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Home -> Mark Twain -> Following the Equator -> Chapter 52

Following the Equator - Chapter 52

1. Contents

2. Chapter 1

3. Chapter 2

4. Chapter 3

5. Chapter 4

6. Chapter 5

7. Chapter 6

8. Chapter 7

9. Chapter 8

10. Chapter 9

11. Chapter 10

12. Chapter 11

13. Chapter 12

14. Chapter 13

15. Chapter 14

16. Chapter 15

17. Chapter 16

18. Chapter 17

19. Chapter 18

20. Chapter 19

21. Chapter 20

22. Chapter 21

23. Chapter 22

24. Chapter 23

25. Chapter 24

26. Chapter 25

27. Chapter 26

28. Chapter 27

29. Chapter 28

30. Chapter 29

31. Chapter 30

32. Chapter 31

33. Chapter 32

34. Chapter 33

35. Chapter 34

36. Chapter 35

37. Chapter 36

38. Chapter 37

39. Chapter 38

40. Chapter 39

41. Chapter 40

42. Chapter 41

43. Chapter 42

44. Chapter 43

45. Chapter 44

46. Chapter 45

47. Chapter 46

48. Chapter 47

49. Chapter 48

50. Chapter 49

51. Chapter 50

52. Chapter 51

53. Chapter 52

54. Chapter 53

55. Chapter 54

56. Chapter 55

57. Chapter 56

58. Chapter 57

59. Chapter 58

60. Chapter 59

61. Chapter 60

62. Chapter 61

63. Chapter 62

64. Chapter 63

65. Chapter 64

66. Chapter 65

67. Chapter 66

68. Chapter 67

69. Chapter 68

70. Chapter 69

71. Conclusion


Wrinkles should merely indicate where smiles have been.
--Pudd'nhead Wilson's New Calendar.

In one of those Benares temples we saw a devotee working for salvation in
a curious way. He had a huge wad of clay beside him and was making it up
into little wee gods no bigger than carpet tacks. He stuck a grain of
rice into each--to represent the lingam, I think. He turned them out
nimbly, for he had had long practice and had acquired great facility.
Every day he made 2,000 gods, then threw them into the holy Ganges. This
act of homage brought him the profound homage of the pious--also their
coppers. He had a sure living here, and was earning a high place in the

The Ganges front is the supreme show-place of Benares. Its tall bluffs
are solidly caked from water to summit, along a stretch of three miles,
with a splendid jumble of massive and picturesque masonry, a bewildering
and beautiful confusion of stone platforms, temples, stair-flights, rich
and stately palaces--nowhere a break, nowhere a glimpse of the bluff
itself; all the long face of it is compactly walled from sight by this
crammed perspective of platforms, soaring stairways, sculptured temples,
majestic palaces, softening away into the distances; and there is
movement, motion, human life everywhere, and brilliantly costumed
--streaming in rainbows up and down the lofty stairways, and massed in
metaphorical flower-gardens on the miles of great platforms at the
river's edge.

All this masonry, all this architecture represents piety. The palaces
were built by native princes whose homes, as a rule, are far from
Benares, but who go there from time to time to refresh their souls with
the sight and touch of the Ganges, the river of their idolatry. The
stairways are records of acts of piety; the crowd of costly little
temples are tokens of money spent by rich men for present credit and hope
of future reward. Apparently, the rich Christian who spends large sums
upon his religion is conspicuous with us, by his rarity, but the rich
Hindoo who doesn't spend large sums upon his religion is seemingly
non-existent. With us the poor spend money on their religion, but they
keep back some to live on. Apparently, in India, the poor bankrupt
themselves daily for their religion. The rich Hindoo can afford his
pious outlays; he gets much glory for his spendings, yet keeps back a
sufficiency of his income for temporal purposes; but the poor Hindoo is
entitled to compassion, for his spendings keep him poor, yet get him no

We made the usual trip up and down the river, seated in chairs under an
awning on the deck of the usual commodious hand-propelled ark; made it
two or three times, and could have made it with increasing interest and
enjoyment many times more; for, of course, the palaces and temples would
grow more and more beautiful every time one saw them, for that happens
with all such things; also, I think one would not get tired of the
bathers, nor their costumes, nor of their ingenuities in getting out of
them and into them again without exposing too much bronze, nor of their
devotional gesticulations and absorbed bead-tellings.

But I should get tired of seeing them wash their mouths with that
dreadful water and drink it. In fact, I did get tired of it, and very
early, too. At one place where we halted for a while, the foul gush from
a sewer was making the water turbid and murky all around, and there was a
random corpse slopping around in it that had floated down from up
country. Ten steps below that place stood a crowd of men, women, and
comely young maidens waist deep in the water-and they were scooping it up
in their hands and drinking it. Faith can certainly do wonders, and this
is an instance of it. Those people were not drinking that fearful stuff
to assuage thirst, but in order to purify their souls and the interior of
their bodies. According to their creed, the Ganges water makes
everything pure that it touches--instantly and utterly pure. The sewer
water was not an offence to them, the corpse did not revolt them; the
sacred water had touched both, and both were now snow-pure, and could
defile no one. The memory of that sight will always stay by me; but not
by request.

A word further concerning the nasty but all-purifying Ganges water. When
we went to Agra, by and by, we happened there just in time to be in at
the birth of a marvel--a memorable scientific discovery--the discovery
that in certain ways the foul and derided Ganges water is the most
puissant purifier in the world! This curious fact, as I have said, had
just been added to the treasury of modern science. It had long been
noted as a strange thing that while Benares is often afflicted with the
cholera she does not spread it beyond her borders. This could not be
accounted for. Mr. Henkin, the scientist in the employ of the government
of Agra, concluded to examine the water. He went to Benares and made his
tests. He got water at the mouths of the sewers where they empty into
the river at the bathing ghats; a cubic centimetre of it contained
millions of germs; at the end of six hours they were all dead. He caught
a floating corpse, towed it to the shore, and from beside it he dipped up
water that was swarming with cholera germs; at the end of six hours they
were all dead. He added swarm after swarm of cholera germs to this
water; within the six hours they always died, to the last sample.
Repeatedly, he took pure well water which was bare of animal life, and
put into it a few cholera germs; they always began to propagate at once,
and always within six hours they swarmed--and were numberable by millions
upon millions.

For ages and ages the Hindoos have had absolute faith that the water of
the Ganges was absolutely pure, could not be defiled by any contact
whatsoever, and infallibly made pure and clean whatsoever thing touched
it. They still believe it, and that is why they bathe in it and drink
it, caring nothing for its seeming filthiness and the floating corpses.
The Hindoos have been laughed at, these many generations, but the
laughter will need to modify itself a little from now on. How did
they find out the water's secret in those ancient ages? Had they
germ-scientists then? We do not know. We only know that they had a
civilization long before we emerged from savagery. But to return to
where I was before; I was about to speak of the burning-ghat.

They do not burn fakeers--those revered mendicants. They are so holy
that they can get to their place without that sacrament, provided they be
consigned to the consecrating river. We saw one carried to mid-stream
and thrown overboard. He was sandwiched between two great slabs of

We lay off the cremation-ghat half an hour and saw nine corpses burned.
I should not wish to see any more of it, unless I might select the
parties. The mourners follow the bier through the town and down to the
ghat; then the bier-bearers deliver the body to some low-caste natives
--Doms--and the mourners turn about and go back home. I heard no crying
and saw no tears, there was no ceremony of parting. Apparently, these
expressions of grief and affection are reserved for the privacy of the
home. The dead women came draped in red, the men in white. They are
laid in the water at the river's edge while the pyre is being prepared.

The first subject was a man. When the Doms unswathed him to wash him, he
proved to be a sturdily built, well-nourished and handsome old gentleman,
with not a sign about him to suggest that he had ever been ill. Dry wood
was brought and built up into a loose pile; the corpse was laid upon it
and covered over with fuel. Then a naked holy man who was sitting on
high ground a little distance away began to talk and shout with great
energy, and he kept up this noise right along. It may have been the
funeral sermon, and probably was. I forgot to say that one of the
mourners remained behind when the others went away. This was the dead
man's son, a boy of ten or twelve, brown and handsome, grave and
self-possessed, and clothed in flowing white. He was there to burn his
father. He was given a torch, and while he slowly walked seven times
around the pyre the naked black man on the high ground poured out his
sermon more clamorously than ever. The seventh circuit completed, the
boy applied the torch at his father's head, then at his feet; the flames
sprang briskly up with a sharp crackling noise, and the lad went away.
Hindoos do not want daughters, because their weddings make such a ruinous
expense; but they want sons, so that at death they may have honorable
exit from the world; and there is no honor equal to the honor of having
one's pyre lighted by one's son. The father who dies sonless is in a
grievous situation indeed, and is pitied. Life being uncertain, the
Hindoo marries while he is still a boy, in the hope that he will have a
son ready when the day of his need shall come. But if he have no son, he
will adopt one. This answers every purpose.

Meantime the corpse is burning, also several others. It is a dismal
business. The stokers did not sit down in idleness, but moved briskly
about, punching up the fires with long poles, and now and then adding
fuel. Sometimes they hoisted the half of a skeleton into the air, then
slammed it down and beat it with the pole, breaking it up so that it
would burn better. They hoisted skulls up in the same way and banged and
battered them. The sight was hard to bear; it would have been harder if
the mourners had stayed to witness it. I had but a moderate desire to
see a cremation, so it was soon satisfied. For sanitary reasons it would
be well if cremation were universal; but this form is revolting, and not
to be recommended.

The fire used is sacred, of course--for there is money in it. Ordinary
fire is forbidden; there is no money in it. I was told that this sacred
fire is all furnished by one person, and that he has a monopoly of it and
charges a good price for it. Sometimes a rich mourner pays a thousand
rupees for it. To get to paradise from India is an expensive thing.
Every detail connected with the matter costs something, and helps to
fatten a priest. I suppose it is quite safe to conclude that that
fire-bug is in holy orders.

Close to the cremation-ground stand a few time-worn stones which are
remembrances of the suttee. Each has a rough carving upon it,
representing a man and a woman standing or walking hand in hand, and
marks the spot where a widow went to her death by fire in the days when
the suttee flourished. Mr. Parker said that widows would burn themselves
now if the government would allow it. The family that can point to one
of these little memorials and say: "She who burned herself there was an
ancestress of ours," is envied.

It is a curious people. With them, all life seems to be sacred except
human life. Even the life of vermin is sacred, and must not be taken.
The good Jain wipes off a seat before using it, lest he cause the death
of-some valueless insect by sitting down on it. It grieves him to have
to drink water, because the provisions in his stomach may not agree with
the microbes. Yet India invented Thuggery and the Suttee. India is a
hard country to understand. We went to the temple of the Thug goddess,
Bhowanee, or Kali, or Durga. She has these names and others. She is the
only god to whom living sacrifices are made. Goats are sacrificed to
her. Monkeys would be cheaper. There are plenty of them about the
place. Being sacred, they make themselves very free, and scramble around
wherever they please. The temple and its porch are beautifully carved,
but this is not the case with the idol. Bhowanee is not pleasant to look
at. She has a silver face, and a projecting swollen tongue painted a
deep red. She wears a necklace of skulls.

In fact, none of the idols in Benares are handsome or attractive. And
what a swarm of them there is! The town is a vast museum of idols--and
all of them crude, misshapen, and ugly. They flock through one's dreams
at night, a wild mob of nightmares. When you get tired of them in the
temples and take a trip on the river, you find idol giants, flashily
painted, stretched out side by side on the shore. And apparently
wherever there is room for one more lingam, a lingam is there. If Vishnu
had foreseen what his town was going to be, he would have called it
Idolville or Lingamburg.

The most conspicuous feature of Benares is the pair of slender white
minarets which tower like masts from the great Mosque of Aurangzeb. They
seem to be always in sight, from everywhere, those airy, graceful,
inspiring things. But masts is not the right word, for masts have a
perceptible taper, while these minarets have not. They are 142 feet
high, and only 8 1/2 feet in diameter at the base, and 7 1/2 at the
summit--scarcely any taper at all. These are the proportions of a
candle; and fair and fairylike candles these are. Will be, anyway, some
day, when the Christians inherit them and top them with the electric
light. There is a great view from up there--a wonderful view. A large
gray monkey was part of it, and damaged it. A monkey has no judgment.
This one was skipping about the upper great heights of the mosque
--skipping across empty yawning intervals which were almost too wide for
him, and which he only just barely cleared, each time, by the skin of his
teeth. He got me so nervous that I couldn't look at the view. I
couldn't look at anything but him. Every time he went sailing over one
of those abysses my breath stood still, and when he grabbed for the perch
he was going for, I grabbed too, in sympathy. And he was perfectly
indifferent, perfectly unconcerned, and I did all the panting myself.
He came within an ace of losing his life a dozen times, and I was so
troubled about him that I would have shot him if I had had anything to do
it with. But I strongly recommend the view. There is more monkey than
view, and there is always going to be more monkey while that idiot
survives, but what view you get is superb. All Benares, the river, and
the region round about are spread before you. Take a gun, and look at
the view.

The next thing I saw was more reposeful. It was a new kind of art. It
was a picture painted on water. It was done by a native. He sprinkled
fine dust of various colors on the still surface of a basin of water, and
out of these sprinklings a dainty and pretty picture gradually grew, a
picture which a breath could destroy. Somehow it was impressive, after
so much browsing among massive and battered and decaying fanes that rest
upon ruins, and those ruins upon still other ruins, and those upon still
others again. It was a sermon, an allegory, a symbol of Instability.
Those creations in stone were only a kind of water pictures, after all.

A prominent episode in the Indian career of Warren Hastings had Benares
for its theater. Wherever that extraordinary man set his foot, he left
his mark. He came to Benares in 1781 to collect a fine of L500,000 which
he had levied upon its Rajah, Cheit Singly on behalf of the East India
Company. Hastings was a long way from home and help. There were,
probably, not a dozen Englishmen within reach; the Rajah was in his fort
with his myriads around him. But no matter. From his little camp in a
neighboring garden, Hastings sent a party to arrest the sovereign. He
sent on this daring mission a couple of hundred native soldiers sepoys
--under command of three young English lieutenants. The Rajah submitted
without a word. The incident lights up the Indian situation
electrically, and gives one a vivid sense of the strides which the
English had made and the mastership they had acquired in the land since
the date of Clive's great victory. In a quarter of a century, from being
nobodies, and feared by none, they were become confessed lords and
masters, feared by all, sovereigns included, and served by all,
sovereigns included. It makes the fairy tales sound true. The English
had not been afraid to enlist native soldiers to fight against their own
people and keep them obedient. And now Hastings was not afraid to come
away out to this remote place with a handful of such soldiers and send
them to arrest a native sovereign.

The lieutenants imprisoned the Rajah in his own fort. It was beautiful,
the pluckiness of it, the impudence of it. The arrest enraged the
Rajah's people, and all Benares came storming about the place and
threatening vengeance. And yet, but for an accident, nothing important
would have resulted, perhaps. The mob found out a most strange thing, an
almost incredible thing--that this handful of soldiers had come on this
hardy errand with empty guns and no ammunition. This has been attributed
to thoughtlessness, but it could hardly have been that, for in such large
emergencies as this, intelligent people do think. It must have been
indifference, an over-confidence born of the proved submissiveness of the
native character, when confronted by even one or two stern Britons in
their war paint. But, however that may be, it was a fatal discovery that
the mob had made. They were full of courage, now, and they broke into
the fort and massacred the helpless soldiers and their officers.
Hastings escaped from Benares by night and got safely away, leaving the
principality in a state of wild insurrection; but he was back again
within the month, and quieted it down in his prompt and virile way, and
took the Rajah's throne away from him and gave it to another man. He was
a capable kind of person was Warren Hastings. This was the only time he
was ever out of ammunition. Some of his acts have left stains upon his
name which can never be washed away, but he saved to England the Indian
Empire, and that was the best service that was ever done to the Indians
themselves, those wretched heirs of a hundred centuries of pitiless
oppression and abuse.

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