Following the Equator - Mark Twain (ebook offline reader txt) 📗
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—Pudd’nhead Wilson’s New Calendar.
The next picture that drifts across the field of my memory is one which is connected with religious things. We were taken by friends to see a Jain temple. It was small, and had many flags or streamers flying from poles standing above its roof; and its little battlements supported a great many small idols or images. Upstairs, inside, a solitary Jain was praying or reciting aloud in the middle of the room. Our presence did not interrupt him, nor even incommode him or modify his fervor. Ten or twelve feet in front of him was the idol, a small figure in a sitting posture. It had the pinkish look of a wax doll, but lacked the doll’s roundness of limb and approximation to correctness of form and justness of proportion. Mr. Gandhi explained every thing to us. He was delegate to the Chicago Fair Congress of Religions. It was lucidly done, in masterly English, but in time it faded from me, and now I have nothing left of that episode but an impression: a dim idea of a religious belief clothed in subtle intellectual forms, lofty and clean, barren of fleshly grossnesses; and with this another dim impression which connects that intellectual system somehow with that crude image, that inadequate idol—how, I do not know. Properly they do not seem to belong together. Apparently the idol symbolized a person who had become a saint or a god through accessions of steadily augmenting holiness acquired through a series of reincarnations and promotions extending over many ages; and was now at last a saint and qualified to vicariously receive worship and transmit it to heaven’s chancellery. Was that it?
And thence we went to Mr. Premchand Roychand’s bungalow, in Lovelane, Byculla, where an Indian prince was to receive a deputation of the Jain community who desired to congratulate him upon a high honor lately conferred upon him by his sovereign, Victoria, Empress of India. She had made him a knight of the order of the Star of India. It would seem that even the grandest Indian prince is glad to add the modest title “Sir” to his ancient native grandeurs, and is willing to do valuable service to win it. He will remit taxes liberally, and will spend money freely upon the betterment of the condition of his subjects, if there is a knighthood to be gotten by it. And he will also do good work and a deal of it to get a gun added to the salute allowed him by the British Government. Every year the Empress distributes knighthoods and adds guns for public services done by native princes. The salute of a small prince is three or four guns; princes of greater consequence have salutes that run higher and higher, gun by gun,—oh, clear away up to eleven; possibly more, but I did not hear of any above eleven-gun princes. I was told that when a four-gun prince gets a gun added, he is pretty troublesome for a while, till the novelty wears off, for he likes the music, and keeps hunting up pretexts to get himself saluted. It may be that supremely grand folk, like the Nyzam of Hyderabad and the Gaikwar of Baroda, have more than eleven guns, but I don’t know.
When we arrived at the bungalow, the large hall on the ground floor was already about full, and carriages were still flowing into the grounds. The company present made a fine show, an exhibition of human fireworks, so to speak, in the matters of costume and comminglings of brilliant color. The variety of form noticeable in the display of turbans was remarkable. We were told that the explanation of this was, that this Jain delegation was drawn from many parts of India, and that each man wore the turban that was in vogue in his own region. This diversity of turbans made a beautiful effect.
I could have wished to start a rival exhibition there, of Christian hats and clothes. I would have cleared one side of the room of its Indian splendors and repacked the space with Christians drawn from America, England, and the Colonies, dressed in the hats and habits of now, and of twenty and forty and fifty years ago. It would have been a hideous exhibition, a thoroughly devilish spectacle. Then there would have been the added disadvantage of the white complexion. It is not an unbearably unpleasant complexion when it keeps to itself, but when it comes into competition with masses of brown and black the fact is betrayed that it is endurable only because we are used to it. Nearly all black and brown skins are beautiful, but a beautiful white skin is rare. How rare, one may learn by walking down a street in Paris, New York, or London on a week-day—particularly an unfashionable street—and keeping count of the satisfactory complexions encountered in the course of a mile. Where dark complexions are massed, they make the whites look bleached-out, unwholesome, and sometimes frankly ghastly. I could notice this as a boy, down South in the slavery days before the war. The splendid black satin skin of the South African Zulus of Durban seemed to me to come very close to perfection. I can see those Zulus yet—‘ricksha athletes waiting in front of the hotel for custom; handsome and intensely black creatures, moderately clothed in loose summer stuffs whose snowy whiteness made the black all the blacker by contrast. Keeping that group in my mind, I can compare those complexions with the white ones which are streaming past this London window now:
A lady. Complexion, new parchment. Another lady. Complexion, old parchment.
Another. Pink and white, very fine.
Man. Grayish skin, with purple areas.
Man. Unwholesome fish-belly skin.
Girl. Sallow face, sprinkled with freckles.
Old woman. Face whitey-gray.
Young butcher. Face a general red flush.
Jaundiced man—mustard yellow.
Elderly lady. Colorless skin, with two conspicuous moles.
Elderly man—a drinker. Boiled-cauliflower nose in a flabby face veined with purple crinklings.
Healthy young gentleman. Fine fresh complexion.
Sick young man. His face a ghastly white.
No end of people whose skins are dull and characterless modifications of the tint which we miscall white. Some of these faces are pimply; some exhibit other signs of diseased blood; some show scars of a tint out of a harmony with the surrounding shades of color. The white man’s complexion makes no concealments. It can’t. It seemed to have been designed as a catch-all for everything that can damage it. Ladies have to paint it, and powder it, and cosmetic it, and diet it with arsenic, and enamel it, and be always enticing it, and persuading it, and pestering it, and fussing at it, to make it beautiful; and they do not succeed. But these efforts show what they think of the natural complexion, as distributed. As distributed it needs these helps. The complexion which they try to counterfeit is one which nature restricts to the few—to the very few. To ninety-nine persons she gives a bad complexion, to the hundredth a good one. The hundredth can keep it—how long? Ten years, perhaps.
The advantage is with the Zulu, I think. He starts with a beautiful complexion, and it will last him through. And as for the Indian brown—firm, smooth, blemishless, pleasant and restful to the eye, afraid of no color, harmonizing with all colors and adding a grace to them all—I think there is no sort of chance for the average white complexion against that rich and perfect tint.
To return to the bungalow. The most gorgeous costumes present were worn by some children. They seemed to blaze, so bright were the colors, and so brilliant the jewels strewing over the rich materials. These children were professional nautch-dancers, and looked like girls, but they were boys. They got up by ones and twos and fours, and danced and sang to an accompaniment of weird music. Their posturings and gesturings were elaborate and graceful, but their voices were stringently raspy and unpleasant, and there was a good deal of monotony about the tune.
By and by there was a burst of shouts and cheers outside and the prince with his train entered in fine dramatic style. He was a stately man, he was ideally costumed, and fairly festooned with ropes of gems; some of the ropes were of pearls, some were of uncut great emeralds—emeralds renowned in Bombay for their quality and value. Their size was marvelous, and enticing to the eye, those rocks. A boy—a princeling—was with the prince, and he also was a radiant exhibition.
The ceremonies were not tedious. The prince strode to his throne with the port and majesty—and the sternness—of a Julius Caesar coming to receive and receipt for a back-country kingdom and have it over and get out, and no fooling. There was a throne for the young prince, too, and the two sat there, side by side, with their officers grouped at either hand and most accurately and creditably reproducing the pictures which one sees in the books—pictures which people in the prince’s line of business have been furnishing ever since Solomon received the Queen of Sheba and showed her his things. The chief of the Jain delegation read his paper of congratulations, then pushed it into a beautifully engraved silver cylinder, which was delivered with ceremony into the prince’s hands and at once delivered by him without ceremony into the hands of an officer. I will copy the address here. It is interesting, as showing what an Indian prince’s subject may have opportunity to thank him for in these days of modern English rule, as contrasted with what his ancestor would have given them opportunity to thank him for a century and a half ago—the days of freedom unhampered by English interference. A century and a half ago an address of thanks could have been put into small space. It would have thanked the prince—
1. For not slaughtering too many of his people upon mere caprice;
2. For not stripping them bare by sudden and arbitrary tax levies, and bringing famine upon them;
3. For not upon empty pretext destroying the rich and seizing their property;
4. For not killing, blinding, imprisoning, or banishing the relatives of the royal house to protect the throne from possible plots;
5. For not betraying the subject secretly, for a bribe, into the hands of bands of professional Thugs, to be murdered and robbed in the prince’s back lot.
Those were rather common princely industries in the old times, but they and some others of a harsh sort ceased long ago under English rule. Better industries have taken their place, as this Address from the Jain community will show:
“Your Highness,—We the undersigned members of the Jain community of Bombay have the pleasure to approach your Highness with the expression of our heartfelt congratulations on the recent conference on your Highness of the Knighthood of the Most Exalted Order of the Star of India. Ten years ago we had the pleasure and privilege of welcoming your Highness to this city under circumstances which have made a memorable epoch in the history of your State, for had it not been for a generous and reasonable spirit that your Highness displayed in the negotiations between the Palitana Durbar and the Jain community, the conciliatory spirit that animated our people could not have borne fruit. That was the first step in your Highness’s administration, and it fitly elicited the praise of the Jain community, and of the Bombay Government. A decade of your Highness’s administration, combined with the abilities, training, and acquirements that your Highness brought to bear upon it, has justly earned for your Highness the unique and honourable distinction—the Knighthood of the Most Exalted Order of the Star of India, which we understand your Highness is the first to enjoy among Chiefs of your Highness’s rank and standing. And we assure your Highness that for this mark of honour that has
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