Following the Equator - Mark Twain (the reading list .txt) 📗

princes on pilgrimage record their names and the date of their visit. This is to keep the prince's religious account straight, and his spiritual person safe; but the record has the added value of keeping the pedigree authentic, too.

When I think of Bombay now, at this distance of time, I seem to have a kaleidoscope at my eye; and I hear the clash of the glass bits as the splendid figures change, and fall apart, and flash into new forms, figure after figure, and with the birth of each new form I feel my skin crinkle and my nerve-web tingle with a new thrill of wonder and delight. These remembered pictures float past me in a sequence of contracts; following the same order always, and always whirling by and disappearing with the swiftness of a dream, leaving me with the sense that the actuality was the experience of an hour, at most, whereas it really covered days, I think.

The series begins with the hiring of a "bearer"native man-servanta person who should be selected with some care, because as long as he is in your employ he will be about as near to you as your clothes.

In India your day may be said to begin with the "bearer's" knock on the bedroom door, accompanied by a formula of, wordsa formula which is intended to mean that the bath is ready. It doesn't really seem to mean anything at all. But that is because you are not used to "bearer" English. You will presently understand.

Where he gets his English is his own secret. There is nothing like it elsewhere in the earth; or even in paradise, perhaps, but the other place is probably full of it. You hire him as soon as you touch Indian soil; for no matter what your sex is, you cannot do without him. He is messenger, valet, chambermaid, table-waiter, lady's maid, courierhe is everything. He carries a coarse linen clothes-bag and a quilt; he sleeps on the stone floor outside your chamber door, and gets his meals you do not know where nor when; you only know that he is not fed on the premises, either when you are in a hotel or when you are a guest in a private house. His wages are largefrom an Indian point of viewand he feeds and clothes himself out of them. We had three of him in two and a half months. The first one's rate was thirty rupees a month that is to say, twenty-seven cents a day; the rate of the others, Rs. 40 (40 rupees) a month. A princely sum; for the native switchman on a railway and the native servant in a private family get only Rs. 7 per month, and the farm-hand only 4. The two former feed and clothe themselves and their families on their $1.90 per month; but I cannot believe that the farmhand has to feed himself on his $1.08. I think the farm probably feeds him, and that the whole of his wages, except a trifle for the priest, go to the support of his family. That is, to the feeding of his family; for they live in a mud hut, hand-made, and, doubtless, rent-free, and they wear no clothes; at least, nothing more than a rag. And not much of a rag at that, in the case of the males. However, these are handsome times for the farm-hand; he was not always the child of luxury that he is now. The Chief Commissioner of the Central Provinces, in a recent official utterance wherein he was rebuking a native deputation for complaining of hard times, reminded them that they could easily remember when a farm-hand's wages were only half a rupee (former value) a monththat is to say, less than a cent a day; nearly $2.90 a year. If such a wage-earner had a good deal of a familyand they all have that, for God is very good to these poor natives in some wayshe would save a profit of fifteen cents, clean and clear, out of his year's toil; I mean a frugal, thrifty person would, not one given to display and ostentation. And if he owed $13.50 and took good care of his health, he could pay it off in ninety years. Then he could hold up his head, and look his creditors in the face again.

Think of these facts and what they mean. India does not consist of cities. There are no cities in Indiato speak of. Its stupendous population consists of farm-laborers. India is one vast farmone almost interminable stretch of fields with mud fences between. . . Think of the above facts; and consider what an incredible aggregate of poverty they place before you.

The first Bearer that applied, waited below and sent up his recommendations. That was the first morning in Bombay. We read them over; carefully, cautiously, thoughtfully. There was not a fault to find with themexcept one; they were all from Americans. Is that a slur? If it is, it is a deserved one. In my experience, an American's recommendation of a servant is not usually valuable. We are too good-natured a race; we hate to say the unpleasant thing; we shrink from speaking the unkind truth about a poor fellow whose bread depends upon our verdict; so we speak of his good points only, thus not scrupling to tell a liea silent liefor in not mentioning his bad ones we as good as say he hasn't any. The only difference that I know of between a silent lie and a spoken one is, that the silent lie is a less respectable one than the other. And it can deceive, whereas the other can'tas a rule. We not only tell the silent lie as to a servant's faults, but we sin in another way: we overpraise his merits; for when it comes to writing recommendations of servants we are a nation of gushers. And we have not the Frenchman's excuse. In France you must give the departing servant a good recommendation; and you must conceal his faults; you have no choice. If you mention his faults for the protection of the next candidate for his services, he can sue you for damages; and the court will award them, too; and, moreover, the judge will give you a sharp dressing-down from the bench for trying to destroy a poor man's character, and rob him of his bread. I do not state this on my own authority, I got it from a French physician of fame and reputea man who was born in Paris, and had practiced there all his life. And he said that he spoke not merely from common knowledge, but from exasperating personal experience.

As I was saying, the Bearer's recommendations were all from American tourists; and St. Peter would have admitted him to the fields of the blest on themI mean if he is as unfamiliar with our people and our ways as I suppose he is. According to these recommendations, Manuel X. was supreme in all the arts connected with his complex trade; and these manifold arts were mentionedand praised-in detail. His English was spoken of in terms of warm admirationadmiration verging upon rapture. I took pleased note of that, and hoped that some of it might be true.

We had to have some one right away; so the family went down stairs and took him a week on trial; then sent him up to me and departed on their affairs. I was shut up in my quarters with a bronchial cough, and glad to have something fresh to look at, something new to play with. Manuel filled the bill; Manuel was very welcome. He was toward fifty years old, tall, slender, with a slight stoopan artificial stoop, a deferential stoop, a stoop rigidified by long habitwith face of European mould; short hair intensely black; gentle black eyes, timid black eyes, indeed; complexion very dark, nearly black in fact; face smooth-shaven. He was bareheaded and barefooted, and was never otherwise while his week with us lasted; his clothing was European, cheap, flimsy, and showed much wear.

He stood before me and inclined his head (and body) in the pathetic Indian way, touching his forehead with the fingerends of his right hand, in salute. I said:

"Manuel, you are evidently Indian, but you seem to have a Spanish name when you put it all together. How is that?"

A perplexed look gathered in his face; it was plain that he had not understoodbut he didn't let on. He spoke back placidly.

"Name, Manuel. Yes, master."

"I know; but how did you get the name?"

"Oh, yes, I suppose. Think happen so. Father same name, not mother."

I saw that I must simplify my language and spread my words apart, if I would be understood by this English scholar.

"Wellthenhowdidyourfathergethis name?"

"Oh, he,"brightening a little"he ChristianPortygee; live in Goa; I born Goa; mother not Portygee, mother native-high-caste BrahminCoolin Brahmin; highest caste; no other so high caste. I high-caste Brahmin, too. Christian, too, same like father; high-caste Christian Brahmin, masterSalvation Army."

All this haltingly, and with difficulty. Then he had an inspiration, and began to pour out a flood of words that I could make nothing of; so I said:

"Theredon't do that. I can't understand Hindostani."

"Not Hindostani, masterEnglish. Always I speaking English sometimes when I talking every day all the time at you."

"Very well, stick to that; that is intelligible. It is not up to my hopes, it is not up to the promise of the recommendations, still it is English, and I understand it. Don't elaborate it; I don't like elaborations when they are crippled by uncertainty of touch."

"Master?"

"Oh, never mind; it was only a random thought; I didn't expect you to understand it. How did you get your English; is it an acquirement, or just a gift of God?"

After some hesitationpiously:

"Yes, he very good. Christian god very good, Hindoo god very good, too. Two million Hindoo god, one Christian godmake two million and one. All mine; two million and one god. I got a plenty. Sometime I pray all time at those, keep it up, go all time every day; give something at shrine, all good for me, make me better man; good for me, good for my family, dam good."

Then he had another inspiration, and went rambling off into fervent confusions and incoherencies, and I had to stop him again. I thought we had talked enough, so I told him to go to the bathroom and clean it up and remove the slopsthis to get rid of him. He went away, seeming to understand, and got out some of my clothes and began to brush them. I repeated my desire several times, simplifying and re-simplifying it, and at last he got the idea. Then he went away and put a coolie at the work, and explained that he would lose caste if he did it himself; it would be pollution, by the law of his caste, and it would cost him a deal of fuss and trouble to purify himself and accomplish his rehabilitation. He said that that kind of work was strictly forbidden to persons of caste, and as strictly restricted to the very bottom layer of Hindoo societythe despised 'Sudra' (the toiler, the laborer). He was right; and apparently