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That power which has made England so great; which has made the English race the foremost race in all this world; is now carried to another hemisphere to work the same gradual elevation in the East. It is a mighty undertaking. The lifting up of a race is like the lifting up of a continent. Such changes cannot come suddenly; but in the slow lapse of ages the continent may be found to have risen, and to be covered, as it were, with a new floral vegetation; as that faith, which is the life of Europe, has entered into the vast populations of Asia.
CHAPTER XX
BENARES, THE HOLY CITY
We had begun to feel ourselves at home in India. A stranger takes root quickly, as foreign plants take root in the soil, and spring up under the sun and rain of the tropics. A traveller makes acquaintances that ripen into friendship and bind him so fast that it is a real pain when he has to break away and leave these new friends behind. Thus Allahabad had become our Indian home. The missionary community was so delightful, and everybody was so kind and hospitable, that we had come to feel as if we were only in an outlying corner of America. The missionary bungalow was like a parsonage in New England; and when we left all, and the train rolled across the long bridge over the Jumna, from which we saw Miss Seward and Miss Wilson standing on their veranda, and waving us farewell, it seemed as if we were leaving home.
But the holy city was before us. Some seventy miles from Allahabad stands a city which, to the devout Hindoo, is the most sacred place on earth – one which overtops all others, as the Himalayas overtop all other mountains on the globe. There are holy shrines in different countries, which are held sacred by the devotees of different religions; but there are four chief holy cities – Rome, Jerusalem, Mecca, and Benares. As the devout Catholic makes a pilgrimage to Rome, to receive the blessing of the Holy Father; as the Jew traverses land and sea, that his feet may stand within the gates of Jerusalem, where he weeps at the place of wailing under the walls of the ancient temple; as the caravan of the Arab still crosses the desert to Mecca; so does the devout Hindoo come to Benares, and count it his supreme joy if he can but see its domes and towers; and eternal felicity to die on the banks of the sacred river.
A couple of hours brought us to the Ganges, from which we had a full view of the city on the other side of the river. If the first sight did not awaken in us the same emotions as in the mind of the Hindoo, the scene was picturesque enough to excite our admiration. The appearance of Benares is very striking. For two miles it presents a succession of palaces and temples which are built not only on, but almost in, the river, as Venice is built in the sea; the huge structures crowding each other on the bank, and flights of steps going down into the water, as if they would receive the baptism of the sacred river as it flowed gently by; as if the people listened fondly to its murmurs, and when wakened in their dreams, were soothed to hear its waters lapping the very stones of their palaces.
We crossed the river on a bridge of boats, and drove out to the English quarter, which is two or three miles distant, and here rested an hour or two before we took a courier and plunged into the labyrinth of the city, in which a stranger would soon be lost who should attempt to explore it without a guide. Benares would be well worth a visit if it were only for its Oriental character. It is peculiarly an Indian city, with every feature of Asiatic and of Indian life strongly marked. Its bazaars are as curious and as rich as any in Asia, with shawls of cashmere, and silks wrought by fine needlework into every article of costly array. It has also cunning workmen in precious metals and precious stones – in gold and silver and diamonds. One special industry is workmanship in brass. We brought away a number of large trays, curiously wrought like shields. One contains a lesson in Hindoo mythology for those who are able to read it, as on it are traced all the incarnations of Vishnu.
While thus rambling about the city, we had an opportunity to see something of the marriage customs of the Hindoos, as we met in the streets a number of wedding processions. The heavenly influences were favorable to such unions. The Hindoos are great astrologers, and give high importance to the conjunction of the stars, and do not marry except when Jupiter is in the ascendant. Just now he rides high in the heavens, and this is the favored time of love. The processions were very curious. The bridegroom was mounted on horseback, tricked out in the dress of a harlequin, with a crowd on horses and on foot, going before and following after, waving flags, beating drums, and making all manner of noises, to testify their joy; while the bride, who was commonly a mere child, was borne in a palanquin, covered with ribbons and trinkets and jewelry, looking, as she sat upright in her doll's house, much more as if she were a piece of frosted cake being carried to the wedding, than a living piece of flesh and blood that had any part therein. Altogether the scene was more like a Punch-and-Judy show, than any part of the serious business of life. Engagements are often made when the parties are in childhood, or even in infancy; and the marriage consummated at twelve. These child-marriages are a great curse to the country, as they fill the land with their puny offspring, that wither like weeds in the hot sun of India. It is a pity that they could not be prohibited; that marriages could not be forbidden until the parties had reached at least sixteen years of age.
Another thing which greatly amused us was to see how the people made way for us wherever we came. The streets are very narrow, and there is not room for a jostling crowd. But their politeness stopped at no obstacle. They meant to give us a free passage. They drew to one side, making themselves very small, and even hugging the wall, to get out of our way. We accepted this delicate attention as a mark of respect, which we thought a touching proof of Oriental courtesy; and with the modesty of our countrymen, regarded it as an homage to our greatness. We were a little taken aback at being informed that, on the contrary, it was to avoid pollution; that if they but touched the hem of our garments, they would have had to run to the Ganges to wash away the stain!
But we need not make merry with these strict observances of the people, for with them Religion is the great business of life, and it is as the Mecca of their faith that Benares has such interest for the intelligent traveller. No city in India, perhaps none in all Asia, dates back its origin to a more remote antiquity. It is the very cradle of history and of religion. Here Buddha preached his new faith centuries before Christ was born in Judea – a faith which still sways a larger part of mankind than any other, though it has lost its dominion in the place where it began. Here Hindooism, once driven out, still fought and conquered, and here it still has its seat, from which it rules its vast and populous empire.
It is always interesting to study a country or a religion in its capital. As we go to Rome to see Romanism, we come to Benares to see Hindooism, expecting to find it in its purest form. Whether that is anything to boast of, we can tell better after we have seen a little of this, its most holy city. Benares is full of temples and shrines. Of course we could only visit a few of the more sacred. The first that we entered was like a menagerie. It was called the Monkey Temple; and rightly so, for the place was full of the little creatures. It fairly swarmed with them. They were overhead and all around us, chattering as if they were holding a council in the heart of a tropical forest. The place was for all the world like the monkey-house in the Zoölogical Gardens in London, or in our Central Park in New York, and would be an amusing resort for children were it not regarded as a place for religious worship. Perhaps some innocent traveller thinks this a touching proof of the charming simplicity of the Hindoos, that they wish to call on all animated nature to unite in devotion, and that thus monkeys (speaking the language which monkeys understand) are permitted to join with devout Hindoos in the worship of their common Creator. But a glance shows the stranger that the monkeys are here, not to worship, but to be worshipped. According to the Pantheism of the Hindoos, all things are a part of God. Not only is he the author of life, but he lives in his creatures, so that they partake of his divinity; and therefore whatsoever thing liveth and moveth on the earth – beast, or bird, or reptile – is a proper object of worship.
But the monkeys were respectable compared with the hideous idol which is enthroned in this place. In the court of the Temple is a shrine, a Holy of Holies, where, as the gilded doors are swung open, one sees a black divinity, with thick, sensual lips, that are red with blood, and eyes that glare fiendishly. This is the goddess Doorgha, whose sacred presence is guarded by Brahmin priests, so that no profane foot may come near her. While they kept us back with holy horror from approaching, they had no scruples about reaching out their hands to receive our money. It is the habit of strangers to drop some small coin in the outstretched palms. But I was too much disgusted to give to the beggars. They were importunate, and said the Prince of Wales, who was there a few days before, had given them a hundred rupees. Perhaps he felt under a necessity of paying such a mark of respect to the religion of the great Empire he was to rule. But ordinary travellers are under no such obligation. The rascals trade in the curiosity of strangers. It might be well if they did not find it such a source of revenue. So I would not give them a penny; though I confess to spending a few pice on nuts and "sweets" for the monkeys, who are the only ones entitled to "tribute" from visitors; and then, returning to the gharri, we rode disgusted away. In another part of the city is the Golden Temple, devoted to the god Shiva, which divides with that of the monkeys the homage of the Hindoos. Here are no chattering apes, though the place is profaned with the presence of beasts and birds. Some dozen cows were standing or lying down in the court, making it seem more like a stable or a barnyard than a holy place. Yet here was a fakir rapt in the ecstasies of devotion, with one arm uplifted, rigid as a pillar of iron. He was looked upon with awe by the faithful who crowded around him, and who rewarded his sanctity by giving him money; but to our profane eyes he was a figure of pride (though disguised under the pretence of spirituality), as palpable to the sight as the peacock who spread his tail and strutted about in the filthy enclosure.
But perhaps the reader will think that we have had enough of this, and will gladly turn to a less revolting form of superstition. The great sight of Benares is the bathing in the Ganges. This takes place in the morning. We rose early the next day, and drove down to the river, and getting a boat, were rowed slowly for hours up and down the stream. It is lined with temples and palaces, which descend to the water by flights of steps, or ghauts, which at this hour are thronged with devout Hindoos. By hundreds and thousands they come down to the river's brink, men, women, and children, and wade in, not swimming, but standing in the water, plunging their heads and mumbling their prayers, and performing their libations, by taking the water in their hands, and casting it towards the points of the compass, as an act of worship to the celestial powers, especially to the sun.
As the boatmen rested on their oars, that we might observe the strange scene, C – started with horror to see a corpse in the water. It was already half decayed, and obscene birds were fluttering over it. But this is too common a sight in Benares to raise any emotion in the breast of the Hindoo, whose prayer is that he may die on the banks of the Ganges. Does his body drift down with the stream, or become food for the fowls of the air, his soul floats to its final rest in the Deity, as surely as the Ganges rolls onward to the sea.
But look! here is another scene. We are approaching the Burning Ghaut, and I see piles of wood, and human bodies, and smoke and flame. I bade the boatmen draw to the shore, that we might have a clearer view of this strange sight. Walking along the bank, we came close to the funeral piles. Several were waiting to be lighted. When all is ready, the nearest male relative walks round and round the pile, and then applies to it a lighted withe of straw. Here was a body just dressed for the last rites. It was wrapped in coarse garments, perhaps all that affection could give. Beside it stood a woman, watching it with eager eyes, lest any rude hand should touch the form which, though dead, was still beloved. I looked with pity into her sad, sorrowful face. What a tale of affection was there! – of love for the life that was ended, and the form that was cherished, that was soon to be but ashes, and to float away upon the bosom of the sacred river.
Another pile was already lighted, and burning fiercely. I stood close to it, till driven away by the heat and smoke. As the flames closed round the form, portions of the body were exposed. Now the hair was consumed in a flash, leaving the bare skull; now the feet showed from the other end of the pile. It was a ghastly sight. Now a horrid smell filled the air, and still the pile glowed like a furnace, crackling with the intense heat, and shot out tongues of flame that seemed eager to lick up every drop of blood.
In this disposal of the dead there is nothing to soothe the mourner like a Christian burial, when the body is committed to the earth, ashes to ashes, dust to dust, when a beloved form is laid down under the green turf gently, as on a mother's breast.
The spectacle of this morning, with the similar one at Allahabad, have set me a-thinking. I ask, What idea do the Hindoos attach to bathing in the Ganges? Is it purification or expiation, or both? Is it the putting away of sin by the washing of water; the cleansing of the body for the sins of the soul? Or is there in it some idea of atonement? What is the fascination of this religious observance? Perhaps no stranger can fully understand it, or enter into the feeling with which the devout Hindoo regards the sacred river. The problem grows the more we study it. However we approach the great river of India, we find a wealth of associations gathering around it such as belongs to no other river on the face of the earth. No other is so intimately connected with the history and the whole life of a people. Other rivers have poetical or patriotic associations. The ancient Romans kept watch on the Tiber, as the modern Germans keep watch on the Rhine. But these are associations of country and of patriotic pride – not of life, not of existence, not of religion. In these respects the only river in the world which approaches the Ganges is the Nile, which, coming down from the Highlands of Central Africa, floods the long valley, which it has itself made in the desert, turning the very sands into fertility, and thus becoming the creator and life-giver of Egypt.
What the Nile is to Egypt, the Ganges is to a part of India, giving life and verdure to plains that but for it were a desert. As it bursts through the gates of the Himalayas, and sweeps along with resistless current, cooling with its icy breath the hot plains of India, and giving fertility to the rice fields of Bengal, it may well seem to the Hindoo the greatest visible emblem of Almighty power and Infinite beneficence.
But it is more than an emblem. The ancient Egyptians worshipped the Nile as a god, and in this they had the same feeling which now exists among the Hindoos in regard to the Ganges. It is not only a sacred river because of its associations; it is itself Divine, flowing, like the River of Life in the Book of Revelation, out of the throne of God. It descends out of heaven, rising in mountains whose tops touch the clouds – the sacred mountains which form the Hindoo Kylas, or Heaven, the abode of the Hindoo Trinity – of Brahma and Shiva and Vishnu. Rushing from under a glacier in the region of everlasting snow, it seems as if it gushed from the very heart of the Dweller on that holy mount; as if that flowing stream were the life-blood of the Creator. When the Hindoo has seized this idea, it takes strong hold of his imagination. As he stands on the banks of the Ganges at night, and sees its broad current quivering under the rays of the full moon, it seems indeed as if it were the clear stream flowing through the calm breast of God himself, bearing life from Him to give life to the world. Hence in his creed it has all the virtue and the "divine power that belongs in the Christian system to the blood of Christ. It makes atonement for sins that are past." "He that but looks on the Ganges," says the Hindoo proverb, "or that drinks of it, washes away the stains of a hundred births; but he that bathes in it washes away the stains of a thousand births." This is a virtue beyond that of the Nile, or the rivers of Damascus, or of the Jordan, or even of
Siloa's brook
That flowed fast by the oracle of God.
It is a virtue which can be found alone in that blood which "cleanseth from all sin."
The spectacle of such superstition produced a strong revulsion of feeling, and made me turn away from these waters that cannot cleanse the guilty soul, nor save the dying, to the Mighty Sufferer, whose blood was shed for the sins of the world, and I seemed to hear voices in far-off Christian lands singing:
E'er since by faith I saw the stream
Thy flowing wounds supply,
Redeeming love has been my theme,
And shall be till I die.
But I do not sit in judgment on the Hindoos, nor include a whole people in one general condemnation. Some of them are as noble specimens of humanity, with as much "natural goodness" as can be found anywhere; and are even religious in their way, and in zeal and devotion an example to their Christian neighbors. Of this, a very striking instance can be given here.
On the other side of the Ganges lives a grand old Hindoo, the Maharajah of Benares, and as he is famed for his hospitality to strangers, we sent him a letter by a messenger (being assured that that was the proper thing to do), saying that we should be happy to pay our respects to my lord in his castle; and in a few hours received a reply that his carriage should be sent to our hotel for us the next morning, and that his boat would convey us across the river. We did not wait for the carriage, as we were in haste to depart for Calcutta the same forenoon, but rode down in our own gharri to the river side, where we found the boat awaiting us. On the other bank stood a couple of elephants of extraordinary size, that knelt down and took us on their broad backs, and rolled off at a swinging pace to a pleasant retreat of the Maharajah a mile or two from the river, where he had a temple of his own, situated in the midst of beautiful gardens.
On our return we were marched into the courtyard of the castle, where the attendants received us, and escorted us within. The Maharajah did not make his appearance, as it was still early, but his secretary presented himself to do the honors, giving his master's respects with his photograph, and showing us every possible courtesy. We were shown through the rooms of state, where the Prince of Wales had been received a few weeks before. The view from the terrace on the river side is enchanting. It is directly on the water, and commands a view up and down the Ganges for miles, while across the smooth expanse rise the temples and palaces of the Holy City. What a place for a Brahmin to live or to die!
This Maharajah of Benares is well known all over India. He is a member of the Viceroy's Council at Calcutta, and held in universal respect by the English community. Sir William Muir, who is one of the most pronounced Christian men in India, whom some would even call a Puritan for his strictness, told me that the Maharajah was one of the best of men. And yet he is of the straitest sect of the Hindoos, who bathes in the Ganges every morning, and "does his pooja." In all religious observances he is most exemplary, often spending hours in prayer. The secretary, in excusing his master's absence, said that he had been up nearly all night engaged in his devotions. How this earnest faith in a religion so vile can consist with a life so pure and so good, is one of the mysteries of this Asiatic world which I leave to those wiser than I am to explain.
We had lingered so long that it was near the hour of our departure for Calcutta, and we were three miles up the river. The secretary accompanied us to the boat of the Maharajah, which was waiting for us, and bade us farewell, with many kind wishes that we might have a prosperous journey. Lying against the bank was the gilded barge in which the Maharajah had received and escorted the Prince of Wales. Waving our adieu, we gave the signal, and the boatmen pushed off into the stream. It was now a race against time. We had a long stretch to make in a very few minutes. I offered the men a reward if they should reach the place in time. The stalwart rowers bent to their oars, their swarthy limbs making swift strokes, and the boat shot like an arrow down the stream. I stood up in the eagerness and excitement of the chase, taking a last look at the sacred temples as we shot swiftly by. It wanted but two or three minutes of the hour as our little pinnace struck against the goal by the bridge of boats, and throwing the rupees to the boatmen, we hurried up the bank, and had just time to get fairly bestowed in the roomy first-class carriage, which we had all to ourselves, when the train started for Calcutta, and the towers and domes and minarets of the holy city of India faded from our sight.
Thinking! Still thinking! What does it all mean? Who can understand Hindooism – where it begins and where it ends? It is like the fabled tree that had its roots down in the Kingdom of Death, and spread its branches over the world. Behind it, or beneath it, is a deep philosophy, which goes down to the very beginnings of existence, and touches the most vital problems of life and death, of endless dying and living. Out of millions of ages, after a million births, following each other in long succession, at last man is cast upon the earth, but only as a bird of passage, darting swiftly through life, and then, in an endless transmigration of souls, passing through other stages of being, till he is absorbed in the Eternal All. Thus does man find his way at last back to God, as the drop of water, caught up by the sun, lifted into the cloud, descends in the rain, trickles in streams down the mountain side, and finds its way back to the ocean. So does the human soul complete the endless cycle of existence, coming from God and returning to God, to be swallowed up and lost in that Boundless Sea.
Much might be said, by way of argument, in support of this pantheistic philosophy. But whatever may be urged in favor of Hindooism in the abstract, its practical results are terrible. By a logic as close and irresistible as it is fatal, it takes away the foundation of all morality, and strikes down all goodness and virtue – all that is the glory of man, and all that is the beauty of woman. It is nothing to the purpose to quote the example of such a man as the Maharajah of Benares, for there is a strange alchemy in virtue, by which a pure nature, a high intelligence, and right moral instincts, will convert even the most pernicious doctrines to the purpose of a spiritual life. But with the mass of Hindoos it is only a system of abject superstition and terror. As we rolled along the banks of the Ganges, I thought what tales that stream could tell. Could we but listen in the dead of night, what sounds we might hear! Hush! hark! There is a footstep on the shore. The rushes on the bank are parted, and a Hindoo mother comes to the water's edge. Look! she holds a child in her arms. She starts back, and with a shriek casts it to the river monsters. Such scenes are not frequent now, because the government has repressed them by law, though infanticide is fearfully common in other ways. But even yet in secret – "darkly at dead of night" – does fanaticism sometimes pay its offering to the river which is worshipped as a god. This is what Hindooism does for the mother and for her child. Thus it wrongs at once childhood and motherhood and womanhood. Who that thinks of such scenes can but pray that a better faith may be given to the women of India, that the mother may no longer look with anguish into the face of her own child, as one doomed to destruction, but like any Christian mother, clasp her baby to her breast, thanking God who has given it to her, and bidden her keep it, and train it up for life, for virtue and for happiness.
But is there any hope of seeing Hindooism destroyed? I fear not very soon. When I think how many ages it has stood, and what mighty forces it has resisted, the task seems almost hopeless. For centuries it fought with Buddhism for the conquest of India, and remained master of the field. Then came Mohammedanism in the days of the Mogul Empire. It gained a foothold, and reared its mosques even in the Holy City of the Hindoos. To this day the most splendid structure in Benares is the great Mosque of Aurungzebe. As I climbed its tall minaret, and looked over the city, I saw here and there the gilded domes and slender spires that mark the temples of Islam. But these fierce iconoclasts, who set out from Arabia to break the idols in pieces, could not destroy them here. The fanatical Aurungzebe could build his mosque, with its minaret so lofty as to overtop all the temples of Paganism; but he could not convert the idolaters. With such tenacity did they cling to their faith, that even the religion of the Prophet could make little impression, though armed with all the power of the sword.
And now come modern civilization and Christianity. The work of "tearing down" is not left to Missions alone. There is in India a vast system of National Education. In Benares there is an University whose stately halls would not look out of place among the piles of Oxford. In the teaching there is a rigid – I had almost said a religious – abstinence from religion. But science is taught, and science confutes the Hindoo cosmogony. When it is written in the Purânas that the world rests on the back of an elephant, and that the elephant stands on the back of a tortoise, and the tortoise on the back of the great serpent Nâga, it needs but a very little learning to convince the young Hindoo that his sacred books are a mass of fables. But this does not make him a Christian. It lands him in infidelity, and leaves him there. And this is the state of the educated mind of India, of what is sometimes designated as Young India, or Young Bengal. Here they stand – deep in the mire of unbelief, as if they had tried to plant their feet on the low-lying Delta of the Ganges, and found it sink beneath them, with danger of being buried in Gangetic ooze and slime. But even this is better than calling to gods that cannot help them; for at least it may give them a sense of their weakness and danger. It may be that the educated mind of India has to go through this stage of infidelity before it can come into the light of a clearer faith. At present they believe nothing, yet conform to Hindoo customs for social reasons, for fear of losing caste. This is all-powerful. It is hard for men to break away from it in detail. But once that a breach is made in their ranks, the same social tyranny may carry them over en masse, so that a nation shall be born in a day. At present the work that is going on is that of sapping and mining, of boring holes into the foundation of Hindooism; and this is done as industriously, and perhaps as effectively, by Government schools and colleges as by Missions.
At Benares we observed, in sailing up and down the Ganges, that the river had undermined a number of temples built upon its banks, and that they had fallen with their huge columns and massive architecture, and were lying in broken and shapeless masses, half covered by the water. What a spectacle of ruin and decay in the Holy City of the Hindoos! This is a fit illustration of the process which has been going on for the last half century in regard to Hindooism. The waters are washing it away, and by and by the whole colossal fabric, built up in ages of ignorance and superstition, will come crashing to the earth. Hindooism will fall, and great will be the fall of it.
