civil service only in 1882. In 1883 he wrote an open letter to the graduates of Calcutta University, calling upon them to form their own national political movement. This led in 1885 to the first session of the Indian National Congress held in Bombay.[29] In 1887 writing to the Public Commission of India he made what was then a statement unexpected from a civil servant — I look upon myself as a Native of India.[28]

Return to England 1894

Image
Hume's grave in Brookwood Cemetery

Hume's wife Mary died on 30 March 1890 and news of her death reached him just as he reached London on 1 April 1890.[30] Their only daughter Maria Jane Burnley ("Minnie") (1854–1927) had married Ross Scott at Shimla on 28 December 1881.[31] Maria became a member of the Hermetic Order of the Golden Dawn, another occult movement, after moving to England.[32] Ross Scott was the founding secretary of the Simla Eclectic Theosophical Society, who was sometime Judicial Commissioner of Oudh and died in 1908.[33] Hume's grandson Allan Hume Scott served with the Royal Engineers in India.

Hume left India in 1894 and settled at The Chalet, 4 Kingswood Road, Upper Norwood in south London. He died at the age of eighty-three on 31 July 1912. His ashes were buried in Brookwood Cemetery.[5] The bazaar in Etawah was closed on hearing of his death and the Collector, H. R. Neville, presided over a memorial meeting.[34]

The Indian postal department issued a commemorative stamp with his portrait in 1973 and a special cover depicting Rothney Castle, his home in Shimla, was released in 2013.

Contribution to ornithology and natural history

From early days, Hume had a special interest in science. Science, he wrote:

...teaches men to take an interest in things outside and beyond… The gratification of the animal instinct and the sordid and selfish cares of worldly advancement; it teaches a love of truth for its own sake and leads to a purely disinterested exercise of intellectual faculties


and of natural history he wrote in 1867:[8]

... alike to young and old, the study of Natural History in all its branches offers, next to religion, the most powerful safeguard against those worldly temptations to which all ages are exposed. There is no department of natural science the faithful study of which does not leave us with juster and loftier views of the greatness, goodness, and wisdom of the Creator, that does not leave us less selfish and less worldly, less spiritually choked up with those devil's thorns, the love of dissipation, wealth, power, and place, that does not, in a word, leave us wiser, better and more useful to our fellow-men.


Image
Map of the Crags and Rothney Castle, Shimla (1872)

During his career in Etawah, he built up a personal collection of bird specimens, however the first collection that he made was destroyed during the 1857 rebellion. After 1857 Hume made several expeditions to collect birds both on health leave and where work took him but his most systematic work began after he moved to Shimla. He was Collector and Magistrate of Etawah from 1856 to 1867 during which time he studied the birds of that area. He later became Commissioner of Inland Customs which made him responsible for the control of 2,500 miles (4,000 km) of coast from near Peshawar in the northwest to Cuttack on the Bay of Bengal. He travelled on horseback and camel in areas of Rajasthan to negotiate treaties with various local maharajas to control the export of salt and during these travels he took note of the birdlife:

The nests are placed indifferently on all kinds of trees (I have notes of finding them on mango, plum, orange, tamarind, toon, etc.), never at any great elevation from the ground, and usually in small trees, be the kind chosen what it may. Sometimes a high hedgerow, such as our great Customs hedge, is chosen, and occasionally a solitary caper or stunted acacia-bush.

— On the nesting of the Bay-backed Shrike (Lanius vittatus) in The Nests and Eggs of Indian Birds.


Hume appears to have planned a comprehensive work on the birds of India around 1870 and a "forthcoming comprehensive work" finds mention in the second edition of The Cyclopaedia of India (1871) by his cousin Edward Balfour.[35] His systematic plan to survey and document the birds of the Indian Subcontinent began in earnest after he started accumulating the largest collection of Asiatic birds in his personal museum and library at home in Rothney Castle on Jakko Hill, Simla. Rothney Castle, originally Rothney House was built by Colonel Octavius Edward Rothney and later belonged to P. Mitchell, C.I.E from whom Hume bought it and converted it into a palatial house with some hope that it might be bought by the Government as a Viceregal residence since the Governor-General then occupied Peterhoff, a building too small for large parties. Hume spent over two hundred thousand pounds on the grounds and buildings. He added enormous reception rooms suitable for large dinner parties and balls, as well as a magnificent conservatory and spacious hall with walls displaying his superb collection of Indian horns. He used a large room for his bird museum. He hired a European gardener, and made the grounds and conservatory a perpetual horticultural exhibition, to which he courteously admitted all visitors. Rothney Castle could only be reached by a steep road, and was never purchased by the British Government.[8][36]

Hume made several expeditions almost solely to study ornithology the largest being an expedition to the Indus area in late November 1871 and continued until the end of February 1872. In March 1873, he visited the Andaman and Nicobar Islands in the Bay of Bengal along with geologists Dr. Ferdinand Stoliczka and Dr. Dougall of the Geological Survey of India and James Wood-Mason of the Indian Museum in Calcutta. In 1875, he made an expedition to the Laccadive Islands aboard the marine survey vessel IGS Clyde under the command of Staff-Commander Ellis. The official purpose of the visit being to examine proposed sites for lighthouses. During this expedition Hume collected many bird specimens, apart from conducting a bathymetric survey to determine whether the island chain was separated from India by a deep canyon.[37][38] And in 1881 he made his last ornithological expedition to Manipur, a visit in which he collected and described the Manipur bush quail (Perdicula manipurensis), a bird that has remained obscure with few reliable reports since. Hume spent an extra day with his assistants cutting down a large tract of grass so that he could obtain specimens of this species.[39] This expedition was made on special leave following his demotion from the Central Government to a junior position on the Board of Revenue of the North Western Provinces.[8] Apart from personal travel, he also sent out a trained bird-skinner to accompany officers travelling in areas of ornithological interest such as Afghanistan.[40] Around 1878 he was spending about ₤ 1500 a year on his ornithological surveys.[28]

Hume was a member of the Asiatic Society of Bengal from January 1870 to 1891[41][42] and admitted Fellow of the Linnean Society on 3 November 1904.[43] After returning to England in 1890 he also became president of the Dulwich Liberal and Radical Association.[44]

Collection

Image
Rothney Castle, conservatory and facade (2016).

Hume used his vast bird collection to good use as editor of his journal Stray Feathers. He also intended to produce a comprehensive publication on the birds of India. Hume employed William Ruxton Davison, who was brought to notice by Dr. George King, as a curator for his personal bird collection. Hume trained Davison and sent him out annually on collection trips to various parts of India as he himself was held up with official responsibilities.[8] In 1883 Hume returned from a trip to find that many pages of the manuscripts that he had maintained over the years had been stolen and sold off as waste paper by a servant. Hume was completely devastated and he began to lose interest in ornithology due to this theft and a landslip, caused by heavy rains in Simla, which had damaged his museum and many of the specimens. He wrote to the British Museum wishing to donate his collection on certain conditions. One of the conditions was that the collection was to be examined by Dr. R. Bowdler Sharpe and personally packed by him, apart from raising Dr. Sharpe's rank and salary due to the additional burden on his work caused by his collection. The British Museum was unable to heed his many conditions. It was only in 1885 after the destruction of nearly 20000 specimens, that alarm bells were raised by Dr. Sharpe and the museum authorities let him visit India to supervise the transfer of the specimens to the British Museum.[8]

Sharpe wrote of Hume's impressive private ornithological museum:[8][45]

I arrived at Rothney Castle about 10 am on the 19th of May, and was warmly welcomed by Mr Hume, who lives in a most picturesque situation high up on Jakko…From my bedroom window, I had a fine view of the snowy range. Although somewhat tired by my jolt in the Tonga from Solun, I gladly accompanied Mr. Hume at once into the museum…I had heard so much from my friends, who knew the collection intimately,…that I was not so much surprised when at last I stood in the celebrated museum and gazed at the dozens upon dozens of tin cases which filled the room. Before the landslip occurred, which carried away one end of the museum, It must have been an admirably arranged building, quite three times as large as our meeting-room at the Zoological Society, and…much more lofty. Throughout this large room went three rows of table cases with glass tops, in which were arranged a series of the birds of India sufficient for the identification of each species, while underneath these table- cases where enormous cabinets made of tin, with trays inside, containing species of birds in the table cases above. All of the rooms were racks reaching up to the ceiling, and containing immense cases full of birds… On the western side of the museum was the library, reached by a descent of three steps, a cheerful room, furnished with large tables, and containing besides the egg-cabinets, a well-chosen set of working-volumes. One ceases to wonder at the amount of work its owner got through when the excellent plan of his museum is considered. In a few minutes an immense series of specimens could be spread out on the tables, while all the books were at hand for immediate reference…After explaining to me the contents of the museum, we went below into the basement, which consisted of eight great rooms, six of them full, from floor to ceiling, of cases of birds, while at the back of the house two large verandahs were piled high with cases full of large birds, such as Pelicans, Cranes, Vultures, &c. An inspection of a great cabinet containing a further series of about 5000 eggs completed our survey. Mr. Hume gave me the keys of the museum, and I was free to commence my task at once.


Sharpe also noted:[8][45]

Mr. Hume was a naturalist of no ordinary calibre, and this great collection will remain a monument of his genius and energy of its founder long after he who formed it has passed away...Such a private collection as Mr. Hume's is not likely to be formed again; for it is doubtful if such a combination of genius for organisation with energy for the completion of so great a scheme, and the scientific knowledge requisite for its proper development will again be combined in a single individual.


The Hume collection of birds was packed into 47 cases made of deodar wood constructed on site without nails that could potentially damage specimens and each case weighing about half a ton was transported down the hill to a bullock cart to Kalka and finally the port in Bombay. The material that went to the British Museum in 1885 consisted of 82,000 specimens of which 75,577 were finally placed in the museum. A breakup of that collection is as follows (old names retained).[8] Hume had destroyed 20,000 specimens prior to this as they had been damaged by dermestid beetles.[45]

Image
Portrait of A.O. Hume, C.B.

• 2830 birds of prey (Accipitriformes)... 8 types
• 1155 owls (Strigiformes)...9 types
• 2819 crows, jays, orioles etc....5 types
• 4493 cuckoo-shrikes and flycatchers... 21 types
• 4670 thrushes and warblers...28 types
• 3100 bulbuls and wrens, dippers, etc....16 types
• 7304 timaliine birds...30 types
• 2119 tits and shrikes...9 types
• 1789 sun-birds (Nectarinidae) and white-eyes (Zosteropidae)...8 types
• 3724 swallows (Hirundiniidae), wagtails and pipits (Motacillidae)...8 types
• 2375 finches (Fringillidae)...8 types
• 3766 starlings (Sturnidae), weaver-birds (Ploceidae), and larks (Alaudidae)...22 types
• 807 ant-thrushes (Pittidae), broadbills (Eurylaimidae)...4 types
• 1110 hoopoes (Upupae), swifts (Cypseli), nightjars (Caprimulgidae) and frogmouths (Podargidae)...8 types
• 2277 Picidae, hornbills (Bucerotes), bee-eaters (Meropes), kingfishers (Halcyones), rollers(Coracidae), trogons (trogones)...11 types
• 2339 woodpeckers (Pici)...3 types
• 2417 honey-guides (Indicatores), barbets (Capiformes), and cuckoos (Coccyges)...8 types
• 813 parrots (Psittaciformes)...3 types
• 1615 pigeons (Columbiformes)...5 types
• 2120 sand-grouse (Pterocletes), game-birds and megapodes(Galliformes)...8 types
• 882 rails (Ralliformes), cranes (Gruiformes), bustards (Otides)...6 types
• 1089 ibises (Ibididae), herons (Ardeidae), pelicans and cormorants (Steganopodes), grebes (Podicipediformes)...7 types
• 761 geese and ducks (Anseriformes)...2 types
• 15965 eggs

Image
Hadromys humei

The Hume Collection contained 258 type specimens. In addition there were nearly 400 mammal specimens including new species such as Hadromys humei.[46]

The egg collection was made up of carefully authenticated contributions from knowledgeable contacts and on the authenticity and importance of the collection, E. W. Oates wrote in the 1901 Catalogue of the Collection of Birds' Eggs in the British Museum (Volume 1):

The Hume Collection consists almost entirely of the eggs of Indian birds. Mr. Hume seldom or never purchased a specimen, and the large collection brought together by him in the course of many years was the result of the willing co-operation of numerous friends resident in India and Burma. Every specimen in the collection may be said to have been properly authenticated by a competent naturalist; and the history of most of the clutches has been carefully recorded in Mr. Hume's 'Nests and Eggs of Indian Birds', of which two editions have been published.


Hume and his collector Davison took an interest in plants as well. Specimens were collected even on the first expedition to the Lakshadweep in 1875 were studied by George King and later by David Prain. Hume's herbarium specimens were donated to the collection of the Botanical Survey of India at Calcutta.[47]

Taxa described

Hume described many species, some of which are now considered as subspecies. A single genus name that he erected survives in use while others such as Heteroglaux Hume, 1873 have sunk into synonymy since.[8][48][1] In his concept of species, Hume was an essentialist and held the idea that small but constant differences defined species. He appreciated the ideas of speciation and how it contradicted divine creation but preferred to maintain a position that did not reject a Creator.[49][50]

Genera

• Ocyceros Hume, 1873

Species

• Anas albogularis (Hume, 1873)
• Perdicula manipurensis Hume, 1881
• Arborophila mandellii Hume, 1874
• Syrmaticus humiae (Hume, 1881)
• Puffinus persicus Hume, 1872
• Ardea insignis Hume, 1878
• Pseudibis davisoni (Hume, 1875)
• Gyps himalayensis Hume, 1869
• Spilornis minimus Hume, 1873
• Buteo burmanicus Hume, 1875
• Sternula saundersi (Hume, 1877)
• Columba palumboides (Hume, 1873)
• Phodilus assimilis Hume, 1877
• Otus balli (Hume, 1873)
• Otus brucei (Hume, 1872)
• Strix butleri (Hume, 1878)
• Heteroglaux blewitti Hume, 1873
• Ninox obscura Hume, 1872
• Tyto deroepstorffi (Hume, 1875)
• Caprimulgus andamanicus Hume, 1873
• Aerodramus maximus (Hume, 1878)
• Psittacula finschii (Hume, 1874)
• Hydrornis oatesi Hume, 1873
• Hydrornis gurneyi (Hume, 1875)
• Rhyticeros narcondami Hume, 1873
• Megalaima incognita Hume, 1874
• Podoces hendersoni Hume, 1871
• Podoces biddulphi Hume, 1874
• Pseudopodoces humilis (Hume, 1871)
• Mirafra microptera Hume, 1873
• Alcippe dubia (Hume, 1874)
• Stachyridopsis rufifrons (Hume, 1873)
• Cyornis olivaceus Hume, 1877
• Oenanthe albonigra (Hume, 1872)
• Dicaeum virescens Hume, 1873
• Pyrgilauda blanfordi (Hume, 1876)
• Ploceus megarhynchus Hume, 1869
• Spinus thibetanus (Hume, 1872)
• Carpodacus stoliczkae (Hume, 1874)
• Gampsorhynchus torquatus Hume, 1874
• Sylvia minula Hume, 1873
• Sylvia althaea Hume, 1878
• Phylloscopus neglectus Hume, 1870
• Horornis brunnescens (Hume, 1872)
• Yuhina humilis (Hume, 1877)
• Pteruthius intermedius (Hume, 1877)
• Certhia manipurensis Hume, 1881
• Calandrella acutirostris Hume, 1873
• Pycnonotus fuscoflavescens (Hume, 1873)
• Pycnonotus erythropthalmos (Hume, 1878)

Subspecies

The use of trinomials had not yet gone into regular usage during Hume's time. He used the term "local race".[50] The following subspecies are current placements of taxa that were named as new species by Hume.

• Alectoris chukar pallida (Hume, 1873)
• Alectoris chukar pallescens (Hume, 1873)
• Francolinus francolinus melanonotus Hume, 1888
• Perdicula erythrorhyncha blewitti (Hume, 1874)
• Arborophila rufogularis tickelli (Hume, 1880)
• Phaethon aethereus indicus Hume, 1876
• Gyps fulvus fulvescens Hume, 1869
• Spilornis cheela davisoni Hume, 1873
• Accipiter badius poliopsis (Hume, 1874)
• Accipiter nisus melaschistos Hume, 1869
• Rallina eurizonoides telmatophila Hume, 1878
• Gallirallus striatus obscurior (Hume, 1874)
• Sterna dougallii korustes (Hume, 1874)
• Columba livia neglecta Hume, 1873
• Macropygia ruficeps assimilis Hume, 1874
• Centropus sinensis intermedius (Hume, 1873)
• Otus spilocephalus huttoni (Hume, 1870)
• Otus lettia plumipes (Hume, 1870)
• Otus sunia nicobaricus (Hume, 1876)
• Bubo bubo hemachalanus Hume, 1873
• Strix leptogrammica ochrogenys (Hume, 1873)
• Strix leptogrammica maingayi (Hume, 1878)
• Athene brama pulchra Hume, 1873
• Ninox scutulata burmanica Hume, 1876
• Lyncornis macrotis bourdilloni Hume, 1875
• Caprimulgus europaeus unwini Hume, 1871
• Aerodramus brevirostris innominatus (Hume, 1873)
• Aerodramus fuciphagus inexpectatus (Hume, 1873)
• Hirundapus giganteus indicus (Hume, 1873)
• Lacedo pulchella amabilis (Hume, 1873)
• Pelargopsis capensis intermedia Hume, 1874
• Halcyon smyrnensis saturatior Hume, 1874
• Megalaima asiatica davisoni Hume, 1877
• Dendrocopos cathpharius pyrrhothorax (Hume, 1881)
• Picus erythropygius nigrigenis (Hume, 1874)
• Falco cherrug hendersoni Hume, 1871
• Pericrocotus brevirostris neglectus Hume, 1877
• Pericrocotus speciosus flammifer Hume, 1875
• Dicrurus andamanensis dicruriformis (Hume, 1873)
• Rhipidura aureola burmanica (Hume, 1880)
• Garrulus glandarius leucotis Hume, 1874
• Dendrocitta formosae assimilis Hume, 1877
• Corvus splendens insolens Hume, 1874
• Corvus corax laurencei Hume, 1873
• Coracina melaschistos intermedia (Hume, 1877)
• Coracina fimbriata neglecta (Hume, 1877)
• Remiz coronatus stoliczkae (Hume, 1874)
• Alauda arvensis dulcivox Hume, 1872
• Alaudala raytal adamsi (Hume, 1871)
• Galerida cristata magna Hume, 1871
• Pycnonotus squamatus webberi (Hume, 1879)
• Pycnonotus finlaysoni davisoni (Hume, 1875)
• Alophoixus pallidus griseiceps (Hume, 1873)
• Hemixos flavala hildebrandi Hume, 1874
• Hemixos flavala davisoni Hume, 1877
• Ptyonoprogne obsoleta pallida Hume, 1872
• Aegithalos concinnus manipurensis (Hume, 1888)
• Leptopoecile sophiae stoliczkae (Hume, 1874)
• Prinia crinigera striatula (Hume, 1873)
• Prinia inornata terricolor (Hume, 1874)
• Prinia sylvatica insignis (Hume, 1872)
• Orthotomus atrogularis nitidus Hume, 1874
• Rhopocichla atriceps bourdilloni (Hume, 1876)
• Pomatorhinus hypoleucos tickelli Hume, 1877
• Pomatorhinus horsfieldii obscurus Hume, 1872
• Pomatorhinus ochraceiceps austeni Hume, 1881
• Stachyridopsis rufifrons poliogaster (Hume, 1880)
• Alcippe poioicephala brucei Hume, 1870
• Pellorneum albiventre ignotum Hume, 1877
• Pellorneum ruficeps minus Hume, 1873
• Turdoides caudata eclipes (Hume, 1877)
• Garrulax caerulatus subcaerulatus Hume, 1878
• Trochalopteron chrysopterum erythrolaemumHume, 1881
• Trochalopteron variegatum simile Hume, 1871
• Minla cyanouroptera sordida (Hume, 1877)
• Minla strigula castanicauda (Hume, 1877)
• Heterophasia annectans davisoni (Hume, 1877)
• Chrysomma altirostre griseigulare (Hume, 1877)
• Rhopophilus pekinensis albosuperciliaris (Hume, 1873)
• Zosterops palpebrosus auriventer Hume, 1878
• Yuhina castaniceps rufigenis (Hume, 1877)
• Aplonis panayensis tytleri (Hume, 1873)
• Sturnus vulgaris nobilior Hume, 1879
• Sturnus vulgaris minor Hume, 1873
• Copsychus saularis andamanensis Hume, 1874
• Anthipes solitaris submoniliger Hume, 1877
• Cyornis concretus cyaneus (Hume, 1877)
• Ficedula tricolor minuta (Hume, 1872)
• Myophonus caeruleus eugenei Hume, 1873
• Geokichla sibirica davisoni (Hume, 1877)
• Dicaeum agile modestum (Hume, 1875)
• Cinnyris asiaticus intermedius (Hume, 1870)
• Cinnyris jugularis andamanicus (Hume, 1873)
• Aethopyga siparaja cara Hume, 1874
• Aethopyga siparaja nicobarica Hume, 1873
• Passer ammodendri stoliczkae Hume, 1874
• Lonchura striata semistriata (Hume, 1874)
• Lonchura kelaarti jerdoni (Hume, 1874)
• Linaria flavirostris montanella (Hume, 1873)

Image
William Ruxton Davison, Curator of Hume's personal bird collection

An additional species, the large-billed reed-warbler Acrocephalus orinus was known from just one specimen collected by him in 1869 but the name that he used, magnirostris, was found to be preoccupied and replaced by the name orinus provided by Harry Oberholser in 1905.[51] The status of the species was contested until DNA comparisons with similar species in 2002 suggested that it was a valid species.[52] It was only in 2006 that the species was seen in the wild in Thailand, with a match to the specimens confirmed using DNA sequencing. Later searches in museums led to several other specimens that had been overlooked and based on the specimen localities, a breeding region was located in Tajikistan and documented in 2011.[53][54]

My Scrap Book: Or Rough Notes on Indian Oology and Ornithology (1869)

Image
Dedication of "My Scrap Book" to Blyth and Jerdon.[55]

This was Hume's first major work on birds. It had 422 pages and accounts of 81 species. It was dedicated to Edward Blyth and Dr. Thomas C. Jerdon who, he wrote [had] done more for Indian Ornithology than all other modern observers put together and he described himself as their friend and pupil. He hoped that his book would form a nucleus round which future observation may crystallize and that others around the country could help him fill in many of the woeful blanks remaining in record. In the preface he notes:

...if these notes chance to be of the slightest use to you, use them; if not burn them, if it so please you, but do not waste your time in abusing me or them, since no one can think more poorly of them than I do myself.


Stray Feathers

Hume started the quarterly journal Stray Feathers in 1872. At that time the only journal for the Indian region that published on ornithology was the Journal of the Asiatic Society of Bengal and Hume published only two letters in 1870, mainly being a list of errors in the list of Godwin-Austen which had been reduced to an abstract.[56] He had wondered if there was merit to start a new journal and in that idea was supported by Stoliczka, who was an editor for the Journal of the Asiatic Society:

To return; the notion that Stray Feathers might possibly interfere in any way with our scientific palladium, the Journal of the Asiatic Society of Bengal, is much like that entertained in England, when I was a boy, as to the probable effects of Railways on road and canal traffic.

— Hume, 1874[57]


Image
Cover of Stray Feathers

The President of the Asiatic Society of Bengal, Thomas Oldham, in the annual address for 1873 wrote - "We could have wished that the author had completed the several works which he had already commenced, rather than started a new publication. But we heartily welcome at the same time the issue of 'Stray Feathers.' It promises to be a useful catalogue of the Editor's very noble collection of Indian Birds, and a means of rapid publication of novelties or corrections, always of much value with ornithologists."[58] Hume used the journal to publish descriptions of his new discoveries. He wrote extensively on his own observation as well as critical reviews of all the ornithological works of the time and earned himself the nickname of Pope of Indian ornithology. He critiqued a monograph on parrots, Die Papageien by Friedrich Hermann Otto Finsch suggesting that name changes (by "cabinet naturalists") were aimed at claiming authority to species without the trouble of actually discovering them. He wrote:

Let us treat our author as he treats other people's species. “Finsch!” contrary to all rules of orthography! What is that “s” doing there? “Finch!” Dr. Fringilla, MIHI! Classich gebildetes wort!!

— Hume, 1874[59]


Hume in turn was attacked, for instance by Viscount Walden, but Finsch became a friend and Hume named a species, Psittacula finschii, after him.[60][61]

Image
Hume was among the first to recognize an association between the avifaunal composition and rainfall distribution. This rainfall map was published in volume 8 of Stray Feathers (1878).

In his younger days Hume had studied some geology from the likes of Gideon Mantell[62] and appreciated the synthesis of ideas from other fields into ornithology. Hume included in 1872, a detailed article on the osteology of birds in relation to their classification written by Richard Lydekker who was then in the Geological Survey of India.[63] The early meteorological work in India was done within the department headed by Hume and he saw the value of meteorology in the study of bird distributions. In a work comparing the rainfall zones, he notes how the high rainfall zones indicated affinities to the Malayan fauna.[64][65]

Hume sometimes mixed personal beliefs in notes that he published in Stray Feathers. For instance he believed that vultures soared by altering the physics ("altered polarity") of their body and repelling the force of gravity. He further noted that this ability was normal in birds and could be acquired by humans by maintaining spiritual purity claiming that he knew of at least three Indian Yogis and numerous saints in the past with this ability of aethrobacy.[66][67]
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Part 2 of 2

Network of correspondents

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Distribution and density of Hume's correspondents across India.[68]

Hume corresponded with a large number of ornithologists and sportsmen who helped him by reporting from various parts of India. More than 200 correspondents are listed in his Game Birds alone and they probably represent only a fraction of the subscribers of Stray Feathers. This large network made it possible for Hume to cover a much larger geographic region in his ornithological work.

During the lifetime of Hume, Blyth was considered the father of Indian ornithology. Hume's achievement which made use of a large network of correspondents was recognised even during his time:

Mr. Blyth, who is rightly called the Father of Indian Ornithology, "was by far the most important contributor to our knowledge of the Birds of India." Seated, as the head of the Asiatic Society's Museum, he, by intercourse and through correspondents, not only formed a large collection for the Society, but also enriched the pages of the Society's Journal with the results of his study, and thus did more for the extension of the study of the Avifauna of India than all previous writers. There can be no work on Indian Ornithology without reference to his voluminous contributions. The most recent authority, however, is Mr. Allen O. Hume, C.B., who, like Blyth and Jerdon, got around him numerous workers, and did so much for Ornithology, that without his Journal Stray Feathers, no accurate knowledge could be gained of the distribution of Indian birds. His large museum, so liberally made over to the nation, is ample evidence of his zeal and the purpose to which he worked. Ever saddled with his official work, he yet found time for carrying out a most noble object. His Nests and Eggs, Scrap Book and numerous articles on birds of various parts of India, the Andamans and the Malay Peninsula, are standing monuments of his fame throughout the length and breadth of the civilised world. His writings and the field notes of his curator, contributors and collectors are the pith of every book on Indian Birds, and his vast collection is the ground upon which all Indian Naturalists must work. Though differing from him on some points, yet the palm is his as an authority above the rest in regard to the Ornis of India. Amongst the hundred and one contributors to the Science in the pages of Stray Feathers, there are some who may be ranked as specialists in this department, and their labors need a record. These are Mr. W. T. Blanford, late of the Geological Survey, an ever watchful and zealous Naturalist of some eminence. Mr. Theobald, also of the Geological Survey, Mr. Ball of the same Department, and Mr. W. E. Brooks. All these worked in Northern India, while for work in the Western portion must stand the names of Major Butler, of the 66th Regiment, Mr. W. F. Sinclair, Collector of Colaba, Mr. G. Vidal, the Collector of Bombay, Mr. J. Davidson, Collector of Khandeish, and Mr. Fairbank, each one having respectively worked the Avifauna of Sind, the Concan, the Deccan and Khandeish.

— James Murray[69]


Many of Hume's correspondents were eminent naturalists and sportsmen who were posted in India.

• Leith Adams, Kashmir
• Lieut. H. E. Barnes, Afghanistan, Chaman, Rajpootana
• Captain R. C. Beavan, Maunbhoom District, Shimla, Mount Tongloo (1862)
• Colonel John Biddulph, Gilgit
• Dr. George Bidie, Madras
• Major C. T. Bingham, Thoungyeen Valley, Burma, Tenasserim, Moulmein, Allahabad
• Mr. W. Blanford
• Mr. Edward Blyth
• Dr. Emmanuel Bonavia, Lucknow
• Mr. W. Edwin Brooks (father of Allan Brooks, the Canadian bird artist)
• Sir Edward Charles Buck, Gowra, Hatu, near Narkanda (in Himachal Pradesh), Narkanda, (about 30 miles (48 km) north of Shimla)
• Captain Boughey Burgess, Ahmednagar (?-1855)[70]
• Captain and then Colonel E. A. Butler, Belgaum (1880), Karachi, Deesa, Abu
• Miss Cockburn (1829–1928), Kotagiri
• Mr. James Davidson, Satara and Sholapur districts, Khandeish, Kondabhari Ghat
• Colonel Godwin-Austen, Shillong, Umian valley, Assam
• Mr. Brian Hodgson, Nepal
• Duncan Charles Home, 'Hero of the Kashmir Gate' (Bulandshahr, Aligarh)
• Dr. T. C. Jerdon, Tellicherry
• Colonel C. H. T. Marshall, Bhawulpoor, Murree
• Colonel G. F. L. Marshall, Nainital, Bhim tal
• Mr. James A. Murray, Karachi Museum
• Mr. Eugene Oates, Thayetmo, Tounghoo, Pegu
• Captain Robert George Wardlaw Ramsay, Afghanistan, Karenee hills
• Frederik Adolph de Roepstorff, Andaman and Nicobar Islands
• Mr. G. P. Sanderson (Chittagong)
• Major and later Sir O. B. St. John, Shiraz, Persia
• Dr. Ferdinand Stoliczka
• Mr. Robert Swinhoe, Hong Kong
• Mr. Charles Swinhoe, S. Afghanistan
• Colonel Samuel Tickell
• Colonel Robert Christopher Tytler, Dacca, 1852
• Mr. Valentine Ball, Rajmahal hills, Subanrika (Subansiri)
• Richard Lydekker, geologist
• G. W. Vidal, civil servant in South Konkan, Bombay

Hume exchanged skins with other collectors. A collection made principally by Hume that belonged to the Earl of Northbrook was gifted to Oxford University in 1877.[71] One of his correspondents, Louis Mandelli from Darjeeling, stands out by claiming that he was swindled in these skin exchanges. He claimed that Hume took skins of rarer species in exchange for the skins of common birds but the credibility of the complaint has been doubted. Hume named Arborophila mandelli after Mandelli in 1874.[1] The only other naturalist to question Hume's veracity was A.L. Butler who met a Nicobar islander whom Hume had described as diving nearly stark naked and capturing fish with his bare hands. Butler found the man in denial of such fishing techniques.[72]

Hume corresponded and stayed up to date with the works of ornithologists outside India including R. Bowdler Sharpe, the Marquis of Tweeddale, Père David, Henry Eeles Dresser, Benedykt Dybowski, John Henry Gurney, J. H. Gurney, Jr., Johann Friedrich Naumann, Nikolai Severtzov and Dr. Aleksandr Middendorff. He helped George Ernest Shelley with specimens from India aiding the publication of a monograph on the sunbirds of the world (1876–1880).[73]

Collector's Vade Mecum (1874)

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The Indian Ornithological Collector's Vade Mecum: containing brief practical instructions for collecting, preserving, packing and keeping specimens of birds, eggs, nests, feathers, and skeleton (1874)

Hume's vast collection from across India was possible because he began to correspond with coadjutors across India. He ensured that these contributors made accurate notes, and obtained and processed specimens carefully. The Vade Mecum was published to save him the trouble of sending notes to potential collaborators who sought advice. Materials for preservation are carefully tailored for India with the provision of the local names for ingredients and methods to prepare glues and preservatives with easy to find equipment. Apart from skinning and preservation, the book also covers matters of observation, keeping records, the use of natives to capture birds, obtain eggs and the care needed in obtaining other information apart from care in labelling.[74]

Game Birds of India, Burmah and Ceylon (1879–1881)

This work was co-authored by C. H. T. Marshall. The three volume work on the game birds was made using contributions and notes from a network of 200 or more correspondents. Hume delegated the task of getting the plates made to Marshall. The chromolithographs of the birds were drawn by W. Foster, E. Neale, (Miss) M. Herbert, Stanley Wilson and others and the plates were produced by F. Waller in London. Hume had sent specific notes on colours of soft parts and instructions to the artists. He was dissatisfied with many of the plates and included additional notes on the plates in the book. This book was started at the point when the government demoted Hume and only the need to finance the publication of this book prevented him from retiring from service. He had estimated that it would cost ₤ 4000 to publish it and he retired from service on 1 January 1882 after the publication.[2][28]

In the preface Hume wrote:

In the second place, we have had great disappointment in artists. Some have proved careless, some have subordinated accuracy of delineation to pictorial effect, and though we have, at some loss, rejected many, we have yet been compelled to retain some plates which are far from satisfactory to us.


while his co-author Marshall, wrote:

I have performed my portion of the work to the very best of my abilities, and yet personally felt almost as if I were sailing under false colors in appearing before the world as one of the authors of this book; but I allow my name to appear as such, partly because Mr. Hume strongly wishes it, partly because I do believe that as Mr. Hume says this work, which has been for years called for, would never have appeared had I not proceeded to England, and arranged for the preparation of the plates, and partly because with the explanation thus afforded no one can justly misconstrue my action.


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Hume's comment on the illustration The plate is a cruel caricature of the species, just sufficiently like to permit of identification, but miscolored to a degree only explicable on the hypothesis of somebody's colour-blindness… Fortunately for our supporters, this is the very worst plate in the three volumes.

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White-fronted goose One of the illustrations that Hume considered as exceptionally good.

Nests and Eggs of Indian Birds (1883)

This was another major work by Hume and in it he covered descriptions of the nests, eggs and the breeding seasons of most Indian bird species. It makes use of notes from contributors to his journals as well as other correspondents and works of the time. Hume also makes insightful notes such as observations on caged females separated from males that would continue to lay fertile eggs through the possibility of sperm storage[75] and the reduction in parental care by birds that laid eggs in warm locations (mynas in the Andamans, river terns on sand banks).[76]

A second edition of this book was made in 1889 which was edited by Eugene William Oates. This was published when he had himself given up all interest in ornithology. An event precipitated by the loss of his manuscripts through the actions of a servant. He wrote in the preface:

I have long regretted my inability to issue a revised edition of 'Nests and Eggs'. For many years after the first Rough Draft appeared, I went on laboriously accumulating materials for a re-issue, but subsequently circumstances prevented my undertaking the work. Now, fortunately, my friend Mr. Eugene Oates has taken the matter up, and much as I may personally regret having to hand over to another a task, the performance of which I should so much have enjoyed, it is some consolation to feel that the readers, at any rate, of this work will have no cause for regret, but rather of rejoicing that the work has passed into younger and stronger hands. One thing seems necessary to explain. The present Edition does not include quite all the materials I had accumulated for this work. Many years ago, during my absence from Simla, a servant broke into my museum and stole thence several cwts. of manuscript, which he sold as waste paper. This manuscript included more or less complete life-histories of some 700 species of birds, and also a certain number of detailed accounts of nidification. All small notes on slips of paper were left, but almost every article written on full-sized foolscap sheets was abstracted. It was not for many months that the theft was discovered, and then very little of the MSS. could be recovered.

— Rothney Castle, Simla, October 19th, 1889


Eugene Oates wrote his own editorial note:

Mr. Hume has sufficiently explained the circumstances under which this edition of his popular work has been brought about. I have merely to add that, as I was engaged on a work on the Birds of India, I thought it would be easier for me than for anyone else to assist Mr. Hume. I was also in England, and knew that my labour would be very much lightened by passing the work through the press in this country. Another reason, perhaps the most important, was the fear that, as Mr. Hume had given up entirely and absolutely the study of birds, the valuable material he had taken such pains to accumulate for this edition might be irretrievably lost or further injured by lapse of time unless early steps were taken to utilize it.


This nearly marked the end of Hume's interest in ornithology. Hume's last piece of ornithological writing was part of an Introduction to the Scientific Results of the Second Yarkand Mission in 1891, an official publication on the contributions of Dr. Ferdinand Stoliczka, who died during the return journey on this mission. Stoliczka in a dying request had asked that Hume edit the volume on ornithology.[8]

Taxa named after Hume

A number of birds are named after Hume, including:

• Hume's ground tit, Pseudopodoces humilis
• Hume's wheatear, Oenanthe albonigra
• Hume's hawk-owl, Ninox obscura
• Hume's short-toed lark, Calandrella acutirostris
• Hume's leaf warbler, Phylloscopus humei[77]
• Hume's whitethroat, Sylvia althaea
• Hume's treecreeper, Certhia manipurensis

Specimens of other animal groups collected by Hume on his expeditions and named after him include the Manipur bush rat, Hadromys humei (Thomas, 1886)[46] while some others like Hylaeocarcinus humei, a land crab from the Narcondam Island collected by Hume was described by James Wood-Mason,[78] and Hume's argali, Ovis ammon humei Lydekker 1913[79] (now treated as Ovis ammon karelini, Severtzov, 1873)[80] are no longer considered valid.

Theosophy

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A vice-president of the Vegetarian Society

Hume's interest in theosophy took root around 1879. An 1880 newspaper reports the initiation of his daughter and wife into the movement.[81] Hume did not have great regard for institutional Christianity, but believed in the immortality of the soul and in the idea of a supreme ultimate.[2] Hume wanted to become a chela (student) of the Tibetan spiritual gurus. During the few years of his connection with the Theosophical Society Hume wrote three articles on Fragments of Occult Truth under the pseudonym "H. X." published in The Theosophist. These were written in response to questions from Mr. Terry, an Australian Theosophist.

He also privately printed several Theosophical pamphlets titled Hints on Esoteric Theosophy. The later numbers of the Fragments, in answer to the same enquirer, were written by A.P. Sinnett and signed by him, as authorized by Mahatma K. H., A Lay-Chela.[82] Hume also wrote under the pseudonym of "Aletheia".[83]

Madame Blavatsky was a regular visitor at Hume's Rothney castle at Simla and an account of her visit may be found in Simla, Past and Present by Edward John Buck (whose father Sir Edward Charles Buck succeeded Mr. Hume's role in the Revenue and Agricultural Department).[84]


Rothney Castle
by Theosophy Wiki
Accessed: 8/27/20

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Rothney Castle interior, May 2006. Photo by Michael Gomes.

Rothney Castle was the home of A. O. Hume, located on Jakko Hill in Simla, India. H. P. Blavatsky, H. S. Olcott, and A. P. Sinnett visited there frequently.

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Rothney Castle

According to Readers Guide to The Mahatma Letters to A. P. Sinnett:

Rothney Castle, AOH's large home on Jakko Hill in Simla. Reputed to have cost nearly a quarter of a million dollars to build in 1880. His large bird museum as connected with it. It was the frequent practice of Britishers in India to give their homes names, often after some mansion in England. According to a large map of Simla made in the 1870's most of the houses there had personal names.


Mr. Hume was a Secretary to the Government of India when he purchased the property. His lavish expenditures in expanding the castle may have been intended to make it attractive for the government to purchase as a residence for the Viceroy:

He added enormous reception rooms suitable for large dinner parties and balls, as well as a magnificent conservatory and spacious hall on the walls of which he displayed his superb collection of Indian horns. He engaged the services of an European gardener, and with his aid he made the grounds and conservatory a perpetual horticultural exhibition, to which he courteously admitted all visitors.

But, possibly because ‘Rothney Castle’ can only be reached by a troublesome climb, any anticipations which Mr. Hume may have formed of the purchase of the building by Government were not realized, and Mr. Hume himself made little use of the larger rooms otherwise except that he converted one of them into a museum for his wonderful collection of birds, and for occasional dances.


Rothney Castle was the site where Madame Blavatsky performed several phenomena. Upon Hume's request, she located a lost brooch that was buried under a bush, and a teacup that was needed for a picnic. The brooch incident was described in Mahatma Letter Number 5.

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Road to Rothney Castle

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Jakko Hill, May 2006. Photo by Michael Gomes.[/size][/b]


A long story about Hume and his wife appears in A.P. Sinnett's book The Occult World,[85] and the synopsis was published in a local paper of India. The story relates how at a dinner party, Madame Blavatsky asked Mrs Hume if there was anything she wanted. She replied that there was a brooch her mother had given her, that had gone out of her possession some time ago. Blavatsky said she would try to recover it through occult means. After some interlude, later that evening, the brooch was found in a garden, where the party was directed by Blavatsky. According to John Murdoch (1894), the brooch had been given by Mrs. Hume to her daughter who had given it to a man she admired. Blavatsky had happened to meet the man in Bombay and obtained the brooch in return for money. Blavatsky allegedly planted it in the garden before directing people to the location through what she claimed as occult techniques.[86]

After the incident, Hume too had privately expressed grave doubts on the powers attributed to Madame Blavatsky. He subsequently held a meeting with some of the Indian members of the Theosophical Society and suggested that they join hands with him to force the resignation of Blavatsky and sixteen other members for their role as accomplices in fraud. Those present could however not agree to the idea of seeking the resignation of their founder.[87] Hume also tried to write a book on the philosophical basis of Theosophy. His drafts were strongly disapproved by many of the key Theosophists. One ("K.H"=Koot Humi) wrote:

I dread the appearance in print of our philosophy as expounded by Mr. H. I read his three essays or chapters on God (?)cosmogony and glimpses of the origin of tings in general, and had to cross out nearly all. He makes of us Agnostics!! We do not believe in God because so far, we have no proof, etc. This is preposterously ridiculous: if he publishes what I read, I will have H.P.B. or Djual Khool deny the whole thing; as I cannot permit our sacred philosophy to be so disfigured....

— "K.H." (p.304)[87]


Hume soon fell out of favour with the Theosophists and lost all interest in the theosophical movement in 1883.[28]

After visiting Britain, Blavatsky and Olcott travelled on to India, where they landed at Bombay in January 1879. Here too they attracted support from within the British community. The appeal of theosophy to Britons in India was, of course, much the same as to people such as Massey. Blavatsky and Olcott obtained their entry into the British community, for example, largely through the good offices of A. P. Sinnett, whose interest in them extended a prior involvement with spiritualism (Sinnett 1986). Sinnett edited the Allahabad Pioneer, and his coverage of Blavatsky was so extensive and favourable that he lost his job. Hume met Blavatsky and Olcott at Allahabad, and, after spending some time with them, concluded most of the phenomena linked with her, about which Sinnett wrote a book, were genuine (Sinnett 1881). Hume, the son of Joseph Hume, a Radical social reformer who had been active in the movement to repeal the Corn Laws, joined the East India Company in 1849 and rose to a high position in the Indian Civil Service, though he never got the seat on the Viceroy's Council for which he hoped (Wedderburn 1913). It is possible that one of the reasons he failed to attain the highest offices was his clear commitment to social and political reform in India. In 1882 he retired to Simla, where he became a confident of the new Viceroy, Lord Ripon.5 Hume joined the Theosophical Society in 1880, became the President of the Simla Branch in 1881, and seems to have provided the financial backing that enabled Blavatsky to begin publishing The Theosophist.

Before long, Sinnett and Hume began to send letters to, and supposedly receive letters from, two of the Great White Brotherhood - Koot Hoomi and Morya.6 The process of communication depended on the role as an intermediary of Blavatsky, whose authority over the Theosophical Society rested largely on her unique ability supposedly to communicate with the Mahatmas. Hume and Sinnett wrote their letters and gave them to Blavatsky who placed them in a wooden box, from where they dematerialised, supposedly having been called away by the Mahatmas. The replies from the Mahatmas apparently precipitated from nowhere, they were found sitting in the shrine, they fell from the ceiling, or they dropped on to a pillow. Understandably Hume became a bit discouraged by this indirect form of communication, and so he began to try to exercise his own occult powers in the hope of developing an ability to communicate directly with the Mahatmas. Eventually, in 1883, he broke with Blavatsky and resigned his post in the Simla Branch of the Society. He did so just before the now notorious Coulomb Affair. (When Blavatsky and Olcott returned to London early in 1884, they left Monsieur and Madame Coulomb in charge of the Theosophical Society's headquarters at Adyar; the Coulombs then made a number of allegations about the fraudulent ways Blavatsky produced the phenomena associated with her, and an investigation of the shrine in her room lent support to what they had said.) Hume, however, continued to believe in the existence of the Mahatmas and their mission despite both the Coulomb Affair and his personal disagreements with Blavatsky (Ripon Papers). Certainly he thought that the Mahatmas guided not only his spiritual growth, but also, as we will see, his political work...

Hume was probably the single most important individual for the formation of the Indian National Congress. He said that in 1878 he read various documents that convinced him large sections of the Indian population violently opposed British rule, and some even plotted rebellion (Wedderburn 1913: 78-83).11 These documents were communications he had received supposedly from the Mahatmas - Koot Hoomi and Morya. In one of the letters the Mahatmas supposedly sent Sinnett, they explained how the Great White Brotherhood successfully had controlled the Indian masses in the Rebellion of 1857 so as to preserve Imperial rule, which apparently was necessary to bring India to its allotted place in a new world order (Morya 1923: 324). Now the Mahatmas seemed to be directing Hume to maintain the correct balance between east and west (Ripon Papers). Certainly Hume thought the Mahatmas were superhuman beings with a special interest in the welfare of India. He believed their occult powers meant they possessed an unquestionable knowledge of Indian affairs; and, of course, their intense spirituality meant they were undeniably trustworthy. From their exalted position, the Mahatmas saw India was in danger, and, knowing of Hume's interest in the East and his political contacts, they had come to him to avert the danger. They had decided to reveal some of their wisdom to him so he could do what was necessary to forestall chaos. Even after Hume had turned against Blavatsky, he continued to believe in the Great White Brotherhood, their powers and their mission. Now he thought the Mahatmas, with their impeccable credentials, had chosen to pass some of their understanding on to him so he might act accordingly. They had warned him of an impending catastrophe so he might ward-off the disaster of which they wrote. His desire to do so now informed his political work. Hume tried to influence politics in two ways. First, he tried to convince Ripon to reform the administration of India so as to make it more responsive to the Indian people (Ripon Papers). Second, he tried to promote an all-India organisation so as to give voice to the concerns and aspirations of the Indians themselves (Wedderburn 1913).

Early in 1885, Hume helped to bring about the formation of the Bombay Presidency Association. Really, however, he wanted to create an all-India body, and he immediately used the Bombay group as a springboard from which to advance his idea of an Indian National Union. Soon he acquired the backing of the Poona Sarvajanik Sabha, as well as the Bombay group, for a proposal to schedule an all-India political conference to be held in Poona during December 1885. His quarrel with Blavatsky meant, however, that he had to work hard to win over the theosophists of the Madras Mahajana Sabha and the Indian Association of Calcutta. By May, he had visited Madras not only to discuss his proposals for the Poona conference with the members of the Mahajana Sabha, but also to put forward his views on the way the Theosophical Society should revive itself in the wake of the Coulomb fiasco. He did enough to convince the local leaders to fall in with his plans for an Indian National Union. Next Hume travelled to Calcutta where he seems to have contacted several prominent members of the Indian Association. Although Sen decided to give his backing to Hume, many of the others did not, preferring instead to go ahead under Banerjea's leadership with their alternative conference. An outbreak of cholera in Poona forced Hume to change the venue of his proposed conference, but, finally, in December 1885, the Indian National Union convened in Bombay (Indian National Congress 1885). Those present immediately renamed themselves the Indian National Congress, and when the Congress next met in December 1886, it did so in Calcutta, thus ensuring the adherence of Banerjea's alternative National Conference (Indian National Congress 1886).

The Indian National Congress was formed by nationalists from all over India together with a retired British official. Hume worked alongside some of the people he had met at the annual conventions of the Theosophical Society -- Malabari, Rao, and Sen - in order to arrange the founding conference of Congress. The Theosophical Society made it possible for someone like Hume to work in the way he did alongside Indian nationalists, and if he had not done so, it would have been, at the very least, more difficult to found an all-India political body. "No Indian could have started the Indian National Congress," G. K. Gokhale later wrote: "if the founder of the Congress had not been a great Englishman and a distinguished ex-official, such was the distrust of political agitation in those days that the authorities would have at once found some way or other to suppress the movement" (Wedderburn 1913: 63-4).


-- Theosophy and the Origins of the Indian National Congress, by Mark Bevir


Hume's interest in spirituality brought him into contact with many independent Indian thinkers[88] who also had nationalist ideas and this led to the idea of creating the Indian National Congress.[89]

Hume's immersion into the theosophical movement led him to become a vegetarian[90] and also to give up killing birds for their specimens.[8]


Indian National Congress

Main article: Indian National Congress

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Hume at the first session, Bombay, 28–31 December 1885

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Hume on a 1973 stamp of India

After retiring from the civil services and towards the end of Lord Lytton's rule, Hume observed that the people of India had a sense of hopelessness and wanted to do something, noting "a sudden violent outbreak of sporadic crime, murders of obnoxious persons, robbery of bankers and looting of bazaars, acts really of lawlessness which by a due coalescence of forces might any day develop into a National Revolt." Concerning the British government, he stated that a studied and invariable disregard, if not actually contempt for the opinions and feelings of our subjects, is at the present day the leading characteristic of our government in every branch of the administration.[91]

There were agrarian riots in the Deccan and Bombay, and Hume suggested that an Indian Union would be a good safety valve and outlet to avoid further unrest. On 1 March 1883 he wrote a letter to the graduates of the University of Calcutta:[29]

If only fifty men, good and true, can be found to join as founders, the thing can be established and the further development will be comparatively easy. ...

And if even the leaders of thought are all either such poor creatures, or so selfishly wedded to personal concerns that they dare not strike a blow for their country's sake, then justly and rightly are they kept down and trampled on, for they deserve nothing better. Every nation secures precisely as good a Government as it merits. If you the picked men, the most highly educated of the nation, cannot, scorning personal ease and selfish objects, make a resolute struggle to secure greater freedom for yourselves and your country, a more impartial administration, a larger share in the management of your own affairs, then we, your friends, are wrong and our adversaries right, then are Lord Ripon's noble aspirations for your good fruitless and visionary, then, at present at any rate all hopes of progress are at an end and India truly neither desires nor deserves any better Government than she enjoys. Only, if this be so, let us hear no more factious, peevish complaints that you are kept in leading strings and treated like children, for you will have proved yourself such. Men know how to act. Let there be no more complaining of Englishmen being preferred to you in all important offices, for if you lack that public spirit, that highest form of altruistic devotion that leads men to subordinate private ease to the public weal – that patriotism that has made Englishmen what they are – then rightly are these preferred to you, rightly and inevitably have they become your rulers. And rulers and task-masters they must continue, let the yoke gall your shoulders never so sorely, until you realise and stand prepared to act upon the eternal truth that self-sacrifice and unselfishness are the only unfailing guides to freedom and happiness.


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Hume (left) with Wedderburn (right) and Dadabhai Naoroji

His poem The Old Man's Hope published in Calcutta in 1886 also captures the sentiment:[92]

Sons of Ind, why sit ye idle,
Wait ye for some Deva's aid?
Buckle to, be up and doing!
Nations by themselves are made!

Are ye Serfs or are ye Freemen,
Ye that grovel in the shade?
In your own hands rest the issues!
By themselves are nations made! ...


The idea of the Indian National Union took shape and Hume initially had some support from Lord Dufferin for this, although the latter wished to have no official link to it. Dufferin's support was short-lived[93] and in some of his letters he went so far as to call Hume an "idiot", "arch-impostor", and "mischievous busy-body." Dufferin's successor Lansdowne refused to have any dialogue with Hume.[94] Other supporters in England included James Caird (who had also clashed with Lytton over the management of famine in India[95]) and John Bright.[96] Hume also founded an Indian Telegraph Union to fund the transfer of news of Indian matters to newspapers in England and Scotland without interference from British Indian officials who controlled telegrams sent by Reuters.[97] It has been suggested that the idea of the congress was originally conceived in a private meeting of seventeen men after a Theosophical Convention held at Madras in December 1884 but no evidence exists. Hume took the initiative, and it was in March 1885, when a notice was first issued to convene the first Indian National Union to meet at Poona the following December.[29]

He attempted to increase the Congress base by bringing in more farmers, townspeople and Muslims between 1886 and 1887 and this created a backlash from the British, leading to backtracking by the Congress. Hume was disappointed when Congress opposed moves to raise the age of marriage for Indian girls and failed to focus on issues of poverty. Some Indian princes did not like the idea of democracy and some organizations like the United Indian Patriotic Association went about trying to undermine the Congress by showing it as an organization with a seditious character.[98] In 1892, he tried to get them to act by warning of a violent agrarian revolution but this only outraged the British establishment and frightened the Congress leaders. Disappointed by the continued lack of Indian leaders willing to work for the cause of national emancipation, Hume left India in 1894.[2]

Many Anglo-Indians were against the idea of the Indian National Congress. The press in India tended to look upon it negatively, so much so that Hume is said to have held a very low opinion of journalists even later in life.[99] A satirical work published in 1888 included a character called "A. O. Humebogue".[100]

The organizers of the 27th session of the Indian National Congress at Bankipur (26–28 December 1912) recorded their "profound sorrow at the death of Allan Octavian Hume, C.B., father and founder of the Congress, to whose lifelong services, rendered at rare self-sacrifice, India feels deep and lasting gratitude, and in whose death the cause of Indian progress and reform sustained irreparable loss."[101][102]

South London Botanical Institute

Main article: South London Botanical Institute

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Bookplate of Hume with the motto Industria et Perseverantia

After the loss of his manuscript containing his lifetime of ornithological notes. Hume took up a great interest in horticulture while at Shimla.

... He erected large conservatories in the grounds of Rothney Castle, filled them with the choicest flowers, and engaged English gardeners to help him in the work. From this, on returning to England, he went on to scientific botany. But this, as Kipling says, is another story, and must be left to another pen.[103]


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Herbarium cabinets at the SLBI

Hume took an interest in wild plants and especially on invasive species although his botanical publishing was sparse with only a few short notes in 1901 on a variety of Scirpus maritimus and another on the flowering of Impatiens roylei. Hume contacted W.H. Griffin in 1901 to help develop a herbarium of botanical specimens. Hume would arrange his plants on herbarium sheets in artistic positions before pressing them. The two made many botanical trips including one to Down in Kent to seek some of the rare orchids that had been collected by Darwin.[104] In 1910, Hume bought the premises of 323 Norwood Road, and modified it to have a herbarium and library. He called this establishment the South London Botanical Institute (SLBI) with the aim of "promoting, encouraging, and facilitating, amongst the residents of South London, the study of the science of botany."

One of the aims of the institute was to help promote botany as a means for mental culture and relaxation, an idea that was not shared by Henry Groves, a trustee for the Institute.[105] Hume objected to advertisement and refused to have any public ceremony to open the institute. The first curator was W.H. Griffin and Hume endowed the Institute with £10,000. Frederick Townsend, F.L.S., an eminent botanist, who died in 1905, had left instructions that his herbarium and collection was to be given to the institute, which was then only being contemplated.[106] Hume left £15,000 in his will for the maintenance of the botanical institute.[44][107]

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Herbarium sheets showing Hume's artistic arrangements

In the years leading up to the establishment of the Institute, Hume built up links with many of the leading botanists of his day. He worked with F. H. Davey and in the Flora of Cornwall (1909), Davey thanks Hume as his companion on excursions in Cornwall and Devon, and for help in the compilation of the 'Flora', publication of which was financed by Hume.[108] The SLBI has since grown to hold a herbarium of approximately 100,000 specimens mostly of flowering plants from Europe including many collected by Hume. The collection was later augmented by the addition of other herbaria over the years, and has significant collections of Rubus (bramble) species and of the Shetland flora.

Works

• My Scrap Book: Or Rough Notes on Indian Oology and Ornithology (1869)
• List of the Birds of India (1879)
• The Nests and Eggs of Indian Birds (3-volumes)
• with Marshall, Charles Henry Tilson (1879). The Game Birds of India, Burmah and Ceylon. Calcutta: A.O. Hume & C.H.T. Marshall. OCLC 5111667. Retrieved 15 April 2020. (3-volumes, 1879-1881)
• Hints on Esoteric Theosophy
• Agricultural Reform in India (1879)
• Lahore to Yarkand. Incidents of the Route and Natural History of the Countries Traversed by the Expedition of 1870 under T. D. Forsyth
• Stray Feathers (11-volumes + index by Charles Chubb)

The standard author abbreviation Hume is used to indicate this person as the author when citing a botanical name.[109]

References

1. Collar, N. J.; Prys-Jones, R. P. (2012). "Pioneers of Asian ornithology. Allan Octavian Hume" (PDF). BirdingASIA. 17: 17–43.
2. Moulton, Edward C. (2004). "Hume, Allan Octavian (1829–1912)". Oxford Dictionary of National Biography. Oxford University Press.
3. Ali, S. (1979). Bird study in India: Its history and its importance. Azad Memorial lecture for 1978. Indian Council for Cultural Relations. New Delhi.
4. Moulton (2004); Encyclopædia Britannica and some older sources give his birthplace as Montrose, Forfarshire.
5. "Obituary". Yorkshire Post and Leeds Intelligencer. British Newspaper Archive. 1 August 1912. p. 8. Retrieved 4 July 2014.
6. "University of London". Morning Post. British Newspaper Archive. 16 July 1845. Retrieved 4 July2014.
7. Wedderburn (1913):3.
8. Moulton, Edward (2003). "The Contributions of Allan O. Hume to the Scientific Advancement of Indian Ornithology". In J. C. Daniel; G. W. Ugra (eds.). Petronia: Fifty Years of Post-Independence Ornithology in India. New Delhi, India: BNHS, Bombay & Oxford University Press. pp. 295–317.
9. Keene, H.G. (1883). "Indian Districtions during the Revolt". The Army and Navy Magazine. 6: 97–109.
10. Keene, Henry George (1883). Fifty-Seven. Some account of the administration of Indian Districts during the revolt of the Bengal Army. London: W.H.Allen and Co. pp. 58–67.
11. Wedderburn (1913):11–12.
12. Trevelyan, George (1895). The Competition Wallah. London: Macmillan and Co. p. 246.
13. Wedderburn (1913):19.
14. Wedderburn (1913):21.
15. Memorandum by M. Kempson, Director of Public Instruction, NWP, dated 19-April-1870. Home Department Proceedings April, 1877. National Archives of India.
16. Wedderburn (1913) spells Daniell.
17. Wedderburn (1913):16.
18. Wallach, Bret (1996). Losing Asia: Modernization and the Culture of Development (PDF). The Johns Hopkins Press.
19. Footnote in Lydekker, 1913: This was a thorn-hedge supplemented by walls and ditches, and strongly patrolled for preventing the introduction into British territory of untaxed salt from native states (see Sir John Strachey's "India," London, 1888).
20. Lydekker, R. (1913). Catalogue of the Heads and Horns of Indian Big Game bequeathed by A. O. Hume, C. B., to the British Museum. British Museum of Natural History.
21. Markham, Clements R. (1878). A memoir on the Indian Surveys (2 ed.). London: W.H. Allen and Co. p. 307.
22. Randhawa, M.S. (1983). A history of agriculture in India. Volume III. 1757–1947. New Delhi, India: Indian Council of Agricultural Research. pp. 172–186.
23. Hovell-Thurlow, T.J. (1866). The Company and the Crown. Edinburgh: William Blackwood and Sons. p. 89.
24. Markham, Clements R. (1880). "Peruvian Bark. A popular account of the introduction of Chinchona cultivation into British India". Nature. 23 (583): 427–434. Bibcode:1880Natur..23..189.. doi:10.1038/023189a0. hdl:2027/uc1.$b71563. S2CID 43534483.
25. Hume, A. O. (1879). Agricultural Reform in India. London, UK: W H Allen and Co.
26. Wedderburn (1913):37
27. Wedderburn (1913):35–38
28. Moulton, Edward C. (1985). "Allan O. Hume and the Indian National Congress, a reassessment". Journal of South Asian Studies. 8 (1): 5–23. doi:10.1080/00856408508723063.
29. Sitaramayya, B. Pattabhi (1935). The history of the Indian National Congress (1885–1935). Working Committee of the Congress. pp. 12–13.
30. "[Miscellanea]". Pall Mall Gazette. 1 April 1890. p. 6 – via British Newspaper Archive.
31. "Marriages". Dundee Advertiser. 2 February 1882. p. 8 – via British Newspaper Archive.
32. Howe, Ellic. Fringe Masonry in England, 1870–1885. Holmes Publishing Group.
33. Blavatsky, H.P. (1968). Collected Writings. Volume 3. Blavatsky Writings Publication Fund. p. xxvii.
34. Wedderburn (1913):134
35. "Birds of South and East of Asia". The Cyclopaedia of India and of Eastern and Southern Asia, Commercial, Industrial and Scientific. Volume 1 (2 ed.). Scottish and Adelphi Press. 1871. p. 442.
36. Buck, Edward J. (1904). Simla. Past and Present. Calcutta: Thacker, Spink and Co. pp. 116–117.
37. Hume, A.O. (1876). "The Laccadives and the west coast". Stray Feathers. 4: 413–483.
38. Taylor, A. Dundas (1876). "Southern India and Laccadive Islands (I.G.S. Clyde, 300 tons, 60 H.P.)". General Report of the operations of the Marine Survey of India, from the commencement in 1874, to the end of the official year 1875–76. Calcutta: Government of India. pp. 7, 16–17.
39. Hume, A.O. (1881). "Novelties. Perdicula manipurensis, Sp. Nov". Stray Feathers. 9 (5&6): 467–471.
40. St. John, O.B. (1889). "On the birds of southern Afghanistan and Kelat". Ibis. 6. 31 (2): 145–180. doi:10.1111/j.1474-919X.1889.tb06382.x.
41. Grote, A. (1875). "Catalogue of Mammals and Birds of Burma". Journal of the Asiatic Society of Bengal: ix.
42. "[Minutes of the Monthly General Meeting held on 7 January 1891]". Proceedings of the Asiatic Society of Bengal: 1. 1891.
43. Anonymous (1905). "One hundred and seventeenth session, 1904–1905. November 3rd, 1904". Proceedings of the Linnean Society of London: 1.
44. BDJ (1913). "Obituary notices". Proceedings of the Linnean Society of London: 60–61.
45. Anon. (1885). "The Hume Collection of Indian Birds". Ibis. 3 (4): 456–462. doi:10.1111/j.1474-919X.1885.tb06259.x.
46. Thomas, Oldfied (1885). "On the mammals presented by Allan O. Hume, Esq., C.B., to the Natural History Museum". Proceedings of the General Meetings for Scientific Business of the Zoological Society of London. Zoological Society of London: 54–79.
47. Prain, David (1890). "A List of Laccadive plants". Scientific Memoirs by Medical Officers of the Army of India: 47–69.
48. Ripley, S. Dillon (1961). A Synopsis of the Birds of India and Pakistan. Bombay, UK: Bombay Natural History Society.
49. Haffer, J. (1992). "The history of species concepts and species limits in ornithology". Bull. B.O.C. Centenary Supplement. 112A: 107–158.
50. Hume, A. O. (1875). "What is a species?". Stray Feathers. 3: 257–262.
51. Hume, A. (1869). "(no title)". Ibis. 2 (5): 355–357. doi:10.1111/j.1474-919X.1869.tb06888.x.
52. Bensch, S.; Pearson, D. (2002). "The Large-billed Reed Warbler Acrocephalus orinus revisited"(PDF). Ibis. 144 (2): 259–267. doi:10.1046/j.1474-919x.2002.00036.x. Archived from the original(PDF) on 27 November 2007.
53. Koblik, E. A.; Red'kin, Y. A.; Meer, M. S.; Derelle, R.; Golenkina, S. A.; Kondrashov, F. A.; Arkhipov, V. Y. (2011). "Acrocephalus orinus: A Case of Mistaken Identity". PLOS ONE. 6 (4): e17716. Bibcode:2011PLoSO...617716K. doi:10.1371/journal.pone.0017716. PMC 3081296. PMID 21526114.
54. Kvartalnov, P. V.; Samotskaya, V. V.; Abdulnazarov, A. G. (2011). "From museum collections to live birds". Priroda (12): 56–58.
55. Hume, A. O. (1896). My scrap book: or rough notes on Indian zoology and ornithology. Baptist Mission Press, Calcutta.
56. Hume, Allan O. (1870). "Observations on some species of Indian birds, lately published in the Society's Journal". Proceedings of the Asiatic Society of Bengal: 85–86, 265–266.
57. Hume, A. O. (1874). "[Editorial]". Stray Feathers. 2: 2.
58. Oldham, T. (1873). "President's Address". Proceedings of the Asiatic Society of Bengal: 55–56.
59. Hume, A. O. (1874). "Die Papageien". Stray Feathers. 2: 1–28.
60. Hume, A. O. (1874). "Viscount Walden, president of the Zoological Society, on the editor of "Stray Feathers"". Stray Feathers. 2: 533–535.
61. Bruce, Murray (2003). "Foreword: A brief history of classifying birds". The Handbook of the Birds of the World. Volume 8. Lynx Edicions. pp. 1–43.
62. Wedderburn (1913):116.
63. Lydekker, R. (1879). "Elementary sketch of the osteology of birds". Stray Feathers. 8 (1): 1–36.
64. "Influence of rainfall on distribution of species". Stray Feathers. 7: 501–502. 1878.
65. Sharpe, Bowdler (1893). "On the zoo-geographical areas of the world, illustrating the distribution of birds". Natural Science. 3: 100–108.
66. Hume, A. O. (1887). "On the flight of birds". Stray Feathers. 10: 248–254.
67. Hankin, E. H. (1914). Animal Flight: A Record of Observation. Iliffe and Sons, London. pp. 10–11.
68. Shyamal, L. (2007). "Opinion: Taking Indian ornithology into the Information Age". Indian Birds. 3(4): 122–137.
69. Murray, James A. (1888). The avifauna of British India and its dependencies. Volume 1. Truebner, London. p. xiv.
70. Warr, F. E. (1996). Manuscripts and Drawings in the ornithology and Rothschild libraries of The Natural History Museum at Tring. British Ornithologists' Club.
71. "University and City Intelligence". Oxford Journal. 10 February 1877. p. 5 – via British Newspaper Archive.
72. Butler, AL (1899). "The birds of the Andaman and Nicobar Islands. Part 1". Journal of the Bombay Natural History Society. 12 (2): 386–403.
73. Shelley, G.E. (1880). A monograph of the Nectariniidae, or family of sun-birds. London: Self published. p. x.
74. Hume, A. (1874). The Indian Ornithological Collector's Vade Mecum: containing brief practical instructions for collecting, preserving, packing and keeping specimens of birds, eggs, nests, feathers, and skeleton. Calcutta Central Press, Calcutta and Bernard Quaritch, London.
75. Hume, A.O. (1889). The Nests and Eggs of Indian Birds. Volume 1 (2 ed.). London: R.H.Porter. p. 199.
76. Hume, A.O. (1889). The Nests and Eggs of Indian Birds. Volume 1 (2 ed.). London: R.H.Porter. p. 378.
77. Brooks, W. E. (1878). "On an overlooked species of (Reguloides)". Stray Feathers. 7 (1–2): 128–136.
78. Wood-Mason, James (1874). "On a new Genus and Species (Hylæocarcinus Humei) of land-crabs from the Nicobar Islands". Annals and Magazine of Natural History. 14 (81): 187–191. doi:10.1080/00222937408680954.
79. Lydekker (1913):6–7
80. Fedosenko, AK; DA Blank (2005). "Ovis ammon" (PDF). Mammalian Species. 773: 1–15. doi:10.1644/1545-1410(2005)773[0001:oa]2.0.co;2.
81. "India [From the Bombay Gazette of March 20]". Morning Post. 8 April 1880. p. 3 – via British Newspaper Archive.
82. Barker, A.T., ed. (1923). The Mahatma Letters. London, UK: T. Fisher Unwin.
83. Oddie, Geoffrey (2013). Religious Conversion Movements in South Asia: Continuities and Change, 1800–1990. Routledge. p. 140.
84. Buck, E. J. (1904). Simla, past and present. Calcutta, India: Thacker and Spink. pp. 116–118.
85. Sinnett, A.P. (1883). The occult world. London, UK: Trubner & co. pp. 54–61.
86. Murdoch, John (1894). The theosophic craze: its history; the great Mahatma hoax; how Mrs. Besant was befooled and deposed; its attempted revival of exploded superstitions of the middle ages (1st ed.). Madras, India: The Christian Literature Society. p. 17.
87. Blavatsky, H.P. (1923). "Letter No CXXXVIII". In Barker, A. T. (ed.). The Mahatma Letters. London: T. Fisher Unwin. pp. 304, 469.
88. Bevir, Mark (2003). "Theosophy and the Origins of the Indian National Congress". International Journal of Hindu Studies. 7 (1–3): 99–115. doi:10.1007/s11407-003-0005-4. S2CID 54542458.
89. Hanes, W. Travis III (1993). "On the Origins of the Indian National Congress: A Case Study of Cross-Cultural Synthesis". Journal of World History. 4 (1): 69–98.
90. H.X. (1882). "No 2. Reply to the Foregoing Letter". Hints on Esoteric Theosophy. pp. 16–71. See footnote on page 23.
91. Hume to Northbrook, 1 August 1872, Northbrook Papers, cited in Mehrotra 2005.
92. Cited in Mehrotra 2005:75
93. Martin, Briton Jr. (1967). "Lord Dufferin and the Indian National Congress, 1885–1888". The Journal of British Studies. 7 (1): 68–96. doi:10.1086/385545.
94. Misra, J.P. (1970). "A. O. Hume's leadership of the Indian national congress". Proceedings of the Indian History Congress. 32: 102–110. JSTOR 44138512.
95. Gray, Peter (2006). "Famine and Land in Ireland and India, 1845-1880: James Caird and the Political Economy of Hunger". The Historical Journal. 49 (1): 193–215. doi:10.1017/S0018246X05005091. JSTOR 4091745.
96. Wedderburn (1913):54.
97. Wedderburn (1913):55.
98. Beck, Theodore, ed. (1888). Pamphlets issued by the United Indian Patriotic Association. No. 2 Showing the seditious character of the Indian national congress. Pioneer Press, Allahabad.
99. "Obituary. Allan Octavian Hume, a notable Anglo-Indian". Yorkshire Post and Leeds Intelligencer. 1 August 1912. p. 8 – via British Newspaper Archive.
100. Anonymous (1888). India in 1983 (3 ed.). London: Thacker, Spink and Co. p. 47.
101. Wedderburn (1913):176.
102. Besant, Annie (1915). How India wrought for freedom. The story of the Indian National Congress. London: Theosophical Publishing House. p. 604.
103. Wedderburn (1913):43, quoting CHT Marshall
104. Wedderburn (1913):113–115.
105. [J.G.] (1913). "Henry Groves (1855–1912)". Journal of Botany, British and Foreign. 51: 73–79.
106. Wedderburn (1913):118–121
107. A.B.R. (1912). "Allan Octavian Hume, C.B. (1829–1912)". Journal of Botany, British and Foreign. 50: 347–348.
108. Thurston, E; Vigurs, C. C. (1922), A Supplement to F. Hamilton Davey's "Flora of Cornwall", Truro: Oscar Blackford
109. IPNI. Hume.

Further reading

• Bruce, Duncan A. (2000) The Scottish 100: Portraits of History's Most Influential Scots, Carroll & Graf Publishers.
• Buck, E. J. (1904). Simla, Past and Present. Calcutta: Thacker & Spink.
• Mearns and Mearns (1988) Biographies for Birdwatchers. Academic Press. ISBN 0-12-487422-3
• Mehrotra, S. R. (2005) Towards India's Freedom and Partition, Rupa & Co., New Delhi.
• Mehrotra, S. R.; Edward C. Moulton (Eds) (2004) Selected Writings of Allan Octavian Hume: District Administration in North India, Rebellion and Reform, Volume One: 1829–1867. Oxford University Press. ISBN 978-0-19-565896-5
• Moxham, Roy (2002) The Great Hedge of India. ISBN 0-7567-8755-6
• Wedderburn, W. (1913). Allan Octavian Hume. C.B. Father of the Indian National Congress. T.F. Unwin. London.

External links

• Media from Wikimedia Commons
• Texts from Wikisource

Works

• My scrap book: or rough notes on Indian oology and ornithology (1869)
• List of the birds of India (1879)
• The Indian Ornithological Collector's Vade Mecum (1874)
• The Nests and Eggs of Indian Birds: Volume 1 Volume 2 Volume 3
• Game birds of India, Burmah and Ceylon: Volume 1 Volume 2 Volume 3
• Hints on Esoteric Theosophy
• Agricultural Reform in India (1879)
• Lahore to Yarkand. Incidents of the Route and Natural History of the countries traversed by the expedition of 1870 under T. D. Forsyth
• Stray Feathers – volumes 1 2 3 4 5 6 7 8 9 10 11 Index 1–11

Biographical sources

• Biographies of ornithologists
• Hume-Blavatsky correspondence
• South London Botanical Institute
• The Victorian Web

Botany

• Botanical Society of the British Isles
• Herbarium specimens collected by Hume

Search archives

• Works by Allan Octavian Hume at Project Gutenberg
• Works by or about Allan Octavian Hume at Internet Archive
• Works by Allan Octavian Hume at Hathi Trust
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Re: Freda Bedi Cont'd (#2)

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Mahatma Letter No. 5
by Theosophy Wiki
Accessed: 8/27/20

Quick Facts
People involved
Written by: Koot Hoomi
Received by: A. P. Sinnett
Sent via: H. P. Blavatsky
Dates
Written on: October 27-29, 1880 See below.
Received on: November 1-5, 1880 See below.
Other dates: unknown
Places
Sent from: Amritsar, India
Received at: Allahabad, India
Via: unknown


This is Letter No. 5 in The Mahatma Letters to A. P. Sinnett, 4th chronological edition. It corresponds to Letter No. 4 in Barker numbering. Letter No. 6 seems to be a postscript to this letter. See below for Context and background.

Cover sheet

Apparently received 5th November {1880}. Madam and Colonel O. arrived at our house, Allahabad, on December the 1st, 1880. Col. O. went to Benares on the 3rd — Madam joined him on the 11th. Both returned to Allahabad on 20th and stayed until 28th.

Amrita Saras, Oct. 29.

My dear Brother,

I could assuredly make no objection to the style which you have kindly adopted, in addressing me by name, since it is, as you say, the outcome of a personal regard even greater than I have as yet deserved at your hands. The conventionalities of the weary world, outside our secluded "ashrums," trouble us but little at any time; least of all now, when it is men not ceremony-masters, we seek, devotion, not mere observances. More and more a dead formalism is gaining ground, and I am truly happy to find so unexpected an ally in a quarter where, hitherto there have not been too many — among the highly educated classes of English Society. A crisis, in a certain sense, is upon us now, and must be met. I might say two crises — one, the Society's, the other for Tibet. For, I may tell you in confidence, that Russia is gradually massing her forces for a future invasion of that country under the pretext of a Chinese War. If she does not succeed it will be due to us; and herein, at least we will deserve your gratitude. You see then, that we have weightier matters than small societies to think about; yet, the T.S. must not be neglected. The affair has taken an impulse, which, if not well guided, might beget very evil issues. Recall to mind the avalanches of your admired Alps, that you have often thought about, and remember that at first their mass is small and their momentum little. A trite comparison you may say, but I cannot think of a better illustration, when viewing the gradual aggregation of trifling events, growing into a menacing destiny for the Theos. Soc. It came quite forcibly upon me the other day as I was coming down the defiles of Kouenlun — Karakorum you call them — and saw an avalanche tumble. I had gone personally to our chief to submit Mr. Hume's important offer, and was crossing over to Lhadak on my way home. What other speculations might have followed I cannot say. But just as I was taking advantage of the awful stillness which usually follows such cataclysm, to get a clearer view of the present situation and the disposition of the "mystics" at Simla, I was rudely recalled to my senses. A familiar voice, as shrill as the one attributed to Saraswati's peacock — which, if we may credit tradition, frightened off the King of the Nagas — shouted along the currents "Olcott has raised the very devil again! . . . The Englishmen are going crazy. . . . Koot Hoomi, come quicker and help me!" — and in her excitement forgot she was speaking English. I must say, that the "Old Lady's" telegrams do strike one like stones from a catapult!

What could I do but come? Argument through space with one who was in cold despair, and in a state of moral chaos was useless. So I determined to emerge from the seclusion of many years and spend some time with her to comfort her as well as I could. But our friend is not one to cause her mind to reflect the philosophical resignation of Marcus Aurelius. The fates never wrote that she could say: "It is a royal thing, when one is doing good to hear evil spoken of himself." . . . I had come for a few days, but now find that I myself cannot endure for any length of time the stifling magnetism even of my own countrymen. I have seen some of our proud old Sikhs drunk and staggering over the marble pavement of their sacred Temple. I have heard an English-speaking Vakil declaim against Yog Vidya and Theosophy, as a delusion and a lie, declaring that English Science had emancipated them from such "degrading superstitions," and saying that it was an insult to India to maintain that the dirty Yogees and Sunnyasis knew anything about the mysteries of nature; or that any living man can or ever could perform any phenomena!

I turn my face homeward to-morrow.

The delivery of this letter may very possibly be delayed for a few days, owing to causes which it will not interest you for me to specify. Meanwhile, however, I have telegraphed you my thanks for your obliging compliance with my wishes in the matters you allude to in your letter of the 24th inst. I see with pleasure, that you have not failed to usher me before the world as a possible "confederate." That makes our number ten I believe? But I must say, that your promise was well and loyally fulfilled. Received at Umritsur on the 27th inst., at 2 p.m., I got your letter about thirty miles beyond Rawul Pindee, five minutes later, and had an acknowledgment wired to you from Jhelum at 4 p.m. on the same afternoon. Our modes of accelerated delivery and quick communications are not then, as you will see, to be despised by the Western world, or even the Aryan, English-speaking and skeptical Vakils.

I could not ask a more judicial frame of mind in an ally than that in which you are beginning to find yourself. My Brother, you have already changed your attitude toward us in a distinct degree: what is to prevent a perfect mutual understanding one day!

Mr. Hume's proposition has been duly and carefully considered. He will, no doubt, advise you of the results as expressed in my letter, to him. Whether he will give our "modes of action" as fair a trial as yourself — is another question. Our Maha (the "Chief") has allowed me to correspond with both of you, and even — in case an Anglo-Indian Branch is formed — to come some day in personal contact with it. It now depends entirely on you. I cannot tell you more. You are quite right as to the standing of our friends in the Anglo-Indian world having been materially improved by the Simla visit; and, it is also true, though you modestly refrain from saying so, that we are mainly indebted to you for this. But quite apart from the unlucky incidents of the Bombay publications, it is not possible that there should be much more at best than a benevolent neutrality shown by your people toward ours. There is so very minute a point of contact between the two civilisations they respectively represent, that one might almost say they could not touch at all. Nor would they but for the few — shall I say eccentrics? — who, like you, dream better and bolder dreams than the rest; and provoking thought, bring the two together by their own admirable audacity. Has it occurred to you that the two Bombay publications, if not influenced, may at least have not been prevented, by those who might have done so, because they saw the necessity for that much agitation to effect the double result of making a needed diversion after the Brooch Grenade, and, perhaps, of trying the strength of your personal interest in occultism and theosophy? I do not say it was so; I but enquire whether the contingency ever presented itself to your mind. I have already caused it to be intimated to you that if the details given in the stolen letter had been anticipated in the Pioneer — a much more appropriate place, and where they would have been handled to better advantage — that document would not have been worth anyone's while to purloin for the Times of India, and therefore no names would have appeared.

Colonel Olcott is doubtless "out of time with the feelings of English people" of both classes; but nevertheless more in time with us than either. Him we can trust under all circumstances, and his faithful service is pledged to us come well, come ill. My dear Brother, my voice is the echo of impartial justice. Where can we find an equal devotion? He is one who never questions, but obeys; who may make innumerable mistakes out of excessive zeal but never is unwilling to repair his fault even at the cost of the greatest self-humiliation; who esteems the sacrifice of comfort and even life something to be cheerfully risked whenever necessary; who will eat any food, or even go without; sleep on any bed, work in any place, fraternise with any outcast, endure any privation for the cause. . . . I admit that his connection with an A. I. Branch would be "an evil" — hence, he will have no more to do with it than he has with the British, (London Branch). His connection will be purely nominal, and may be made more so, by framing your Rules more carefully than theirs; and giving your organization such a self-acting system of Government as would seldom if ever require any outside interference. But to make an independent A.I.B. with the self-same objects, either in whole or apart, as the Parent Society and with the same directors behind the scenes would be not only to deal a mortal blow at the Theos. Soc. but also put upon us a double labour and anxiety without the slightest compensating advantage that any of us can perceive. The Parent S. has never interfered in the slightest degree with the British T.S., nor indeed with any other Branch, whether religious or philosophical. Having formed, or caused to be formed a new branch, the Parent S. charters it (which it cannot now do without our Sanction and signatures), and then usually retires behind the scenes, as you would say. Its further connection with the subject branches is limited to receiving quarterly accounts of their doings and lists of the new Fellows, ratifying expulsions — only when specially called upon as an arbitrator to interfere on account of the Founders' direct connection with us — etc., etc.; it never meddles otherwise in their affairs except when appealed to as a sort of appelate court. And the latter depending on you, what is there to prevent your Society from remaining virtually independent? We are, even more generous than you British are to us. We will not force upon, nor even ask you to sanction a Hindu "Resident" in your Society, to watch the interests of the Parent Paramount Power when we have once declared you independent; but will implicitly trust to your loyalty and word of honour. But if you now so dislike the idea of a purely nominal executive supervision by Col. Olcott — an American of your own race — you would surely rebel against dictation from a Hindu, whose habits and methods are those of his own people, and whose race, despite your natural benevolence, you have not yet learnt to tolerate, let alone to love or respect. Think well before you ask for our guidance. Our best, most learned and highest adepts are of the races of the "greasy Tibetans"; and the Penjabi Singhs — you know the lion is proverbially a dirty and offensive beast, despite his strength and courage. Is it certain that your good compatriots would more easily forgive our Hindu solecisms in manners than those of their own kinsmen of America? If my observations have not misled I should say this was doubtful. National prejudices are not apt to leave one's spectacles undimmed. You say "how glad we should be, if that one (to guide you) were yourself," meaning your unworthy correspondent. My good Brother, are you certain, that the pleasant impression you now may have from our correspondence, would not instantly be destroyed upon seeing me? And which of our holy Shaberons has had the benefit of even the little university education and inkling of European manners that has fallen to my share? An instance: I desired Mad. B. to select among the two or three Aryan Punjabees who study Yog Vidya, and our natural mystics, one, whom — without disclosing myself to him too much I could designate as an agent between yourself and us, and whom I was anxious to dispatch to you, with a letter of introduction, and have him speak to you of Yoga and its practical effects. This young gentleman who is as pure as purity itself, whose aspirations and thoughts are of the most spiritual ennobling kind, and who merely through self-exertion is able to penetrate into the regions of the formless worlds — this young man is not fit for — a drawing-room. Having explained to him that the greatest good might result for his country if he helped you to organize a Branch of English mystics by proving to them practically to what wonderful results led the study of Yog, Mad. B. asked him in guarded and very delicate terms to change his dress and turban before starting for Allahabad — for, though she did not give him this reason, they were very dirty and slovenly. You are to tell Mr. Sinnett — she said — that you bring him a letter from our Brother K., with whom he corresponds. But, if he asks you anything either of him or the other Brothers answer him simply and truthfully that you are not allowed to expatiate upon the subject. Speak of Yog and prove to him what powers you have attained. This young man who had consented wrote later on the following curious letter: "Madam," he said, "you who preach the highest standards of morality, of truthfulness, etc., you would have me play the part of an imposter. You ask me to change my clothes at the risk of giving a false idea of my personality and mystifying the gentleman you send me to. And what if he asks me if I personally know Koot'hoomi, am I to keep silent and allow him to think I do? This would be a tacit falsehood, and guilty of that, I would be thrown back into the awful whirl of transmigration!" Here is an illustration of the difficulties under which we have to labour. Powerless to send to you a neophyte before you have pledged yourself to us — we have to either keep back or despatch to you one who at best would shock if not inspire you at once with disgust! The letter would have been given him by my own hand; he had but to promise to hold his tongue upon matters he knows nothing about and could give but a false idea of, and to make himself look cleaner. Prejudice and dead letter again. For over a thousand years, — says Michelet, — the Christian Saints never washed themselves! For how long will our Saints dread to change their clothes for fear of being taken for Marmaliks and the neophytes of rival and cleaner sects!

But these, our difficulties, ought not to prevent you from beginning your work. Colonel O. and Mad. B. seeming willing to become personally responsible for both yourself and Mr. Hume, if you yourself are ready to answer for the fidelity of any man your party may choose as the leader of the A.I.T.S., we are content that the trial shall be made. The field is yours and no one will be allowed to interfere with you except myself on behalf of our Chiefs when you once do me the honour to prefer me to the others. But before one builds the house he makes the plan. Suppose you draft a memorandum as to the constitution and policy of management of the A.I. Society you have in mind and submit it for consideration? If our Chiefs agree to it — and it is not surely they who would show themselves obstructive in the universal onward march, or retard this movement to a higher goal — then you will at once be chartered. But they must first see the plan; and I must ask you to remember that the new Society shall not be allowed to disconnect itself with the Parent Body, though you are at liberty to manage your affairs in your own way without fearing the slightest interference from its President so long as you do not violate the general Rules. And upon this point I refer you to Rule IX. This is the first practical suggestion coming from a Cis and Trans-Himalayan "cave-dweller" whom you have honoured with your confidence.

And now about yourself personally. Far be it from me to discourage one so willing as yourself by setting up impossible barriers to your progress. We never whine over the inevitable but try to make the best of the worst. And though we neither push nor draw into the mysterious domain of occult nature those who are unwilling; never shrink from expressing our opinions freely and fearlessly, yet we are ever as ready to assist those who come to us; even to — agnostics who assume the negative position of "knowing nothing but phenomena and refuse to believe in anything else." It is true that the married man cannot be an adept, yet without striving to become "a Raja Yogi" he can acquire certain powers and do as much good to mankind and often more, by remaining within the precincts of this world of his. Therefore, shall we not ask you to precipitately change fixed habits of life, before the full conviction of its necessity and advantage has possessed you. You are a man to be left to lead himself, and may be so left with safety. Your resolution is taken to deserve much: time will effect the rest. There are more ways than one for acquiring occult knowledge. "Many are the grains of incense destined for one and the same altar: one falls sooner into the fire, the other later — the difference of time is nothing," remarked a great man when he was refused admission and supreme initiation into the mysteries. There is a tone of complaint in your question whether there ever will be a renewal of the vision you had, the night before the picnic day. Methinks, were you to have a vision nightly, you would soon cease to "treasure" them at all. But there is a far weightier reason why you should not have a surfeit — it would be a waste of our strength. As often as I, or any of us can communicate with you, whether by dreams, waking impressions, letters (in or out of pillows) or personal visits in astral form — it will be done. But remember that Simla is 7,000 feet higher than Allahabad, and the difficulties to be surmounted at the latter are tremendous. I abstain from encouraging you to expect too much, for, like yourself, I am loathe to promise what, for various reasons, I may not be able to perform.

The term "Universal Brotherhood" is no idle phrase. Humanity in the mass has a paramount claim upon us, as I try to explain in my letter to Mr. Hume, which you had better ask the loan of. It is the only secure foundation for universal morality. If it be a dream, it is at least a noble one for mankind: and it is the aspiration of the true adept.

Yours faithfully,

Koot' Hoomi Lal Singh.

Context and background

Olcott thought Sinnett should immediately publish reports of all the Simla phenomena in The Pioneer. When this didn’t happen, he wrote an article entitled “A Day with Madame Blavatsky” in which he described some of these phenomena. In this article he mentioned the names of several prominent Englishmen who had been present on these occasions. He sent the story to Bombay, to Damodar Mavalankar, who was in charge of headquarters during the absence of the founders, to be reproduced and circulated among local members of the Theosophical Society.

Unfortunately, the Times of India somehow got hold of a copy and published it, along with some abusive comments. Damodar wrote a protest which the Times refused to publish. However, the Bombay Gazette did publish a sharp rejoinder by H.P.B.

The persons whose names Col. Olcott had mentioned in his article were extremely embarrassed and unhappy about the publicity, and of course the whole thing boomeranged on H.P.B. She became frantic and sent a call for help to the Mahatma K.H. She and the Colonel were in Amritsar at the time.

At this time, the Mahatma K.H. was en route — in his physical body — through Ladakh on his return from a visit to the Mahachohan to consult with him concerning some developments mentioned in the first paragraph of this letter as well as about the letter which he (K.H.) had received from Hume. When he heard H.P.B.’s frantic cry for help, he decided to change his route and go to see her.

Phenomena

Before Sinnett left Simla, he sent a registered letter to H.P.B. at Amritsar, to be forwarded to the Mahatma K.H. (This was in addition to the short note about the “Pillow Incident” mentioned in Mahatma Letter No. 4.)

H.P.B. received the registered letter on October 27 and sent it on to K.H. by occult means as soon as she received it; the time was fixed by the postal register as 2:00 p.m. The Mahatma K.H. was on board a train (in what is now Pakistan) en route to see her.

He received the letter at 2:05 p.m. near Rawalpindi. At the next station (Jhelum) he got off the train, went into the telegraph office, and wrote out a telegram of acknowledgment to Sinnett, which was, of course, dated and filed by the telegraph agent.

The Master also instructed H.P.B. to return to Sinnett the envelope in which the letter had been received, which showed the date and time of the registration. At first, Sinnett could not understand why he was to save this old envelope but save it he did, and later he saw the connection: the date and time of the letter’s registration and the date and time of the sending of the telegram showed that the letter could not have reached him by other than occult means. Later, the Mahatma asked Sinnett to get the handwritten copy of the telegram, which Sinnett finally did, and it is among the Mahatma Letters in the British Museum. Thus Sinnett was made aware that H.P.B. had managed a very quick transmission of his letter across some hundreds of miles.

Thus, it seems, the Mahatma K.H. was willing to give Sinnett another bit of proof of his existence, and something of his powers. The whole incident is one of the most convincing pieces of evidence anywhere in the literature.

Physical description of letter

The original letter in in Folio 1 at the British Library. According to George Linton and Virginia Hanson:

In dull black ink on both sides of 8 sheets of full-sized white paper. The script varies somewhat in weight and appearance. The signature is in four separate parts. The "K" has a backward turned curl at the top of the upper arm. Beneath the signature, in Devanagari characters, is a transliteration of "Koot Hoomi Lal Singh."[1]


Notes

1. George E. Linton and Virginia Hanson, eds., Readers Guide to The Mahatma Letters to A. P. Sinnett (Adyar, Chennai, India: Theosophical Publishing House, 1972), 41.
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