46 SOCIAL SCIENTIST to the official version, men resorted to cannibalism out of sheer hunger, provided an explosive base for protracted isurrections. In 1772, just after the famine. Warren Hastings, in his letter to the Board of Directors, reported that, in spite of the death of one-third of the entire population of the province (Bengal) and its consequent adverse effect on cultivation, the net revenue collection for 1771 was more than what was collected in 1768, due to his "untiring efforts" towards the maximization of revenue!8 Another significant factor relates to the Company's decision to dismantle gradually the armed forces of the erstwhile Mughal provincial administration and to introduce a new militia9 under the Company's direct control. These disgruntled soldiers contributed one element for the growth of a militant organization which was required for a sustained armed struggle. The question of the composition of this group of soldiers is important; it also brings in the complicated problem of the connotations of Fakirs and Sannyasis in the society of Bengal during the 18th century. From the contemporary records J ° it is noticed that the Madari sect of Fakirs and the Dasnami sect of Sannyasis used to move about in the 18th century Bengal on pilgrimage; but, except in the Company's correspondence or in some records of the British chroniclers, nowhere has it been mentioned that they were "nomadic bodies" and lived on contributions by "violence" under the "pretence" of charity. On the other hand, from the earlier records 3 :r, it appears that these mendicants, on receipt of grant of land from the Hindu or Muslim provincial administrators, lived permanently in some parts of the country. It is also found that in the 18th century the Fakirs and the Sannyasis hired themselves as soldiers under the Mughal administration in Bengal and, after disbandment, settled as the disgruntled elements in most parts of North Bengal and some portions of East Bengal.12 Under the rule of the East East India Company, they were gradually being merged with the discontented peasants and craftsmen of the province. However, to maintain their religious and militant tradition, they sometimes went on pilgrimage as armed Fakirs and Sannyasis to various auspicious places like Pandua in Malda and Mahasthangarh in Bogra. Here also they faced opposition from the Company as they were subjected to various pilgrimage taxes and other forms of oppression. In this context, an extract from the petition of Majnu Shah, the famous Fakir leader, to Maharani Bhawani of Natore is relevant (written around 1772 ): We have for a long time ...been entertained in Bengal and we have long continued to worship God at the several shrines and altars without ever once abusing or oppressing any one. Nevertheless last year 150 Fakirs were without cause put to death. ...