Allan Octavian Hume (June 6, 1829 - July 31, 1912) was an civil servant in British India and a political reformer. He was one of the founders of the Indian National Congress,[1] a political party that was later to lead the Indian independence movement. A notable ornithologist, Hume has been called "the Father of Indian Ornithology" and, by those who found him dogmatic, "the Pope of Indian ornithology."[2] Hume was born at St Mary Cray, Kent,[3] the son of Joseph Hume, the Radical MP. He was educated at East India Company College, Haileybury, and then at University College Hospital, where he studied medicine and surgery. In 1849 he sailed to India 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, secretary to the Government from 1870 to 1879 and in 1879 he went against the authorities and finally resigned in 1882.[4] It was only nine years after his entry to India that Hume faced the uprising of 1857 during which time he was involved in several military actions for which he was created a Companion of the Bath in 1860. Initially it appeared that he was safe in Etawah, which was not far from Meerut where the mutiny began. This however changed and Hume had to take refuge in Agra fort for six months.[5] Only one Indian official remained loyal and Hume took back position in Etawah in January 1858. He built up a force of 650 Indian troops and took part in engagements with them. Hume blamed British ineptitude for the uprising and pursued a policy of ‘mercy and forbearance’.[6] In his early service as a District Officer in the Indian Civil Service, he began introducing free primary education and creating a local vernacular newspaper, Lokmitra (The People's Friend). He married Mary Anne Grindall in 1853.[7] his seniors that when the Mutiny 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,[8] 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. In 1860 Hume was made Companion of the Bath for his gallantry during the Mutiny or Indian rebellion of 1857. He took up the cause of education and founded scholarships for higher education. He wrote, in 1859 he wrote 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.[7] In 1863 he moved for separate schools for juvenile delinquents rather than imprisonment. 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. In 1867 he 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.[7] He was against the revenue earned through liquor traffic and described it as "The wages of sin". With his progressive ideas about 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. The high school that he helped build with his own money is still in operation, now as a junior college, and it has a floor plan resembling the letter H. This, according to some is an indication of Hume's imperial ego, although the form can easily be missed.[11] Hume 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 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 also took note of rural indebtedness, chiefly caused by the use of land as security, a practice the British themselves had introduced. 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.[7] He was very outspoken and never feared to criticise when he thought the Government was in the wrong. In 1861, he objected to the concentration of police and judicial functions in the hands of the police superintendent. 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 apologizing for the tone of his criticism.[6] He criticized the administration of Lord Lytton (before 1879) which according to him cared little for the welfare and aspiration of the people of India. Lord Lytton's foreign policy according to him had led to the waste of "millions and millions of Indian money".[7] 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.[6][12] In 1879 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 wrong doing 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 itwas 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."[13] Hume retired from the civil service 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.[14] Mary Anne Grindall died in 1890, and their only daughter was the widow of Mr. Ross Scott who was sometime Judicial Commissioner of Oudh. Hume left India in 1894 and settled at The Chalet, 4, Kingswood Road, Upper Norwood in London. He died at the age of eighty-three on July 31, 1912. His ashes are buried in Brookwood Cemetery. In 1973, the Indian postal department released a commemorative stamp.[15] 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.[6] 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. 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 (who succeeded Mr. Hume in charge of the Agricultural Department). A long story, about Hume and his wife appears in A.P. Sinnett's book Occult World, 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. Later, Hume privately expressed grave doubts on certain powers attributed to Madame Blavatsky and due to this, soon fell out of favour with the Theosophists. Hume lost all interest in the theosophical movement in 1883[16] and became involved with the creation of the Indian National Congress.[17] 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:[7] ... 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.