The Nautch girls arrange themselves into a half-circle, their scarlet costumes forming a bright crescent, terminating in a mass of spectators, whose half-naked bodies, varying in color from pale olive to mahogany, are arrayed in costumes scarcely less showy than the dancers. The chaperone and eight outside girls tom-tom an appropriate Nautch accompaniment on drums with their fingers, the four prettiest girls advance, and favoring me with sundry smiles, and coquettish glances from their bright black eyes, they commence to dance.
An idea seems to prevail in many Occidental minds that the Nautch dance is a very naughty thing; but nothing is further from the truth. Of course it can be made naughty, and no doubt often is; but then so can many another form of innocent amusement. The Nautch dance is a decorous and artistic performance when properly danced; the graceful motions and elegant proportions of the human form, as revealed by lithe and graceful dancers, are to be viewed with an eye as purely artistic and critical as that with which one regards a Venus or other production of the sculptor's studio.
The four dancers take the lower hem of their red garment daintily between the thumb and finger of the right hand, spreading its ample folds into the figure of an opened fan, by bringing the outstretched arm almost on a level with the shoulder. A mantle of transparent muslin, fringed with silver spangles, is worn about the head and shoulders in the same indescribably graceful manner as the mantilla of the Spanish senorita. Raising a portion of this aloft in the left hand, and keeping the "fan" intact with the right, the dancers twirl around and change positions with one another, their supple figures meanwhile assuming a variety of graceful motions and postures from time to time. Now they imitate the spiral movement of a serpent climbing around and upward on an imaginary pole; again they assume an attitude of gracefulness, their dusky countenances half hidden in seeming coquetry behind the muslin mantle, the large red fan waving gently to and fro, the feet unmoving, but the undulating motions of the body and the tremor of the limbs sufficing to jingle the tiny ankle-bells. On the whole, the Nautch dance would be disappointing to most people witnessing it; its fame leads one to expect more than it really amounts to.
Before starting back to Delhi, I take a stroll through the adjacent village of Kootub, a place named after the minar, I suppose. The crooked main street of the village of Kootub itself presents to-day a scene of gayety and confusion that beggars description. Bunting floats gayly from every window and balcony, in honor of the festival, and is strung across the street from house to house. Thousands of globular colored lanterns are hanging about, ready to be lighted up at night. The streets are thronged with people in the gayest of costumes, and with vehicles the gilt and paint and glitter of which equal the glittering wagons and chariots of a circus parade at home.
The balconies above the shops are curtained with blue gauze, behind which are seen numbers of ladies, chatting, eating fruits and sweetmeats, and peeping down through the semi-transparent screens upon the animated scene in the streets. On the stalls, choice edibles are piled up by the bushel, and busy venders are hawking fruits, sweets, toddy, and all imaginable refreshments about among the crowds. Vacant lots are occupied by the tents of visiting peasants, and in out-of-the-way corners acrobatics, jugglery, and Nautch-dancing attract curious crowds.
The incoming tide of human life is at its flood as I start back to Delhi by the same road I came. Here one gets a glimpse of the real gorgeousness of India without seeking for it at the pageants of princes and rajahs. Small zemindars from outlying villages are bringing their wives and daughters to the festivities at the Kootub in circusy-looking bullock-chariots covered with gilt and carvings, and draped and twined with parti-colored ribbons. Some of these gaudy turn-outs are drawn by richly caparisoned, milk-white oxen, with gilded horns. Cymbals and sleigh-bells galore keep up a merry jingle, and tom-toming parties make their noisy presence known all along the line.
Still more gorgeous and interesting than the gilded ox-gharries of the ordinary zemindars are miniature chariots drawn by pairs of well-matched, undersized oxen covered with richly spangled trappings, and with horns curiously gilded and tipped with tiny bells. These are the vehicles of petted young nabobs in charge of attendants: tiny oxen with gorgeous trappings, tiny chariots richly gilded and carved and painted, tiny occupants richly dressed and jewelled. Troupes of Nautchnees add their picturesque appearance to the brilliant throngs, and here and there is encountered a holy fakir, unkempt and unwashed, having, perchance, registered a vow years ago never more to apply water to his skin, his only clothing a dirty waist-cloth and the yellow clay plastered on his body. Long strings of less pretentious bullock-gharries almost block the roadway, and people constantly dodging out from behind them in front of my wheel make it extremely difficult to ride.
Several days are passed at Delhi, waiting the arrival of a small bicycle-camera from Calcutta, which has been forwarded from America. Most of this time is spent in the pleasant occupation of reclining in an arm-chair beneath the punkah, the only comfortable situation in Delhi at this season of the year. Nevertheless, I manage to spin around the city mornings and evenings, and visit the famous fort and palace of Shah Jehan.
In the magnificent—magnificent even in the decline of its grandeur —fort-palace of the Mogul Emperor named, British soldiers now find comfortable quarters. This fort, together with modern Delhi (the real Indian name of Delhi is Shahjehanabad, after the emperor Shah Jehan, who had it built), is but about two hundred and fifty years old, the entire affair having been built to gratify the Mogul ambition for founding new capitals.
Although so modern compared with other cities near by, both city and palace have gone through strangely stirring and tragic experiences, and events have happened in the latter that, although sometimes trivial in themselves, have led to momentous results.
In this palace, in 1716, was given permission, by the Emperor Furrokh Seeur, to the Scotch physician, Gabriel Hamilton, the privileges that have gradually led up to the British conquest of the whole peninsula. As a reward for professional services rendered, permission to establish factories on the Hooghly was given; the Presidency of Fort William sprung therefrom, and at length the British Indian Empire. Twenty years after this, the terrible Nadir Shah, from Persia, occupied the palace, and held high jinks within while his army slaughtered over a hundred thousand of the inhabitants in the streets. When this red-handed marauder took his departure he carried away with him booty to the value of eighty millions sterling in the value of that time. Among the plunder was the famous Peacock Throne, alone reputed to be worth six million pounds. This remarkable piece of kingly furniture is said to be in the possession of the Shah of Persia at the present time. It is very probable, however, that only some unique portion of the throne is preserved, as it could hardly have been carried back to Persia by Nadir intact. This throne is thus described by a writer: "The throne was six feet long and four broad, composed of solid gold inlaid with precious stones. It was surmounted by a canopy of gold, supported on twelve pillars of the same material. Around the canopy hung a fringe of pearls; on each side of the throne stood two chattahs, or umbrellas, symbols of royalty, formed of crimson velvet richly embroidered with gold thread and pearls, and with handles of solid gold, eight feet long, studded with diamonds. The back of the throne was a representation of the expanded tail of a peacock, the natural colors of which were imitated by sapphires, rubies, emeralds, and other gems." This Peacock Throne was the envy and admiration of every contemporary monarch who heard of it, and was undoubtedly one of the chief elements in exciting the cupidity of the outer world that finally ended in the dissolution of the Mogul Empire.
Less than ten years after the departure of Nadir Shah, Ahmud Khan advanced with an army from Cabool, and took pretty much everything of value that the Khorassani freebooter had overlooked, besides committing more atrocities upon the population. At the end of another decade an army of Mahrattas took possession, and completed the spoilation by ripping the silver filigree-work off the ceiling of the Throne-room. Not long after this, yet another adventurer took a hand in the work of destruction, tortured the members of the imperial family, and put out the eyes of the helpless old emperor, Shah Alum. Here Lord Lake's cavalcade arrived, too, in 1803, and found the blinded chief of the royal house of Timour and his magnificent successors, who built Delhi and Agra, seated beneath the tattered remnants of a little canopy, a mockery of royalty, with every external appearance of misery and helplessness And lastly, here, in May, 1857, the last representative of the great Moguls, a not unwilling tool in the hands of the East India Company's mutinous soldiery, presided over the butchery of helpless English women and children.
It is difficult to realize that Delhi has been the theatre of such a stirring and eventful history, as nowadays one strolls down the Chandni Chouk and notes the air of peace and contentment that pervades the whole city. It seems quite true, as Edwin Arnold says in his "India Revisited," that Derby is now not more contentedly British than is Delhi. Whatever may be the faults of British rule in India, no impartial critic can say that the people are not in better hands than they have ever been before. One of the most interesting objects in the city is the Jama Mesjid, the largest mosque in India, and the second-largest in all Islam, ranking next to St. Sophia at Constantinople. Broad flights of red sandstone steps lead up to handsome gateways surmounted by rows of small milk-white marble domes or cupolas. Inside is a large quadrangular court, paved with broad slabs of sandstone; occupying the centre of this is a white marble reservoir of water. The mosque proper is situated on the west side of the quadrangle, an oblong structure two hundred feet long by half that many in width, ornamented and embellished by Arabic inscriptions and three shapely white marble domes. Very elegant indeed is the pattern and composition of the floor, each square slab of white marble having a narrow black border running round it, like the border of a mourning envelope. Very charming, also, are the two graceful minarets at either end, one hundred and thirty feet high, alternate strips of white marble and red sandstone producing a very pretty and striking effect.
In the northeastern corner of the quadrangle is a small cabinet containing the inevitable relics of the Prophet. Three separate guides have accumulated at my heels since entering the gate, and now a fourth, ancient and hopeful, appears to unravel, for the Sahib's benefit, the mysteries of the little cabinet. Unlocking the door, he steps out of his slippers into the entrance, stooping beneath an iron rail that further bars the entrance.
From an inner receptacle he first produces some ancient manuscript, which he explains was written by the same scribes who copied the Koran for Mohammed's grandson. Putting these carefully away, the Ancient and Hopeful then unwraps, very mysteriously, a handkerchief, and reveals a small oblong tin box with a glass face. The casket contains what upon casual observation appears to be a piece of bark curling up at the edges; this, I am informed, however, is nothing less than the sole of one of Mohammed's sandals. Putting away this venerable relic of the great founder of Islam, the old Mussulman assumes a look of profound importance and mystery. One would think, from his expression and manners, that he was about to reveal to the sacrilegious gaze of an infidel nothing less than the Prophet's fifth rib or the parings from his pet corn. Instead of these he exhibits a flat piece of rock bearing marks resembling the shape of a man's foot—the imprint of Mohammed's foot, miraculously made. To one whose soulful gaze has been enraptured with an imprint of the first Sultan's hand on the wall of St. Sophia, and the mosaic figure of the Virgin Mary persistently refusing to be painted out of sight on the dome of the same mosque, this piece of rock would scarcely seem to justify the vast display of reverence that is evidently expected of all visitors by the Ancient and Hopeful.
But perhaps it is on account of the place of honor it occupies immediately preceding what is undoubtedly a very precious relic indeed, a relic that fills the worthy custodian with mystery and importance. Or, perchance, mystery and importance have been found, during his long and varied experience with the unsophisticated tourist, excellent things to increase the volume of importance attached to the exhibited articles, and the volume of "pice" in his exchequer. At any rate, the Ancient and Hopeful assumes more mystery and importance than ever as he uncovers a second tin casket with a glass front. Glued to the glass, inside, is a single coarse yellow hair about two inches long; the precious relic, which has a suspicious resemblance to a bristle, is considered the gem of the collection, being nothing less than a hair from the Prophet's venerable mustache. Mohammedans swear by the beard of the Prophet, just as good Christians swear by "the great horned spoon," or by "great Caesar's ghost," so that the possession of even this one poor little hair, surrounded as it is by a blue halo of suspicion as to its authenticity, sheds a ray of glory upon the great Jama Mesjid scarcely surpassed by its importance as the second-largest mosque in the world. The two-inch yellow hair is considered the piece de resistance of the collection, and the Ancient and Hopeful stows it away with all due reverence, strokes his henna-stained beard with the air of a man who has got successfully through a very important task, steps into his slippers, and presents himself for "pice."
Pice is duly administered to him and his three salaaming associates, when, lo! a fifth candidate mysteriously appears, also smiling and salaaming expectantly. Although I haven't had the pleasure of a previous acquaintance with this gentleman, the easiest way to escape gracefully from the sacred edifice is to backsheesh him along with the others. These backsheesh considerations are, of course, small and immaterial matters, and one ought to feel extremely grateful to all concerned for the happy privilege of feasting one's soul with ever so brief a contemplation of the things in the cabinet, and more especially on the bristle-like yellow hair. These joy-inspiring objects, ramshackled from the storehouse of the musty past, fulfil the double mission of keeping alive the reverence of devout Mussulmans who visit the mosque, and keeping the Ancient and Hopeful well supplied with goodakoo.
My camera having duly arrived, together with a package of letters, which are always doubly welcome to a wanderer in distant lands, I prepare to resume my southward journey. The few days' rest has enabled me to recover from the wilting effects of riding in the terrific heat, and I have seen something of one of the most interesting points in all Asia. Delhi is sometimes called the "Home of Asia," which, it seems to me, is a very appropriate name to give it.
Neatly clad and modest-looking females, native converts to Christianity, are walking in orderly procession to church, testaments in hand, as I wheel through the streets of Delhi on Sunday morning toward the Agra road. Very interesting is it to see these dusky daughters of heathendom arrayed in modest white muslin gowns, their lithe and graceful forms freed from the barbarous jewellery that distinguishes the persons of their unconverted sisters. Very charming do they look in their Christianized simplicity and self-contained demeanor as they walk quietly, and at a becoming Sabbath-day pace, two by two, down the Chandni Chouk. They present an instructive comparison to the straggling groups of heathen damsels who watch them curiously as they walk past and then proceed to chant idolatrous songs, apparently in a spirit of wanton raillery at the Christian maidens and their simple, un-ornamented attire. The fair heathens of Delhi have a sort of naughty, Parisian reputation throughout the surrounding country, and so there is nothing surprising in this exhibition of wanton hilarity directed at these more strait-laced converts to the religion of the Ferenghis. The heathen damsels, arrayed in very worldly costumes, consisting of flaring red, yellow, and blue garments, the whole barbaric and ostentatious array of nose-rings, ear-rings, armlets, anklets, rupee necklaces, and pendents, and the multifarious gewgaws of Hindoo womankind, look surpassingly wicked and saucy in comparison with their converted sisters. The gentle converts try hard to regard their heathen songs with indifference, and to show by their very correct deportment the superiority of meekness, virtue, and Christianity over gaudy clothes, vulgar silver jewellery, and heathenism. The whole scene reminds one very forcibly of a gang of wicked street-boys at home, poking fun at a Sunday-school procession or a platoon of Salvation Army soldiers parading the streets.
Past the Queen's Gardens and the fort, down a long street of native shops, and out of the Delhi gate I wheel, past the grim battlements of Firozabad, along a rather flinty road that extends for ten miles, after which commences again the splendid kunkah. Villages are numerous, and the country populous; tombs and the ruins of cities dot the landscape, pahnee-chowkees, where yellow Brahmans dispense water to thirsty wayfarers, line the road, and at one point three splendid, massive archways, marking some place that has lost its former importance, span my road.
Hindoos are now the prevailing race, and their religion finds frequent expression in idol temples and shrines beneath little roadside groves. The night is spent on the porch of a dak bungalow just outside the walls of Pullwal, a typical Hindoo city, with all its curious display of hideous idols, idolatrous paintings, and beautiful carved temples with gilded spires. The groves about the bungalow are literally swarming with green parrots; in big flocks they sweep past near my charpoy, producing a great wh-r-r-r-ring commotion with their wings. A flock of parrots may be so far aloft as to be well-nigh beyond the range of human vision in the ethery depths, but the noise of their wings will be plainly audible.
A two hours' terrific downpour delays me at the village of Hodell next day, and affords an opportunity to inspect an ordinary little Hindoo village temple. The captain of the police-thana sends a tall Sikh policeman to show me in. The temple is only a small tapering marble edifice about thirty feet high, surmounted by a gilded crescent, and resting on a hollow plinth, the hollow of which provides quarters for the priest. One is expected to remove his foot-gear before going inside, the same as in a Mohammedan mosque. A taper is burning in a niche of the wall; mural paintings of snakes, many-handed gods, bulls, monsters, and mythical deities create a cheap and garish impression. In the centre of the floor is a marble linga, and grouped around it a miniature man, woman, and elephant; before these are laid offerings of flowers. The interior of the temple is not more than eight feet square, a mere cell in which the deities are housed; the worshippers mostly perform their prostrations on the plinth outside. The villagers gather in a crowd about the temple and watch every movement of my brief inspection; they seem pleased at the sight of a Sahib honoring their religion by removing his shoes and carefully respecting their feelings. When I descend from the plinth they fall back and greet me with smiles and salaams.
The rain clears up and I forge ahead, finding the kunkah road-bed none the worse for the drenching it has just received. Hour by hour one gets more surprised at the multitudes of pedestrians on the road; neither rain nor sun seems to affect their number. Some of the costumes observed are quite startling in their ingenuity and effect. One garment much affected by the Rajput women are yellowish shawls or mantles, phool-karis, in which, are set numerous small circular mirrors about the circumference of a silver half-dollar; the effect of these in the bright Indian sun, as the wearer trudges along in the distance, is as though she were all ablaze with gems. Whenever I wheel past a group of Rajput females, they either stand with averted faces or cover up their heads with their shawls.
The road-inspector's bungalow at Chattee affords me shelter, and an intelligent native gentleman, who speaks a misleading quality of English, supplies me with a supper of curried rice and fowl. Hard by is a Hindoo temple, whence at sunset issue the sweetest chimes imaginable from a peal of silver-toned bells. My charpoy is placed on the porch facing the east, and soon the rotund face of the rising moon floats above the trees, and the silvery tinkle of the bells is followed by a chorus of jackals paying their noisy compliments to its loveliness. My slumbers can hardly be said to be unbroken to-night, three pariah dogs have taken a fancy to my quarters; two of them sit on their haunches and howl dismally in response to the jackals, while number three reclines sociably beneath my charpoy and growls at the others as though constituting himself my protector. Some Indian Romeo is serenading his dusky Juliet in the neighboring town; flocks of roysteriug parrots go whirring past at all hours of the night, and a too liberal indulgence in red-hot curry keeps me on the verge of a nightmare almost till the silvery tinkle-tinkle of the Brahman bells announces the break of day.
Cynics have sometimes denounced Christians as worse than the heathens, in requiring loud church-bells to summon them to worship. Such, it appears, are putting the case rather thoughtlessly. Mohammedans have their muezzins, while both Christians and idolaters have their chiming bells. Neither Christians, nor Mohammedans, nor heathens need these agencies to summon them to their respective worldly enjoyments, so that, taken all in all, we are pretty much alike—cynics, notwithstanding, to the contrary, we are little or no worse than the heathens.
A loudly wailing woman with her head covered up, and supported between two companions who are vainly trying to console her, and a party conveying two cassowaries, a pair of white peacocks, and a kangaroo from Calcutta to some rajah's menagerie up country, are among the curiosities encountered on the road the following day. Spending the afternoon and night in the quarters of the Third Dragoon Guards at Muttra Cantonment, I resume my journey early in the morning, dodging from shelter to shelter to avoid frequent heavy showers.
It is but thirty-five miles from Muttra to Agra, and notwithstanding showers and heat, the distance is covered by half-past ten. Wheeling at this pace, however, is an indiscretion, and the completion of the stretch is signalized by a determination to seek shade and quiet for the remainder of the day. Once again the sociable officers of the garrison tender me the hospitality of their quarters, and the ensuing day is spent in visiting that wonder of the world, the Taj Mahal, Akbar's fort, and other wonderful monuments of the palmy days of the Mogul Empire.
Finer and more imposing in appearance even than the fort at Delhi, is that at Agra. Walls of red sandstone, seventy feet high, and a mile and a half in circuit, picturesquely crenellated, and with imposing gateways and a deep, broad moat, Complete a work of stupendous dimensions. One is overcome with a sense of grandeur upon first beholding these Indian palace-forts, after seeing nothing more imposing than mud walls in Persia and Afghanistan; they are magnificent looking structures. The contrast, too, of the red sandstone walls and gates and ramparts, with the white marble buildings of the royal quarters, is very striking. The domes of the latter, seen at a distance, seem like snow-white bubbles resting ever so lightly and airily upon the darker mass; one almost expects to see them rise up and float away on the passing zephyrs like balloons.
Passing inside over a drawbridge and through the massive Delhi Gate, we proceed into the interior of the fort, traversing a broad ascent of sandstone pavement. Everything around us shows evidence of unstinted outlay in design, execution, and completion of detail in the carrying out of a stupendous undertaking. Everywhere the spirit of Akbar the Magnificent seems to hover amid his creations. One emerges from the covered gateway and the walled corrugated causeway, upon the parade ground. Crenellated walls, a park of artillery, and roomy English barracks greet the vision. Sentinels—Sepoy sentinels in huge turbans, and English sentinels in white sun-helmets—are pacing their beats. But not on these does the gaze of the visitor rest. Straight ahead of him there rises, above the red sandstone walls and the bare parade ground, three marble domes, white as newly-fallen snow, and just beyond are seen the gilt pinnacles of Akbar's palace.
We wander among the beautiful marble creations, gaze in wonder at the snowy domes supported on marble pillars, mosaiced with jasper, agate, blood-stone, lapis-lazuli, and other rare stones. We stand on the white marble balustrades, carved so exquisitely as to resemble lace-work, and we look out upon the yellow waters of the Jumna, flowing sluggishly along seventy feet below. Here is where the Grand Mogul, Akbar, used to sit and watch elephant fights and boat races. There are none of these to be seen now; but that does not mean that the prospect is either tame or uninteresting. The banks of the Jumna are alive with hundreds of dusky natives engaged in washing clothes and spreading linen out in the sun to bleach. The prospect beyond is a revelation of vegetable luxuriance and wealth, and of historical reminiscence in the shape of ruins and tombs.
One's eyes, however, are drawn away from the contemplation of the picturesque life below, and from the prospect of grove and garden and crumbling tombs, by the mesmerism, of the crowning glory of all Indian architectural triumphs, the famous Taj. This matchless mausoleum rests on the right-hand bank of the Jumna, about a mile down stream. The Taj, with its marvellous beauty and snowy whiteness, seems to cast a spell over the beholder, from the first; one can no more keep his eyes off it, when it is within one's range of vision, than he can keep from breathing. It draws one's attention to itself as irresistibly as though its magnetism were a living and breathing force exerted directly to that end. It is the subtlety of its unapproachable loveliness, commanding homage from all beholders, whether they will or no.
We turn away from it awhile, however, and find ample scope for admiration close at hand. We tread the marble aisles of the Pearl Mosque, considered the most perfect gem of its kind in existence. One stands in its court-yard and finds himself in the chaste and exclusive companionship of snowy marble and blue sky. One feels almost ill at ease, as though conscious of being an imperfect thing, marring perfection by his presence. "Quiet as a nun, breathless with adoration," one enthusiastic visitor exclaims, in an effort to put his sentiments and impressions of the Moti Mesjid into words. Like this adoring traveller, the average visitor will rest content to be carried away by the contemplation of its chaste beauty, without prying around for possible defects in the details of the particular school of architecture it graces. He will have little patience with carping critics who point to the beautiful screens, of floriated marble tracery, and say: "Nuns should not wear collars of point lace."
From the Moti Mesjid, we visit the Shish Mahal, or mirrored bath-rooms. The chambers and passages here remind me of the mirrored rooms of Persia; here, as there, thousands of tiny mirrors are used in working out various intricate designs. My three uniformed companions at once reflect not less than half a regiment of British soldiers therein.
From the fort we drive in a native gharri to the Taj, a mile-drive through suburban scenery, plantain-gardens, groves, and ruins. In approaching the garden of the Taj, one passes through a bazaar, where the skilful Hindoo artisans are busy making beautiful inlaid tables, inkstands, plates, and similar fancies, as well as models of the Taj, out of white Jeypore marble. These are the hereditary descendants and successors of the men who in the palmy days of the Mogul power spent their lives in decorating the royal palaces and tombs with mosaics and tracery. Nowadays their skill is expended on mere articles of virtue, to be sold to European tourists and English officers. Some of them are occasionally employed by the Indian Government to repair the work desecrated by vandals during the mutiny, and under the purely commercial government of the East India Company. One curious phase of this work is, that the men employed to replace with imitations the original stones that have been stolen receive several times higher pay than the men in Akbar's time, who did such splendid work that it is not to be approached, these days. Several months' imprisonment is now the penalty of prying out stones from the mosaic-work of the Taj.
This lovely structure has been described so often by travellers that one can scarce venture upon a description without seeming to repeat what has already been said by others. One of the best descriptions of its situation and surroundings is given by Bayard Taylor. He says: "The Taj stands on the bank of the Jumna, rather more than a mile to the eastward of the Fort of Agra. It is approached by a handsome road cut through the mounds left by the ruins of ancient palaces. It stands in a large garden, inclosed by a lofty wall of red sandstone, with arched galleries around the interior, and entered by a superb gateway of sandstone, inlaid with ornaments and inscriptions from the Koran in white marble. Outside this grand portal, however, is a spacious quadrangle of solid masonry, with an elegant structure, intended as a caravanserai, on the opposite side. Whatever may be the visitor's impatience, he cannot help pausing to notice the fine proportions of these structures, and the massive style of their construction. Passing under the open demi-vault, whose arch hangs high above you, an avenue of dark Italian cypress appears before you. Down its centre sparkles a long row of fountains, each casting up a single slender jet. On both sides, the palm, the banyan, and feathery bamboo mingle their foliage; the song of birds meets your ears, and the odor of roses and lemon-flowers sweetens the air. Down such a vista, and over such a foreground, rises the Taj."
Of the Taj itself, fault has been found with its proportions by severe critics, like the party who regards the Moti Mesjid "nun" as faulty because she wears a point-lace collar; but the ordinary visitor will find room for nothing but admiration and wonder. It is hard to believe that there is any defect, even in its proportions, for so perfect do these latter appear, that one is astonished to learn that it is a taller building than the Kootub Minar. One would never guess it to be anywhere near so tall as 243 feet. The building rests on a plinth of white marble, eighteen feet high and a hundred yards square. At each corner of the plinth stands a minaret, also of white marble, and 137 feet high. The mausoleum itself occupies the central space, measuring in depth and width 186 feet. The entire affair is of white Jeypore marble, resting upon a lower platform of sandstone: "A thing of perfect beauty and of absolute finish in every detail, it might pass for the work of a genii, who knew naught of the weaknesses and ills with which mankind are beset. It is not a great national temple erected by a free and united people, it owes its creation to the whim of an absolute ruler who was free to squander the resources of the State in commemorating his personal sorrows or his vanity."
Another distinguished visitor, commenting on the criticisms of those who profess to have discovered defects, says: "The Taj is like a lovely woman; abuse her as you please, but the moment you come into her presence, you submit to its fascination."
"If to her share some female errors fall, Look in her face, and you'll forget them all."
Passing beneath the vaulted gateway, we find a sign-board, telling that the best place from which to view the Taj is from the roof of the gateway. A flight of steps leads us to the designated vantage-point, when the tropic garden, the fountains, the twin mosques in the far corners, the river, the minarets, and, above all, the Taj itself lay spread out before us for our inspection. The scene might well conjure up a vision of Paradise itself. The glorious Taj: "So light it seems, so airy, and so like a fabric of mist and moonbeams, with its great dome soaring up, a silvery bubble," that it is difficult, even at a few hundred yards' distance, to believe it a creation of human hands. While gazing on the Taj, men let their cigars go out, and ladies drop their fans without noticing it.
Descending the steps again, we pass inside, and again pause to survey it from the end of the avenue. An element of the ridiculous here appears in the person and the appeals of an old Hindoo fruit-vender. This hopeful agent of Pomona squats beside a little tray, and, as we stand and feast our eyes on the sublimest object in the world of architecture, he persistently calls our attention to a dozen or two half-decayed mangoes and custard-apples that comprise his stock in trade.
We pass down the cypress aisle, and invade the plinth. Hundreds of natives, both male and female, are wandering about it. The dazzling whiteness of the promenade is in striking contrast to the color of their own bodies. As the groups of women walk about, their toe-rings and ankle-ornaments jingle against the marble, and their particolored raiment and barbarous gewgaws look curiously out of place here. The place seems more appropriate to vestal virgins, robed in white, than to dusky Hindoo females, arrayed in all the colors of the rainbow. Many of these people are pilgrims who have come hundreds of miles to see the Taj, and to pay tribute to the memory of Shah Jehan, and his faithful wife the Princess Arjumund, whose mausoleum is the Taj. Two young men we see, leading an aged female, probably their mother, down the steps to the vault, where, side by side, the remains of this royal pair repose. The old lady is going down there to deposit a rose or two upon Arjumund's tomb, a tender tribute paid to-day, by thousands, to her memory.
We climb the spiral stairs of one of the miuars, and sit out on the little pavilion at the top, watching the big ugly crocodiles float lazily on the surface of the Jumna at our feet. Before departing, we enter the Taj and examine the wonderful mosaics on the cenotaphs and the encircling screen-work. This inlaid flower-work is quite in keeping with the general magnificence of the mausoleum, many of the flowers containing not less than twenty-five different stones, assorted shades of agate, carnelian, jasper, blood-stone, lapis lazuli, and turquoise. Ere leaving we put to test the celebrated echo; that beautiful echoing, that—"floats and soars overhead in a long, delicious undulation, fading away so slowly that you hear it after it is silent, as you see, or seem to see, a lark you have been watching, after it is swallowed up in the blue vault of heaven."
We leave this garden of enchantment by way of one of the mosques. An Indian boy is licking up honey from the floor of the holy edifice with his tongue. We look up and perceive that enough rich honey-comb to fill a bushel measure is suspended on one of the beams, and so richly laden is it that the honey steadily drips down. The sanctity of the place, I suppose, prevents the people molesting the swarm of wild bees that have selected it for their storehouse, or from relieving them of their honey.
The Taj is said to have cost about two million pounds, even though most of the labor was performed without pay, other than rations of grain to keep the workmen from starving. Twenty thousand men were employed upon it for twenty-two years, and for its inlaid work "gems and precious stones came in camel-loads from various countries."
The next morning I bid farewell to Agra, more than satisfied with my visit to the Taj. It stands unique and distinct from anything else one sees the whole world round. Nothing one could say about it can give the satisfaction derived from a visit, and no word-painting can do it justice.
A couple of miles from the cantonment, and the broad Jumna is crossed on a pontoon bridge, the buoys of which are tubular iron floats instead of boats. Crocodiles are observed floating, motionless as logs, their heads turned up-stream and their snouts protruding from the water. The road is undulating for a few miles and then perfectly level, as, indeed, it has been most of the way from Lahore.
Pilgrims carrying little red flags, and sometimes bits of red paper tied to sticks, are encountered by the hundred; mayhap they have come from distant points to gaze upon the beauties of the Taj Mahal, the fame of which resounds to the farthermost corners of India. They can now see it across the Jumna, resting on the opposite bank, looking more like a specimen of the architecture of the skies than anything produced by mere earthly agency.
A partly dilapidated Mohammedan mosque in the middle of a forty-acre walled reservoir, overgrown with water-lilies, forms a charming subject for the attention of my camera. The mosque is approached from an adjacent village by a viaduct of twenty arches; a propos of its peculiar surroundings, one might easily fancy the muezzin's call to prayer taking the appropriate form of, "Come where the water-lilies bloom," instead of the orthodox, "Allah-il-allah."
Villages are now rows of shops lining the road on either side, sometimes as much as half a mile in length. The entrance is usually marked by a shrine containing a hideous idol, painted red and finished off with cheap-looking patches of gold or silver tinsel. In the larger towns, evidences of English philanthropy loom conspicuously above the hut-like shops and inferior houses of the natives in the form of large and substantial brick buildings, prominently labelled "Ferozabad Hospital" or "Government Free Dispensary." A discouraging head-wind blows steadily all day, and it is near sunset when the thirty-seven miles to Sbikarabad is covered. A mile west of the town, I am told, is the Rohilcund Railway, the dak bungalow, and the bungalow of an English Sahib. Quite suitable for a one-mile race-track as regards surface is this little side-stretch, and a spin along its smooth length is rewarded by a most comfortable night at the bungalow of Mr. S, an engineer of the Ganges Canal, a magnificent irrigating enterprise, on the banks of which his bungalow stands. Several school-boys from Allahabad are here spending their vacation, shooting peafowls and fishing. Wild boars abound in the tall tiger-grass of the Shikobabad district and the silence of the gloaming is broken by the shouting of natives driving them out of their cane-patches, where, if not looked after pretty sharply, they do considerable damage in the night.
A curious illustration of native vanity and love of fame is pointed out here in the case of a wealthy gentleman who has spent some thousands of rupees in making and maintaining a beautiful flower-garden in the midst of a worthless piece of sandy land, close by the railway station. Close by is an abundance of excellent ground, where his garden might have been easily and inexpensively maintained. Asked the reason for this strange preference and seemingly foolish choice, he replied: "When people see this beautiful garden in the midst of the barren sand, they will ask, 'Whose garden is this?' and thus will my name become known among men. If, on the other hand, it were planted on good soil, nobody would see anything extraordinary in it, and nobody would trouble themselves to ask to whom it belongs."
Youthful Davids, perched on frail platforms that rise above the sugar-cane, indigo, or cotton crops, shout and wield slings with dexterous aim and vigor, to keep away vagrant crows, parrots, and wild pigs, all along the line of my next day's ride to Mainpuri. In many fields these young slingers and their platforms are but a couple of hundred yards apart, the range of their weapons covering the entire crop-area around. Sometimes I endeavor to secure one of these excellent subjects for my camera, but the youngsters invariably clamber down from their perch at seeing me dismount, and become invisible among the thick cane.
To the music of loud, rolling thunder, I speed swiftly over the last few miles, and dash beneath the porch of the post-office just in the nick of time to escape a tremendous downpour of rain. How it pours, sometimes, in India, converting the roads into streams and the surrounding country into a shallow lake in the space of a few minutes. Hundreds of youths, naked save for the redeeming breech-cloth, disport themselves in the great warm shower-bath, chasing one another sportively about and enjoying the downpour immensely.
The rain ceases, and, with water flinging from my wheel, I seek the civil lines and the dak bungalow three miles farther down the road. Very good meals are dished up by the chowkee-dar at this bungalow, who seems an intelligent and enterprising fellow; but the lean and slippered punkah-wallah is a far less satisfactory part of the accommodation. Twice during the night the punkah ceases to wave and the demon of prickly heat instantly wakes me up; and both times do I have to turn out and arouse him from the infolding arms of Morpheus. On the second occasion the old fellow actually growls at being disturbed. He is wide-awake and obsequious enough, however, at backsheesh-time in the morning.
The clock at the little English station-church chimes the hour of six as I resume my journey next morning along a glorious avenue of overarching shade-trees to Bhogan, where my road, which from Delhi has been a branch road, again merges into the Grand Trunk. Groves of tall toddy-palms are a distinguishing feature of Bhogan, and a very pretty little Hindoo temple marks the southern extremity of the town. A striking red and gilt shrine in a secluded grove of peepuls arrests my attention a few miles out of town, and, repairing thither, my rude intrusion fills with silent surprise a company of gentle Brahman youths and maidens paying their matutinal respects to the representation of Kamadeva, the Hindoo cupid and god of love. They seem overwhelmed with embarrassment at the appearance of a Sahib, but they say nothing. I explain that my object is merely a "tomasha" of the exquisitely carved shrine, and a young Brahman, with his smooth, handsome face fantastically streaked with yellow, follows silently behind as I walk around the building. His object is evidently to satisfy himself that nothing is touched by my unhallowed Christian hands.
Seven miles from Bhogan is the camping ground of Bheyo, where in December, 1869, an English soldier was assassinated in the night while standing sentry beneath a tree. His grave, beneath the gnarled mango where he fell, is marked by two wooden crosses, and the tree-trunk is all covered with memorial plates nailed there, from time to time, by the various troops who have camped here on their winter marches.
Twenty-eight miles are duly reeled off when, just outside a village, I seek the shade of a magnificent banyan. The kindly villagers, unaccustomed to seeing a Sahib without someone attending to his comfort, bring me a charpoy to recline on, and they inquire anxiously, "roti? pahni? doctor." (am I hungry, thirsty, or ill?). Nor are these people actuated by mercenary thoughts, for not a pice will they accept on my departure. "Nay, Sahib, nay," they reply, eagerly, smiling and shaking their heads, "pice, nay." The narrow-gauge Rohilcuud Railway now follows along the Grand Trunk road, being built on one edge of the broad road-bed. Miran Serai, a station on this road, is my destination for the day; there, however, no friendly dak bungalow awaits my coming and no hostelry of any kind is to be found.
The native station-master advises me to go to the superintendent of police across the way; the police-officer, in turn, suggests applying to the station-master. The police-thana here is a large establishment, and a number of petty prisoners are occupying railed-off enclosures beneath the arched entrance. They accost me through the bars of their temporary, cage-like prison with smiles, and "Sahib" spoken in coaxing tones, as though moved by the childish hope that I might perchance take pity on them and order the police to set them at liberty.
A small and pardonable display of "bounce" at the railway station finally secures me the quarters reserved for the accommodation of English officers of the road, and a Mohammedan employe about the station procures me a supply of curried rice and meat. The station-master himself is a high-caste Hindoo and can speak English; he politely explains the difficulty of his position, as an extra-holy person, in being unable to personally attend to the wants of a Sahib. Upon discovering that I have taken up my quarters in the station, the police-superintendent comes over and begs permission to send over my supper, as he is evidently anxious to cultivate my good opinion, or, at all events, to make sure of giving no offence in failing to accommodate me with sleeping quarters at the thana. He supplements the efforts of the Mohammedan employe, by sending over a dish of sweetened chuppaties.
On the street leading out of Miran Serai is a very handsome and elaborately ornamented temple. Passing by early in the morning, I pay it a brief, unceremonious visit of inspection, kneeling on the steps and thrusting my helmeted head in to look about, not caring to go to the trouble of removing my shoes. Inside is an ancient Brahman, engaged in sweeping out the floral offerings of the previous day; he favors me with the first indignant glance I have yet received in India. When I have satisfied my curiosity and withdrawn from the door-way, he comes out himself and shuts the beautifully chased brazen door with quite an angry slam. The day previous was the anniversary of Krishna's birth, and the blood of sacrificial goats and bullocks is smeared profusely about the altar. It is, probably, the enormity of an unhallowed unbeliever in one god, thrusting his infidel head inside the temple at this unseemly hour of the morning, while the blood of the mighty Krishna's sacrificial victims is scarcely dry on the walls, that arouses the righteous wrath of the old heathen priest—as well, indeed, it might.
Passing through a village abounding in toddy-palms, I avail myself of an opportunity to investigate the merits of a beverage that I have been somewhat curious about since reaching India, having heard it spoken of so often. The famous "palm-wine" is merely the sap of the toddy-palm, collected much as is the sap from the maple-sugar groves of America, although the palm-juice is generally, if not always, obtained from the upper part of the trunk. When fresh, its taste resembles sweetened water; in a day or two fermentation sets in, and it changes to a beverage that, except for slightly alcoholic properties, might readily be mistaken for vinegar and water.
Every little village or hamlet one passes through, south of Agra, seems laudably determined to own a god of some sort; those whose finances fail to justify them in sporting a nice, red-painted god with gilt trimmings, sometimes console themselves with a humble little two-dollar soapstone deity that looks as if he has been rudely chipped into shape by some unskilful prentice hand. God-making is a highly respectable and lucrative profession in India, but only those able to afford it can expect the luxury of a nice painted and varnished deity right to their hand every day. People cannot expect a first-class deity for a couple of rupees; although the best of everything is generally understood to be the cheapest in the end, it takes money to buy marble, red paint, and gold-leaf. A bowl of pulse porridge, sweet and gluey, is prepared and served up in a big banyan-leaf at noon by a villager. In the same village is one of those very old and shrivelled men peculiar to India. From appearances, he must be nearly a hundred years old; his skin resembles the epidermis of a mummy, and hangs in wrinkles about his attenuated frame. He spends most of his time smoking goodakoo from a neat little cocoa-nut hookah.
The evening hour brings me into Cawnpore, down a fine broad street divided in the centre by a canal, with flights of stone steps for banks and a double row of trees—a street far broader and finer than the Chandni Chouk—and into an hotel kept by a Parsee gentleman named Byramjee. Life at this hostelry is made of more than passing interest by the familiar manner in which frogs, lizards, and birds invade the privacy of one's apartments. Not one of these is harmful, but one naturally grows curious about whether a cobra or some other less desirable member of the reptile world is not likely at any time to join their interesting company. The lizards scale the walls and ceiling in search of flies, frogs hop sociably about the floor, and a sparrow now and then twitters in and out.
A two weeks' drought has filled the farmers of the Cawnpore district with grave apprehensions concerning their crops; but enough rain falls to-night to gladden all their hearts, and also to leak badly through the roof of my bedroom.
My punkah-wallah here is a regular automaton—he has acquired the valuable accomplishment of pulling the punkah-string back and forth in his sleep; he keeps it up some time after I have quitted the room in the morning, until a comrade comes round and wakes him up.
For three days the rains continue almost without interruption, raining as much as seven inches in one night. Slight breaks occur in the downpour, during which it is possible to get about and take a look at the Memorial Gardens and the native town. The Memorial Gardens and the well enclosed therein commemorate one of the most pathetic incidents of the mutiny—the brutal massacre by Nana Sahib of about two hundred English women and children. This arch-fiend held supreme sway over Cawnpore from June 6, 1857, till July 15th, and in that brief period committed some of the most atrocious deeds of treachery and deviltry that have ever been, recorded. Backed by a horde of blood-thirsty mutineers, he committed deeds the memory of which causes tears of pity for his victims to come unbidden into the eyes of the English tourist thirty years after. Delicate ladies, who from infancy had been the recipients of tender care and consideration, were herded together in stifling rooms with the thermometer at 120 deg. in the shade, marched through the broiling sun for miles, subjected to heart-rending privations, and at length finally butchered, together with their helpless children. After the treacherous massacre of the few surviving Englishmen at the Suttee Chowra Ghaut, the remaining women and children were reserved for further cruelties, and the final act of Nana's fiendish vengeance. From the graphic account of this murderous period of Cawnpore's history contained in the "Tourists' Guide to Cawnpore" is quoted the following brief account of Nana's consummate deed of devilment.
But the Nana's reign of terror was now drawing to a close, though not to terminate without a stroke destined to make the civilized world shudder from end to end. He was now to put the finishing touch to his work of mischief. The councils of the wicked were being troubled. Danger was on its way. Stories were brought in by scouting Sepoys of terrible bronzed men coming up the Grand Trunk Road, before whose advance the rebel hosts were fleeing like chaff and dust before the fan of the threshing-floor, Futtehpore had fallen, and disaster had overtaken the rebel forces at Aoung. Reinforcements were despatched by Nana in rapid succession, but all was of no avail—on came Havelock and his handful of heroes, carrying everything before them in their determination to rescue the hapless women and children imprisoned at Cawnpore. About noon on July 15th a few troopers came in from the south and informed Nana that his last reinforcement had met the same fate as the others, and reported that the English were coming up the road like mad horses, caring for neither cannon nor musketry; nor did these appear to have any effect on them. The guilty Nana, with the blood of the recent treacherous massacre on his hands, grew desperate at the hopelessness of the situation, and called a council of war. What plans could they devise to keep out the English? what steps could they adopt to stay their advance. The conclusion arrived at in that council of human tigers could have found expression nowhere save in the brains of Asiatics, illogical, and diabolically cruel. "We will destroy the maims and baba logues," they said, "and inform the English force of it; they will then be disheartened, and go back, for they are only a handful in number!"
How the unfortunate innocents were butchered in cold blood in the beebeegurch where they were confined, by Sepoys who gloried in trying their skill at severing the ladies' heads from their bodies at one cut, in splitting little children in twain, and in smearing themselves with the blood of their helpless victims, is too harrowing a tale to dwell upon here. On the following morning "the mangled bodies of both dead and dying" were cast into the well over which now hovers the marble representation of the Pitying Angel. When the victorious relieving force scattered Nana's remaining forces and entered the city, two days later, instead of the living forms of those they had made such heroic efforts to save, they looked down the well and saw their ghastly remains.
In this lovely garden, where all is now so calm and peaceful, scarcely does it seem possible that beneath the marble figure of this Pitying Angel repose the dust of two hundred of England's gentle martyrs, whose murdered and mutilated forms, but thirty years ago, choked up the well into which they were tossed. While I stand and read the sorrowful inscription it rains a gentle, soft, unpattering shower. Are these gentle droppings the tender tribute of angels' tears. I wonder, and does it always rain so soft and noiselessly here as it does to-day?
No natives are permitted in this garden without special permission; and an English soldier keeps sentinel at the entrance-gate instead of the Sepoy usually found on such duty. The memory of this tragedy seems to hang over Cawnpore like a cloud even to this day, and to cause a feeling of bitterness in the minds of Englishmen, who everywhere else regard the natives about them with no other feelings than of the kindliest possible nature. Other monuments of the mutiny exist, notably the Memorial Church, a splendid Lombard-Gothic structure erected in memoriam of those who fell in the mutiny here. The church is full of tablets commemorating the death of distinguished people, and the stained-glass windows are covered with the names of the victims of Nana Sahib's treachery, and of those who fell in action.
Cawnpore is celebrated for the number and extensiveness of its manufactures, and might almost be called the Manchester of India; woollen, cotton, and jute mills abound, leather factories, and various kindred industries, giving employment to millions of capital and thousands of hands.
A stroll through the native quarter of any Indian city is interesting, and Cawnpore is no exception. One sees buildings and courts the decorations and general appearance of which leave the beholder in doubt as to whether they are theatre or temple. Music and tom-toming would seem rather to suggest the former, but upon entering one sees fakirs and Hindoo devotees, streaked with clay, fanciful paintings and hideous idols, and all the cheap pomp and pageantry of idolatrous worship. Strolling into one of these places, an attendant, noting my curious gazing, presents himself and points to a sign-board containing characters as meaningless to me as Aztec hieroglyphics.
In one narrow street a crowd of young men are struggling violently for position about a door, where an old man is flinging handfuls of yellow powder among the crowd. The struggling men are aspirants for the honor of having a portion of the powder alight on their persons. I inquire of a native by-stander what it all means; the explanation is politely given, but being in the vernacular of the country, it is wasted on the unprofitable soil of my own lingual ignorance.
Impatient to be getting along, I misinterpret a gleam of illusory sunshine at noon on the third day of the rain-storm and pull out, taking a cursory glance at the Memorial Church as I go. A drenching shower overtakes me in the native military lines, compelling me to seek shelter for an hour beneath the portico of their barracks. The road is perfectly level and smooth, and well rounded, so that the water drains off and leaves it better wheeling than ever; and with alternate showers and sunshine I have no difficulty in covering thirty-four miles before sunset. This brings me to a caravanserai, consisting of a quadrangular enclosure with long rows of cell-like rooms. The whole structure is much inferior to a Persian caravanserai, but there is probably no need of the big brick structures of Shah Abbas in a winterless country like India.
Interesting subjects are not wanting for my camera through the day; but the greatest difficulty is experienced about changing the negatives at night. A small lantern with a very feeble light, made still more feeble by interposing red paper, suffices for my own purpose; but the too attentive chowkee-dar, observing that my room is in darkness, and fancying that my light has gone out accidentally, comes flaring in with a torch, threatening the sensitive negatives with destruction.
The morning opens with a fine drizzle or extra-heavy mist that is penetrating and miserable, soaking freely into one's clothes, and threatening every minute to change into a regular rain. It is fourteen miles to Futtehpore, and thence two miles off the straight road to the railway-station, where I understand refreshments are to be obtained. The reward of my four-mile detour is a cup of sloppy tea and a few weevil-burrowed biscuits, as the best the refreshment-room can produce on short notice. The dense mist moves across the country in big banks, between which are patches of comparatively decent atmosphere. The country is perfectly flat, devoted chiefly to the cultivation of rice, and the depressions alongside the road are, of course, filled with water.
Timid youngsters, fleeing from the road at my approach, in their scrambling haste sometimes tumble "head-over-heels" in the water; but, beyond a little extra terror lest the dreadful object they see coming bowling along should overtake them, it doesn't matter—they haven't any clothes to spoil or soil. Neither rain nor heat nor dense, reeking, foggy atmosphere seems to diminish the swarms of people on the road, nor the groups bathing or washing clothes beneath the trees. Some of these latter make a very interesting picture. The reader has doubtless visited the Zoo and observed one monkey gravely absorbed in a "phrenological examination" of another's head. With equal gravity and indifference to the world at large, dusky humans are performing a similar office for one another beneath the roadside shade-trees.
Roasted ears of maize and a small muskmelon form my noontide repast, and during its consumption quite a comedy is enacted down the street between a fat, paunchy vender of goodakoo and the shiny-skinned proprietor of a dhal-shop. The scene opens with a wordy controversy about something; scene two shows the fat goodakoo merchant advanced midway between his own and his adversary's premises, capering about, gesticulating, and uttering dire threats; scene three finds him retreating and the valorous man of dhal held in check by his wife to prevent him following after with hostile intent. The men seem boiling over with rage and ready to chew each other up; but, judging from the supreme indifference of everybody else about, nobody expects anything serious, to happen. This is mentionable as being the first quarrel I have seen in India; as a general thing the people are gentleness personified.
Several tattooed Hindoo devotees are observed this afternoon paying solemn devotions to bel-trees streaked with red paint, near the road. Many of the trees also shelter rude earthenware animals, and hemispherical vessels, which are also objects of worship, as representing the linga. The bel-tree is sacred to Siva the Destroyer, and the third person in the Hindoo Triad, whom Brahma himself is said to have worshipped, although he is regarded as the Creator. In the absence of Siva himself, the worship of the bel-tree is supposed to be as efficacious as worshipping the idol direct.
Soon I overtake an individual doing penance for his sins by crawling on his stomach all the way to Benares, the Mecca of the Hindoo religion. In addition to crawling, he is dragging a truck containing his personal effects by a rope tied about his waist. Every fifty yards or so he stands up and stretches himself; then he lies prostrate again and worms his wearisome way along the road like a snake. Benares is still about a hundred miles distant, and not unlikely this determined devotee has already been crawling in this manner for weeks. This painful sort of penance was formerly indulged in by Hindoo fanatics very largely; but the English Government has now all but abolished the practice by mild methods of discouragement. The priests of the different idols in Benares annually send out thousands of missionaries to travel throughout the length and breadth of India to persuade people to make pilgrimages to that city. Each missionary proclaims the great benefits to be derived by going to worship the particular idol he represents; in this manner are the priests enriched by the offerings presented. Not long since one of these zealous pilgrim-hunters persuaded a wealthy rajah into journeying five hundred miles in the same manner as the poor wretch passed on the road to-day. The infatuated rajah completed the task, after months of torture, on all-fours, accompanied the whole distance by a crowd of servants and priests, all living on his bounty.
Many people now wear wooden sandals held on the feet by a spool-like attachment, gripped between the big and second toes. Having no straps, the solid sole of the sandal flaps up and mildly bastinadoes the wearer every step that is taken.
Another night in a caravanserai, where rival proprietors of rows of little chowkees contend for the privilege of supplying me char-poy, dood, and chowel, and where thousands of cawing rooks blacken the trees and alight in the quadrangular serai in noisy crowds, and I enter upon the home-stretch to Allahabad.
In proof that the cycle is making its way in India it may be mentioned that at both Cawnpore and Allahabad the native postmen are mounted on strong, heavy bicycles, made and supplied from the post-office workshops at Allighur. They are rude machines, only a slight improvement upon the honored boneshaker; but their introduction is suggestive of what may be looked for in the future. As evidence, also, of the oft-repeated saying that "the world is small," I here have the good fortune to meet Mr. Wingrave, a wheelman whom I met at the Barnes Common tricycle parade when passing through London.
There is even a small cycle club in quasi existence at Allahabad; but it is afflicted with chronic lassitude, as a result of the enervating climate of the Indian plains. Young men who bring with them from England all the Englishman's love of athletics soon become averse to exercise, and prefer a quiet "peg" beneath the punkah to wheeling or cricket. During the brief respite from the hades-like temperature afforded by December and January, they sometimes take club runs down the Ganges and indulge in the pastime of shooting at alligators with small-bore rifles.
The walks in the beautiful public gardens and every other place aboutAllahabad are free to wheelmen, and afford most excellent riding.
Messrs. Wingrave and Gawke, the two most enterprising wheelmen, turn out at 6 a.m. to escort me four miles to the Ganges ferry. Some idea of the trying nature of the climate in August may be gathered from the fact that one of my companions arrives at the river fairly exhausted, and is compelled to seek the assistance of a native gharri to get back home. The exposure and exercise I am taking daily is positively dangerous, I am everywhere told, but thus far I have managed to keep free from actual sickness.
The sacred river is at its highest flood, and hereabout not less than a mile and half wide. The ferry service is rude and inefficient, being under the management of natives, who reck little of the flight of time or modern improvements. The superintendent will bestir himself, however, in behalf of the Sahib who is riding the Ferenghi gharri around the world: instead of putting me aboard the big slow ferry, he will man a smaller and swifter boat to ferry me over. The "small boat" is accordingly produced, and turns out to be a rude flat-boat sort of craft, capable of carrying fully twenty tons, and it is manned by eight oarsmen. Their oars are stout bamboo poles with bits of broad board nailed or tied on the end.
Much of the Ganges' present width is mere overflow, shallow enough for the men to wade and tow the boat. It is tugged a considerable distance up-stream, to take advantage of the swift current in crossing the main channel. The oars are plied vigorously to a weird refrain of "deelah, sahlah-deelah, sahlah!" the stroke oarsman shouting "deelah" and the others replying "sahlah" in chorus. Two hours are consumed in crossing the river, but once across the road is perfection itself, right from the river's brink.
Through the valley of the sacred river, the splendid kunkah road leads onward to Benares, the great centre of Hindoo idolatry, a city that is more to the Hindoo than is Mecca to the Mohammedans or Jerusalem to the early Christians. Shrines and idols multiply by the roadside, and tanks innumerable afford bathing and purifying facilities for the far-travelled pilgrims who swarm the road in thousands. As the heathen devotee approaches nearer and nearer to Benares he feels more and more devotionally inclined, and these tanks of the semi-sacred water of the Ganges Valley happily afford him opportunity to soften up the crust of his accumulated transgressions, preparatory to washing them away entirely by a plunge off the Kamnagar ghaut at Benares. Many of the people are trudging their way homeward again, happy in the possession of bottles of sacred water obtained from the river at the holy city. Precious liquid this, that they are carrying in earthenware bottles hundreds of weary miles to gladden the hearts of stay-at-home friends and relations.
At every tank scores of people are bathing, washing their clothes, or scouring out the brass drinking vessel almost everyone carries for pulling water up from the roadside wells. They are far less particular about the quality of the water itself than about the cleanliness of the vessel. Many wells for purely drinking purposes abound, and Brahmans serve out cool water from little pahnee-chowkees through window-like openings. Wealthy Hindoos, desirous of performing some meritorious act to perpetuate their memory when dead, frequently build a pahnee-chowkee by the roadside and endow it with sufficient land or money to employ a Brahman to serve out drinking-water to travellers.
Thirty miles from Allahabad, I pause at a wayside well to obtain a drink. It is high noon, and the well is on unshaded ground. For a brief moment my broad-brimmed helmet is removed so that a native can pour water into my hands while I hold them to my mouth. Momentary as is the experience, it is followed by an ominous throbbing and ringing in the ears—the voice of the sun's insinuating power. But a very short distance is covered when I am compelled to seek the shelter of a little road-overseer's chowkee, the symptoms of fever making their appearance with alarming severity.
The quinine that I provided myself with at Constantinople is brought into requisition for the first time; it is found to be ruined from not being kept in an air-tight vessel. A burning fever keeps me wide awake till 2 a.m., and in the absence of a punkah, prickly heat prevents my slumbering afterward. This wakeful night by the roadside enlightens me to the interesting fact that the road is teeming with people all night as well as all day, many preferring to sleep in the shade during the day and travel at night.
It is fifty miles from my chowkee to Benares, and the dread of being overtaken with serious illness away from medical assistance urges upon me the advisability of reaching there to-day, if possible. The morning is ushered in with a stiff head-wind, and the fever leaves me feeling anything but equal to pedalling against it when I mount my wheel at early daybreak. By sheer strength of will I reel off mile after mile, stopping to rest frequently at villages and under the trees.
A troop of big government elephants are having their hoofs trimmed at a village where a halt is made to obtain a bite of bread and milk. The elephants enter unmistakable objections to the process in the way of trumpeting, and act pretty much like youngsters objecting to soap and water. But a word and a gentle tap from the mahout's stick and the monster brutes roll over on their sides and submit to the inevitable with a shrill protesting trumpet.
Another diversion not less interesting than the elephants is a wrestling tournament at the police-thana, where twenty stalwart policemen, stripped as naked as the proprieties of a country where little clothing is worn anyhow will permit, are struggling for honor in the arena. Vigorous tom-toming encourages the combatants to do their best, and they flop one another over merrily, in the dampened clay, to the applause of a delighted crowd of lookers-on. The fifty miles are happily overcome by four o'clock, and with the fever heaping additional fuel on the already well-nigh unbearable heat, I arrive pretty thoroughly exhausted at Clarke's Hotel, in the European quarter of Benares.
Of all the cities of the East, Benares is perhaps the most interesting at the present day to the European tourist. Its fourteen hundred shivalas or idol temples, and two hundred and eighty mosques, its wonderful bathing ghauts swarming with pilgrims washing away their sins, the burning bodies, the sacred Ganges, the hideous idols at every corner of the streets, and its strange idolatrous population, make up a scene that awakens one to a keen appreciation of its novelty. One realizes fully that here the idolatry, the "bowing down before images" that in our Sunday-school days used to seem so unutterably wicked and perverse, so monstrous, and so far, far away, is a tangible fact. To keep up their outward appearance on a par with the holiness of their city, men streak their faces and women mark the parting in their hair with red. Sacred bulls are allowed to roam the streets at will, and the chief business of a large proportion of the population seems to be the keeping of religious observances and paying devotion to the multitudinous idols scattered about the city.
The presiding deity of Benares is the great Siva—"The Great God," "The Glorious," "The Three-Eyed," and lord of over one thousand similarly grandiloquent titles, and he is represented by the Bishesharnath ka shivala, a temple whose dome shines resplendent with gold-leaf, and which is known to Europeans as the Golden Temple. Siva is considered the king of all the Hindoo deities in the Benares Pauch-kos, and is consequently honored above all other idols in the number of devotees that pay homage to him daily. His income from offerings amounts to many thousands of rupees annually: there is a reservoir for the reception of offerings about three feet square by half that in depth. The Maharajah Ranjit Singh, Rajah of the Punjab, once filled this place with gold mohurs; many wealthy Hindoos have from time to time filled it with rupees.
The old guide whom I have employed to show me about then conducts me into the "Cow Temple," a filthy court containing a number of pampered-looking Brahman bulls, and several youthful bovines whose great privilege it is to roam about the court-yard and accept tid-bits from the hands of devotees. In the same court-yard-like shivala are several red idols, and the numerous comers and goers make the place as animated as a vegetable market at early morning. Priests, too, are here in numbers; seated on a central elevation they make red marks on the faces of the devotees, dipping in the mixture with their finger; in return they receive a small coin, or a pinch of rice or grain is thrown into a vessel placed there for the purpose.
In many stalls are big piles of flower-petals which devotees purchase to present as offerings. Men and women by the hundred are encountered in the narrow streets, passing briskly along with baskets containing a supply of these petals, a dish of rice, and a bowl of water; one would think, from their business-like manner, that they were going, or had been, marketing. They are going the morning round of their favorite gods, or the gods whose particular services they happen to stand in need of at the time; before these idols they pause for a moment, mutter their supplications, and sprinkle them with water and flower-petals, passing from one deity to another in a most business-like, matter-of-fact manner. Women unblessed with children throng to the idols of Sidheswari and Sankatadevi, bestowing offerings and making supplication for sons and daughters; pilgrims from afar are flocking to Sakhi-Banaik, whose office it is to testify in the next world of their pilgrimage in this. No matter how far a pilgrim has come, and how many offerings he has bestowed since his arrival, unless he repair to the shivala of Sakhi Banaik and duly report his appearance, his pilgrimage will have been performed in vain.
Everywhere, in niches of the walls, under trees, on pedestals at frequent corners, are idols, hideously ugly; red idols, idols with silver faces and stone bodies, some with mouths from ear to ear, big idols, little idols, the worst omnium gatherum imaginable. Sati, nothing visible but her curious silver face, beams over a black mother-hubbard sort of gown that conceals whatever she may possess in the way of a body; Jagaddatri, the Mother of the World, with four arms, seated on a lion; Brahma, with five eyes and four mouths, curiously made to supply quadruple faces. Karn-adeva, the handsome little God of Love (the Hindoo Cupid), whom the cruel Siva once slew with a beam from his third eye—all these and multitudinous others greet the curious sight-seer whichever way he turns. Hanuman, too, is not forgotten, the great Monkey King who aided Kama in his expedition to Ceylon; outside the city proper is the monkey temple, where thousands of the sacred anthropoids do congregate and consider themselves at home. Then there is the fakirs' temple, the most beautifully carved shivala in Benares; here priests distribute handfuls of soaked grain to all mendicants who present themselves. The grain is supplied by wealthy Hindoos, and both priests and patrons consider it a great sin to allow a religious mendicant to go away from the temple empty-handed.