by Mark Twain
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 Singh, 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.
CHAPTER LIII.
True irreverence is disrespect for another man's god.
—Pudd'nhead Wilson's New Calendar.
Still in Benares—Another Living God—Why Things are Wonderful—Sri 108 Utterly Perfect—How He Came so—Our Visit to Sri—A Friendly Deity Exchanging Autographs and Books—Sri's Pupil—An Interesting Man—Reverence and Irreverence—Dancing in a Sepulchre
It was in Benares that I saw another living god. That makes two. I believe I have seen most of the greater and lesser wonders of the world, but I do not remember that any of them interested me so overwhelmingly as did that pair o
f gods.
When I try to account for this effect I find no difficulty about it. I find that, as a rule, when a thing is a wonder to us it is not because of what we see in it, but because of what others have seen in it. We get almost all our wonders at second hand. We are eager to see any celebrated thing—and we never fail of our reward; just the deep privilege of gazing upon an object which has stirred the enthusiasm or evoked the reverence or affection or admiration of multitudes of our race is a thing which we value; we are profoundly glad that we have seen it, we are permanently enriched from having seen it, we would not part with the memory of that experience for a great price. And yet that very spectacle may be the Taj. You cannot keep your enthusiasms down, you cannot keep your emotions within bounds when that soaring bubble of marble breaks upon your view. But these are not your enthusiasms and emotions—they are the accumulated emotions and enthusiasms of a thousand fervid writers, who have been slowly and steadily storing them up in your heart day by day and year by year all your life; and now they burst out in a flood and overwhelm you; and you could not be a whit happier if they were your very own. By and by you sober down, and then you perceive that you have been drunk on the smell of somebody else's cork. For ever and ever the memory of my distant first glimpse of the Taj will compensate me for creeping around the globe to have that great privilege.
But the Taj—with all your inflation of delusive emotions, acquired at second-hand from people to whom in the majority of cases they were also delusions acquired at second-hand—a thing which you fortunately did not think of or it might have made you doubtful of what you imagined were your own what is the Taj as a marvel, a spectacle and an uplifting and overpowering wonder, compared with a living, breathing, speaking personage whom several millions of human beings devoutly and sincerely and unquestioningly believe to be a God, and humbly and gratefully worship as a God?
He was sixty years old when I saw him. He is called Sri 108 Swami Bhaskarananda Saraswati. That is one form of it. I think that that is what you would call him in speaking to him—because it is short. But you would use more of his name in addressing a letter to him; courtesy would require this. Even then you would not have to use all of it, but only this much:
Sri 108 Matparamahansrzpairivrajakacharyaswamibhaskaranandasaraswati.
You do not put "Esq." after it, for that is not necessary. The word which opens the volley is itself a title of honor "Sri." The "108" stands for the rest of his names, I believe. Vishnu has 108 names which he does not use in business, and no doubt it is a custom of gods and a privilege sacred to their order to keep 108 extra ones in stock. Just the restricted name set down above is a handsome property, without the 108. By my count it has 58 letters in it. This removes the long German words from competition; they are permanently out of the race.
Sri 108 S. B. Saraswati has attained to what among the Hindoos is called the "state of perfection." It is a state which other Hindoos reach by being born again and again, and over and over again into this world, through one re-incarnation after another—a tiresome long job covering centuries and decades of centuries, and one that is full of risks, too, like the accident of dying on the wrong side of the Ganges some time or other and waking up in the form of an ass, with a fresh start necessary and the numerous trips to be made all over again. But in reaching perfection, Sri 108 S. B. S. has escaped all that. He is no longer a part or a feature of this world; his substance has changed, all earthiness has departed out of it; he is utterly holy, utterly pure; nothing can desecrate this holiness or stain this purity; he is no longer of the earth, its concerns are matters foreign to him, its pains and griefs and troubles cannot reach him. When he dies, Nirvana is his; he will be absorbed into the substance of the Supreme Deity and be at peace forever.
The Hindoo Scriptures point out how this state is to be reached, but it is only once in a thousand years, perhaps, that candidate accomplishes it. This one has traversed the course required, stage by stage, from the beginning to the end, and now has nothing left to do but wait for the call which shall release him from a world in which he has now no part nor lot. First, he passed through the student stage, and became learned in the holy books. Next he became citizen, householder, husband, and father. That was the required second stage. Then—like John Bunyan's Christian he bade perpetual good-bye to his family, as required, and went wandering away. He went far into the desert and served a term as hermit. Next, he became a beggar, "in accordance with the rites laid down in the Scriptures," and wandered about India eating the bread of mendicancy. A quarter of a century ago he reached the stage of purity. This needs no garment; its symbol is nudity; he discarded the waist-cloth which he had previously worn. He could resume it now if he chose, for neither that nor any other contact can defile him; but he does not choose.
There are several other stages, I believe, but I do not remember what they are. But he has been through them. Throughout the long course he was perfecting himself in holy learning, and writing commentaries upon the sacred books. He was also meditating upon Brahma, and he does that now.
White marble relief-portraits of him are sold all about India. He lives in a good house in a noble great garden in Benares, all meet and proper to his stupendous rank. Necessarily he does not go abroad in the streets. Deities would never be able to move about handily in any country. If one whom we recognized and adored as a god should go abroad in our streets, and the day it was to happen were known, all traffic would be blocked and business would come to a standstill.
This god is comfortably housed, and yet modestly, all things considered, for if he wanted to live in a palace he would only need to speak and his worshipers would gladly build it. Sometimes he sees devotees for a moment, and comforts them and blesses them, and they kiss his feet and go away happy. Rank is nothing to him, he being a god. To him all men are alike. He sees whom he pleases and denies himself to whom he pleases. Sometimes he sees a prince and denies himself to a pauper; at other times he receives the pauper and turns the prince away. However, he does not receive many of either class. He has to husband his time for his meditations. I think he would receive Rev. Mr. Parker at any time. I think he is sorry for Mr. Parker, and I think Mr. Parker is sorry for him; and no doubt this compassion is good for both of them.
When we arrived we had to stand around in the garden a little while and wait, and the outlook was not good, for he had been turning away Maharajas that day and receiving only the riff-raff, and we belonged in between, somewhere. But presently, a servant came out saying it was all right, he was coming.
And sure enough, he came, and I saw him—that object of the worship of millions. It was a strange sensation, and thrilling. I wish I could feel it stream through my veins again. And yet, to me he was not a god, he was only a Taj. The thrill was not my thrill, but had come to me secondhand from those invisible millions of believers. By a hand-shake with their god I had ground-circuited their wire and got their monster battery's whole charge.
He was tall and slender, indeed emaciated. He had a clean cut and conspicuously intellectual face, and a deep and kindly eye. He looked many years older than he really was, but much study and meditation and fasting and prayer, with the arid life he had led as hermit and beggar, could account for that. He is wholly nude when he receives natives, of whatever rank they may be, but he had white cloth around his loins now, a concession to Mr. Parker's European prejudices, no doubt.
As soon as I had sobered down a little we got along very well together, and I found him a most pleasant and friendly deity. He had heard a deal about Chicago, and showed a quite remarkable interest in it, for a god. It all came of the World's Fair and the Congress of Religions. If India knows about nothing else American, she knows about those, and will keep them in mind one while.
He proposed an exchange of autographs, a delicate attention which made me believe in him, but I had been having my doubts before. He wrote his in his book, and I have a reverent regard for that book, though the words run from right to left, and so I
can't read it. It was a mistake to print in that way. It contains his voluminous comments on the Hindoo holy writings, and if I could make them out I would try for perfection myself. I gave him a copy of Huckleberry Finn. I thought it might rest him up a little to mix it in along with his meditations on Brahma, for he looked tired, and I knew that if it didn't do him any good it wouldn't do him any harm.
He has a scholar meditating under him—Mina Bahadur Rana—but we did not see him. He wears clothes and is very imperfect. He has written a little pamphlet about his master, and I have that. It contains a wood-cut of the master and himself seated on a rug in the garden. The portrait of the master is very good indeed. The posture is exactly that which Brahma himself affects, and it requires long arms and limber legs, and can be accumulated only by gods and the india-rubber man. There is a life-size marble relief of Shri 108, S.B.S. in the garden. It represents him in this same posture.
Dear me! It is a strange world. Particularly the Indian division of it. This pupil, Mina Bahadur Rana, is not a commonplace person, but a man of distinguished capacities and attainments, and, apparently, he had a fine worldly career in front of him. He was serving the Nepal Government in a high capacity at the Court of the Viceroy of India, twenty years ago. He was an able man, educated, a thinker, a man of property. But the longing to devote himself to a religious life came upon him, and he resigned his place, turned his back upon the vanities and comforts of the world, and went away into the solitudes to live in a hut and study the sacred writings and meditate upon virtue and holiness and seek to attain them. This sort of religion resembles ours. Christ recommended the rich to give away all their property and follow Him in poverty, not in worldly comfort. American and English millionaires do it every day, and thus verify and confirm to the world the tremendous forces that lie in religion. Yet many people scoff at them for this loyalty to duty, and many will scoff at Mina Bahadur Rana and call him a crank. Like many Christians of great character and intellect, he has made the study of his Scriptures and the writing of books of commentaries upon them the loving labor of his life. Like them, he has believed that his was not an idle and foolish waste of his life, but a most worthy and honorable employment of it. Yet, there are many people who will see in those others, men worthy of homage and deep reverence, but in him merely a crank. But I shall not. He has my reverence. And I don't offer it as a common thing and poor, but as an unusual thing and of value. The ordinary reverence, the reverence defined and explained by the dictionary costs nothing. Reverence for one's own sacred things—parents, religion, flag, laws, and respect for one's own beliefs—these are feelings which we cannot even help. They come natural to us; they are involuntary, like breathing. There is no personal merit in breathing. But the reverence which is difficult, and which has personal merit in it, is the respect which you pay, without compulsion, to the political or religious attitude of a man whose beliefs are not yours. You can't revere his gods or his politics, and no one expects you to do that, but you could respect his belief in them if you tried hard enough; and you could respect him, too, if you tried hard enough. But it is very, very difficult; it is next to impossible, and so we hardly ever try. If the man doesn't believe as we do, we say he is a crank, and that settles it. I mean it does nowadays, because now we can't burn him.
