(My column in Mint Lounge, May 19 2018)
In the days of the British Raj, the “hot weather” season presented an annual excuse for India’s princely elite to seek a leave of absence from the privileged drudgery that was life in their capitals. Palaces were shut for the summer, and elaborate entourages would set out for one or another of the area’s chief British-controlled hill stations. Shimla was, of course, where the viceroy planted himself, while the governor of the Madras Presidency moved to Ooty in befitting state and ceremony. Nobody, however, could really let their hair down—the rule books determined which grandee could call on the governor when, and whether the individual was significant enough to deserve a return visit. Indeed, not everyone was permitted to own property in these places, and long negotiations preceded the grant of permission for a prince to enjoy the honour of owning hilly real estate next to the local representative of His Britannic Majesty.
Much to the consternation of the officers of the Raj, however, as time passed, India’s princes began to seek more glamorous vacations, far from the watchful eyes of their colonial overlords. More often than not, it was a maharaja’s “health” that demanded the urgent consumption of European air (preferably from multiple cities), though care had to be taken to mollify orthodox concerns about crossing the accursed kalapani. Some, like the maharaja of Jaipur in 1902, travelled with thousands of litres drawn from the Ganga so that they could be purified daily with the most sacred of river waters. Others, like the Pudukkottai raja, raised by the British to be a perfect blend of East and West, scandalized his creators by acquiring a new rani called Molly on an Australian holiday in 1915. Foreseeing only calamity in unregulated intercourse between Indian princes and the West, as early as 1901 Lord Curzon made attempts to limit foreign travel—if they were anxious to sail for reasons of health, the viceroy needed a doctor’s certificate. It was no surprise, then, that when the headmasterly Curzon left, his principal antagonist—and great traveller—the Gaekwar of Baroda, sent him a telegram that read: “Bon voyage, may India never see the like of you again.”
Some rajas used their holidays for education. A junior prince of Travancore went on an all-India tour in 1894, an account of which survives with vivid attempts at anthropological generalizations: Tirunelveli was home to “a peculiar class of people who are peaceable citizens by day and robbers by night”. In Bombay, sitting between two judges of the high court, he watched them decide a case of obscenity, while in Ahmedabad he met a “pretty Mahomedan beggar girl” from whom he bought flowers. A visit to Akbar’s tomb led to speculation on whether the theory that he was a Hindu in his last birth was true, while in Lucknow his tour guide was “a large cadaverous looking fellow” who wanted Rs2 per day for his services. The route to Darjeeling is straight out of an Orientalist novel, for the prince saw “trees festooned with creepers and vines, exhibiting through their wealth of leaves, flowers of the most gorgeous colours and forms, throwing a deep gloom over an undergrowth of rank jungle grass, in which (lay) hid wild beasts and venomous snakes”.
By the 1920s, Indian princes had become a familiar sight abroad during the holiday season. The maharani of Cooch Behar (pictured), for instance, loved Europe, even as the British frowned that “the disadvantages of a tour of foreign hotels and casinos for a boy of 13 (her son and heir)” should be obvious. In London, “her gambling, and her drinking propensities” brought down strict orders that she should stay in her principality for at least one year before her next excursion. Others, like the maharaja of Kapurthala, were given greater leeway. In 1929, he published My Tour Of The World, describing his latest round of travels. He expressed discontent that his New York hotel was full of dentists, while the relative simplicity of the president’s life in the White House (“no police or military guard…[only] a few black and white employees”) seemed surprising. In Japan, he called on the emperor (“resembles a Nepalese in physiognomy”) while in Hawaii he was surprised that “although dark”, its people were “strangely…considered to be a white race”.
India’s princes on holiday presented, to borrow from Rudyard Kipling, a spectacle to the world—the Cooch Behar maharani, when she gambled, fascinated her companions not only with her chiffon saris, but also because she kept a jewel-studded turtle with her for luck. The maharaja of Indore, in the late 1930s, fell in love with an ex-stewardess in California and constructed a massive retreat there, impressing local society with his love of art deco.
World War II, then, was what brought this fabulous universe of rajas and nawabs crashing down—foreign travel was restricted, and the most flamboyant of princes were compelled to stay in India, forced to deal with their subjects, whom they could otherwise cheerfully avoid. The British disapproval of extravagant vacationing, meanwhile, was inherited by Jawaharlal Nehru, who felt they ought to be more responsible. Indian princes, he argued, “spent months (abroad) without bringing any credit to our country” and he saw “no reason why we should give any foreign exchange to help in these frivolous pursuits”. He didn’t really go out of his way to burst their bubble, though—that was left to Indira Gandhi, who, in 1971, ended their privy purses and privileges, and finally drove the message home: Summer was over, and the sun had set.