I thought of saying 'jeldy jow', but I couldn't remember what it meant, so I didn't say it. I knew another phrase, but it wouldn't come to my mind. I moved on, purposing to dismiss him from my thoughts, but his bare legs and bare feet kept him there. They kept drawing me back from the sunny side to a point whence I could see him. At the end of an hour he had not changed his att.i.tude in the least degree. It was a curious and impressive exhibition of meekness and patience, or fort.i.tude or indifference, I did not know which. But it worried me, and it was spoiling my morning. In fact, it spoiled two hours of it quite thoroughly. I quitted this vicinity, then, and left him to punish himself as much as he might want to. But up to that time the man had not changed his att.i.tude a hair. He will always remain with me, I suppose; his figure never grows vague in my memory. Whenever I read of Indian resignation, Indian patience under wrongs, hardships, and misfortunes, he comes before me. He becomes a personification, and stands for India in trouble. And for untold ages India in trouble has been pursued with the very remark which I was going to utter but didn't, because its meaning had slipped me: "Jeldy jow!" ("Come, shove along!") Why, it was the very thing.

In the early brightness we made a long drive out to the Fort. Part of the way was beautiful. It led under stately trees and through groups of native houses and by the usual village well, where the picturesque gangs are always flocking to and fro and laughing and chattering; and this time brawny men were deluging their bronze bodies with the limpid water, and making a refreshing and enticing show of it; enticing, for the sun was already transacting business, firing India up for the day. There was plenty of this early bathing going on, for it was getting toward breakfast time, and with an unpurified body the Hindoo must not eat.

Then we struck into the hot plain, and found the roads crowded with pilgrims of both s.e.xes, for one of the great religious fairs of India was being held, just beyond the Fort, at the junction of the sacred rivers, the Ganges and the Jumna. Three sacred rivers, I should have said, for there is a subterranean one. n.o.body has seen it, but that doesn't signify. The fact that it is there is enough. These pilgrims had come from all over India; some of them had been months on the way, plodding patiently along in the heat and dust, worn, poor, hungry, but supported and sustained by an unwavering faith and belief; they were supremely happy and content, now; their full and sufficient reward was at hand; they were going to be cleansed from every vestige of sin and corruption by these holy waters which make utterly pure whatsoever thing they touch, even the dead and rotten. It is wonderful, the power of a faith like that, that can make mult.i.tudes upon mult.i.tudes of the old and weak and the young and frail enter without hesitation or complaint upon such incredible journeys and endure the resultant miseries without repining. It is done in love, or it is done in fear; I do not know which it is. No matter what the impulse is, the act born of it is beyond imagination marvelous to our kind of people, the cold whites. There are choice great natures among us that could exhibit the equivalent of this prodigious self-sacrifice, but the rest of us know that we should not be equal to anything approaching it. Still, we all talk self-sacrifice, and this makes me hope that we are large enough to honor it in the Hindoo.

Two millions of natives arrive at this fair every year. How many start, and die on the road, from age and fatigue and disease and scanty nourishment, and how many die on the return, from the same causes, no one knows; but the tale is great, one may say enormous. Every twelfth year is held to be a year of peculiar grace; a greatly augmented volume of pilgrims results then. The twelfth year has held this distinction since the remotest times, it is said. It is said also that there is to be but one more twelfth year-for the Ganges. After that, that holiest of all sacred rivers will cease to be holy, and will be abandoned by the pilgrim for many centuries; how many, the wise men have not stated. At the end of that interval it will become holy again. Meantime, the data will be arranged by those people who have charge of all such matters, the great chief Brahmins. It will be like shutting down a mint. At a first glance it looks most unbrahminically uncommercial, but I am not disturbed, being soothed and tranquilized by their reputation. "Brer fox he lay low," as Uncle Remus says; and at the judicious time he will spring something on the Indian public which will show that he was not financially asleep when he took the Ganges out of the market.

Great numbers of the natives along the roads were bringing away holy water from the rivers. They would carry it far and wide in India and sell it. Tavernier, the French traveler (17th century), notes that Ganges water is often given at weddings, "each guest receiving a cup or two, according to the liberality of the host; sometimes 2,000 or 3,000 rupees' worth of it is consumed at a wedding."

The Fort is a huge old structure, and has had a large experience in religions. In its great court stands a monolith which was placed there more than 2,000 years ago to preach (Budhism) by its pious inscription; the Fort was built three centuries ago by a Mohammedan Emperor-a resanctification of the place in the interest of that religion. There is a Hindoo temple, too, with subterranean ramifications stocked with shrines and idols; and now the Fort belongs to the English, it contains a Christian Church. Insured in all the companies.

From the lofty ramparts one has a fine view of the sacred rivers. They join at that point-the pale blue Jumna, apparently clean and clear, and the muddy Ganges, dull yellow and not clean. On a long curved spit between the rivers, towns of tents were visible, with a mult.i.tude of fluttering pennons, and a mighty swarm of pilgrims. It was a troublesome place to get down to, and not a quiet place when you arrived; but it was interesting. There was a world of activity and turmoil and noise, partly religious, partly commercial; for the Mohammedans were there to curse and sell, and the Hindoos to buy and pray. It is a fair as well as a religious festival. Crowds were bathing, praying, and drinking the purifying waters, and many sick pilgrims had come long journeys in palanquins to be healed of their maladies by a bath; or if that might not be, then to die on the blessed banks and so make sure of heaven. There were fakeers in plenty, with their bodies dusted over with ashes and their long hair caked together with cow-dung; for the cow is holy and so is the rest of it; so holy that the good Hindoo peasant frescoes the walls of his hut with this refuse, and also constructs ornamental figures out of it for the gracing of his dirt floor. There were seated families, fearfully and wonderfully painted, who by att.i.tude and grouping represented the families of certain great G.o.ds. There was a holy man who sat naked by the day and by the week on a cl.u.s.ter of iron spikes, and did not seem to mind it; and another holy man, who stood all day holding his withered arms motionless aloft, and was said to have been doing it for years. All of these performers have a cloth on the ground beside them for the reception of contributions, and even the poorest of the people give a trifle and hope that the sacrifice will be blessed to him. At last came a procession of naked holy people marching by and chanting, and I wrenched myself away.

CHAPTER L.

The man who is ostentatious of his modesty is twin to the statue that wears a fig-leaf.

-Pudd'nhead Wilson's New Calendar.

The journey to Benares was all in daylight, and occupied but a few hours. It was admirably dusty. The dust settled upon you in a thick ashy layer and turned you into a fakeer, with nothing lacking to the role but the cow manure and the sense of holiness. There was a change of cars about mid-afternoon at Moghul-serai-if that was the name-and a wait of two hours there for the Benares train. We could have found a carriage and driven to the sacred city, but we should have lost the wait. In other countries a long wait at a station is a dull thing and tedious, but one has no right to have that feeling in India. You have the monster crowd of bejeweled natives, the stir, the bustle, the confusion, the shifting splendors of the costumes-dear me, the delight of it, the charm of it are beyond speech. The two-hour wait was over too soon. Among other satisfying things to look at was a minor native prince from the backwoods somewhere, with his guard of honor, a ragged but wonderfully gaudy gang of fifty dark barbarians armed with rusty flint-lock muskets. The general show came so near to exhausting variety that one would have said that no addition to it could be conspicuous, but when this Falstaff and his motleys marched through it one saw that that seeming impossibility had happened.

We got away by and by, and soon reached the outer edge of Benares; then there was another wait; but, as usual, with something to look at. This was a cl.u.s.ter of little canvas-boxes-palanquins. A canvas-box is not much of a sight-when empty; but when there is a lady in it, it is an object of interest. These boxes were grouped apart, in the full blaze of the terrible sun during the three-quarters of an hour that we tarried there. They contained zenana ladies. They had to sit up; there was not room enough to stretch out. They probably did not mind it. They are used to the close captivity of their dwellings all their lives; when they go a journey they are carried to the train in these boxes; in the train they have to be secluded from inspection. Many people pity them, and I always did it myself and never charged anything; but it is doubtful if this compa.s.sion is valued. While we were in India some good-hearted Europeans in one of the cities proposed to restrict a large park to the use of zenana ladies, so that they could go there and in a.s.sured privacy go about unveiled and enjoy the sunshine and air as they had never enjoyed them before. The good intentions back of the proposition were recognized, and sincere thanks returned for it, but the proposition itself met with a prompt declination at the hands of those who were authorized to speak for the zenana ladies. Apparently, the idea was shocking to the ladies-indeed, it was quite manifestly shocking. Was that proposition the equivalent of inviting European ladies to a.s.semble scantily and scandalously clothed in the seclusion of a private park? It seemed to be about that.

Without doubt modesty is nothing less than a holy feeling; and without doubt the person whose rule of modesty has been transgressed feels the same sort of wound that he would feel if something made holy to him by his religion had suffered a desecration. I say "rule of modesty" because there are about a million rules in the world, and this makes a million standards to be looked out for. Major Sleeman mentions the case of some high-caste veiled ladies who were profoundly scandalized when some English young ladies pa.s.sed by with faces bare to the world; so scandalized that they spoke out with strong indignation and wondered that people could be so shameless as to expose their persons like that. And yet "the legs of the objectors were naked to mid-thigh." Both parties were clean-minded and irreproachably modest, while abiding by their separate rules, but they couldn't have traded rules for a change without suffering considerable discomfort. All human rules are more or less idiotic, I suppose. It is best so, no doubt. The way it is now, the asylums can hold the sane people, but if we tried to shut up the insane we should run out of building materials.

You have a long drive through the outskirts of Benares before you get to the hotel. And all the aspects are melancholy. It is a vision of dusty sterility, decaying temples, crumbling tombs, broken mud walls, shabby huts. The whole region seems to ache with age and penury. It must take ten thousand years of want to produce such an aspect. We were still outside of the great native city when we reached the hotel. It was a quiet and homelike house, inviting, and manifestly comfortable. But we liked its annex better, and went thither. It was a mile away, perhaps, and stood in the midst of a large compound, and was built bungalow fashion, everything on the ground floor, and a veranda all around. They have doors in India, but I don't know why. They don't fasten, and they stand open, as a rule, with a curtain hanging in the doors.p.a.ce to keep out the glare of the sun. Still, there is plenty of privacy, for no white person will come in without notice, of course. The native men servants will, but they don't seem to count. They glide in, barefoot and noiseless, and are in the midst before one knows it. At first this is a shock, and sometimes it is an embarra.s.sment; but one has to get used to it, and does.

There was one tree in the compound, and a monkey lived in it. At first I was strongly interested in the tree, for I was told that it was the renowned peepul-the tree in whose shadow you cannot tell a lie. This one failed to stand the test, and I went away from it disappointed. There was a softly creaking well close by, and a couple of oxen drew water from it by the hour, superintended by two natives dressed in the usual "turban and pocket-handkerchief." The tree and the well were the only scenery, and so the compound was a soothing and lonesome and satisfying place; and very restful after so many activities. There was n.o.body in our bungalow but ourselves; the other guests were in the next one, where the table d'hote was furnished. A body could not be more pleasantly situated. Each room had the customary bath attached-a room ten or twelve feet square, with a roomy stone-paved pit in it and abundance of water. One could not easily improve upon this arrangement, except by furnishing it with cold water and excluding the hot, in deference to the fervency of the climate; but that is forbidden. It would damage the bather's health. The stranger is warned against taking cold baths in India, but even the most intelligent strangers are fools, and they do not obey, and so they presently get laid up. I was the most intelligent fool that pa.s.sed through, that year. But I am still more intelligent now. Now that it is too late.

I wonder if the 'dorian', if that is the name of it, is another superst.i.tion, like the peepul tree. There was a great abundance and variety of tropical fruits, but the dorian was never in evidence. It was never the season for the dorian. It was always going to arrive from Burma sometime or other, but it never did. By all accounts it was a most strange fruit, and incomparably delicious to the taste, but not to the smell. Its rind was said to exude a stench of so atrocious a nature that when a dorian was in the room even the presence of a polecat was a refreshment. We found many who had eaten the dorian, and they all spoke of it with a sort of rapture. They said that if you could hold your nose until the fruit was in your mouth a sacred joy would suffuse you from head to foot that would make you oblivious to the smell of the rind, but that if your grip slipped and you caught the smell of the rind before the fruit was in your mouth, you would faint. There is a fortune in that rind. Some day somebody will import it into Europe and sell it for cheese.

Benares was not a disappointment. It justified its reputation as a curiosity. It is on high ground, and overhangs a grand curve of the Ganges. It is a vast ma.s.s of building, compactly crusting a hill, and is cloven in all directions by an intricate confusion of cracks which stand for streets. Tall, slim minarets and beflagged temple-spires rise out of it and give it picturesqueness, viewed from the river. The city is as busy as an ant-hill, and the hurly-burly of human life swarming along the web of narrow streets reminds one of the ants. The sacred cow swarms along, too, and goes whither she pleases, and takes toll of the grain-shops, and is very much in the way, and is a good deal of a nuisance, since she must not be molested.

Benares is older than history, older than tradition, older even than legend, and looks twice as old as all of them put together. From a Hindoo statement quoted in Rev. Mr. Parker's compact and lucid Guide to Benares, I find that the site of the town was the beginning-place of the Creation. It was merely an upright "lingam," at first, no larger than a stove-pipe, and stood in the midst of a sh.o.r.eless ocean. This was the work of the G.o.d Vishnu. Later he spread the lingam out till its surface was ten miles across. Still it was not large enough for the business; therefore he presently built the globe around it. Benares is thus the center of the earth. This is considered an advantage.

It has had a tumultuous history, both materially and spiritually. It started Brahminically, many ages ago; then by and by Buddha came in recent times 2,500 years ago, and after that it was Buddhist during many centuries-twelve, perhaps-but the Brahmins got the upper hand again, then, and have held it ever since. It is unspeakably sacred in Hindoo eyes, and is as unsanitary as it is sacred, and smells like the rind of the dorian. It is the headquarters of the Brahmin faith, and one-eighth of the population are priests of that church. But it is not an overstock, for they have all India as a prey. All India flocks thither on pilgrimage, and pours its savings into the pockets of the priests in a generous stream, which never fails. A priest with a good stand on the sh.o.r.e of the Ganges is much better off than the sweeper of the best crossing in London. A good stand is worth a world of money. The holy proprietor of it sits under his grand spectacular umbrella and blesses people all his life, and collects his commission, and grows fat and rich; and the stand pa.s.ses from father to son, down and down and down through the ages, and remains a permanent and lucrative estate in the family. As Mr. Parker suggests, it can become a subject of dispute, at one time or another, and then the matter will be settled, not by prayer and fasting and consultations with Vishnu, but by the intervention of a much more puissant power-an English court. In Bombay I was told by an American missionary that in India there are 640 Protestant missionaries at work. At first it seemed an immense force, but of course that was a thoughtless idea. One missionary to 500,000 natives-no, that is not a force; it is the reverse of it; 640 marching against an intrenched camp of 300,000,000-the odds are too great. A force of 640 in Benares alone would have its hands over-full with 8,000 Brahmin priests for adversary. Missionaries need to be well equipped with hope and confidence, and this equipment they seem to have always had in all parts of the world. Mr. Parker has it. It enables him to get a favorable outlook out of statistics which might add up differently with other mathematicians. For instance: "During the past few years competent observers declare that the number of pilgrims to Benares has increased."

And then he adds up this fact and gets this conclusion: "But the revival, if so it may be called, has in it the marks of death. It is a spasmodic struggle before dissolution."

In this world we have seen the Roman Catholic power dying, upon these same terms, for many centuries. Many a time we have gotten all ready for the funeral and found it postponed again, on account of the weather or something. Taught by experience, we ought not to put on our things for this Brahminical one till we see the procession move. Apparently one of the most uncertain things in the world is the funeral of a religion.

I should have been glad to acquire some sort of idea of Hindoo theology, but the difficulties were too great, the matter was too intricate. Even the mere A, B, C of it is baffling.

There is a trinity-Brahma, Shiva, and Vishnu-independent powers, apparently, though one cannot feel quite sure of that, because in one of the temples there is an image where an attempt has been made to concentrate the three in one person. The three have other names and plenty of them, and this makes confusion in one's mind. The three have wives and the wives have several names, and this increases the confusion. There are children, the children have many names, and thus the confusion goes on and on. It is not worth while to try to get any grip upon the cloud of minor G.o.ds, there are too many of them.

It is even a justifiable economy to leave Brahma, the chiefest G.o.d of all, out of your studies, for he seems to cut no great figure in India. The vast bulk of the national worship is lavished upon Shiva and Vishnu and their families. Shiva's symbol-the "lingam" with which Vishnu began the Creation-is worshiped by everybody, apparently. It is the commonest object in Benares. It is on view everywhere, it is garlanded with flowers, offerings are made to it, it suffers no neglect. Commonly it is an upright stone, shaped like a thimble-sometimes like an elongated thimble. This priapus-worship, then, is older than history. Mr. Parker says that the lingams in Benares "outnumber the inhabitants."

In Benares there are many Mohammedan mosques. There are Hindoo temples without number-these quaintly shaped and elaborately sculptured little stone jugs crowd all the lanes. The Ganges itself and every individual drop of water in it are temples. Religion, then, is the business of Benares, just as gold-production is the business of Johannesburg. Other industries count for nothing as compared with the vast and all-absorbing rush and drive and boom of the town's specialty. Benares is the sacredest of sacred cities. The moment you step across the sharply-defined line which separates it from the rest of the globe, you stand upon ineffably and unspeakably holy ground. Mr. Parker says: "It is impossible to convey any adequate idea of the intense feelings of veneration and affection with which the pious Hindoo regards 'Holy Kashi' (Benares)." And then he gives you this vivid and moving picture: "Let a Hindoo regiment be marched through the district, and as soon as they cross the line and enter the limits of the holy place they rend the air with cries of 'Kashi ji ki jai jai jai! (Holy Kashi! Hail to thee! Hail! Hail! Hail)'. The weary pilgrim scarcely able to stand, with age and weakness, blinded by the dust and heat, and almost dead with fatigue, crawls out of the oven-like railway carriage and as soon as his feet touch the ground he lifts up his withered hands and utters the same pious exclamation. Let a European in some distant city in casual talk in the bazar mention the fact that he has lived at Benares, and at once voices will be raised to call down blessings on his head, for a dweller in Benares is of all men most blessed."

It makes our own religious enthusiasm seem pale and cold. Inasmuch as the life of religion is in the heart, not the head, Mr. Parker's touching picture seems to promise a sort of indefinite postponement of that funeral.

CHAPTER LI.

Let me make the superst.i.tions of a nation and I care not who makes its laws or its songs either.

-Pudd'nhead Wilson's New Calendar.

Yes, the city of Benares is in effect just a big church, a religious hive, whose every cell is a temple, a shrine or a mosque, and whose every conceivable earthly and heavenly good is procurable under one roof, so to speak-a sort of Army and Navy Stores, theologically stocked.

I will make out a little itinerary for the pilgrim; then you will see how handy the system is, how convenient, how comprehensive. If you go to Benares with a serious desire to spiritually benefit yourself, you will find it valuable. I got some of the facts from conversations with the Rev. Mr. Parker and the others from his Guide to Benares; they are therefore trustworthy.

1. Purification. At sunrise you must go down to the Ganges and bathe, pray, and drink some of the water. This is for your general purification.

2. Protection against Hunger. Next, you must fortify yourself against the sorrowful earthly ill just named. This you will do by worshiping for a moment in the Cow Temple. By the door of it you will find an image of Ganesh, son of Shiva; it has the head of an elephant on a human body; its face and hands are of silver. You will worship it a little, and pa.s.s on, into a covered veranda, where you will find devotees reciting from the sacred books, with the help of instructors. In this place are groups of rude and dismal idols. You may contribute something for their support; then pa.s.s into the temple, a grim and stenchy place, for it is populous with sacred cows and with beggars. You will give something to the beggars, and "reverently kiss the tails" of such cows as pa.s.s along, for these cows are peculiarly holy, and this act of worship will secure you from hunger for the day.

3. "The Poor Man's Friend." You will next worship this G.o.d. He is at the bottom of a stone cistern in the temple of Dalbhyeswar, under the shade of a n.o.ble peepul tree on the bluff overlooking the Ganges, so you must go back to the river. The Poor Man's Friend is the G.o.d of material prosperity in general, and the G.o.d of the rain in particular. You will secure material prosperity, or both, by worshiping him. He is Shiva, under a new alias, and he abides in the bottom of that cistern, in the form of a stone lingam. You pour Ganges water over him, and in return for this homage you get the promised benefits. If there is any delay about the rain, you must pour water in until the cistern is full; the rain will then be sure to come.

4. Fever. At the Kedar Ghat you will find a long flight of stone steps leading down to the river. Half way down is a tank filled with sewage. Drink as much of it as you want. It is for fever.

5. Smallpox. Go straight from there to the central Ghat. At its upstream end you will find a small whitewashed building, which is a temple sacred to Sitala, G.o.ddess of smallpox. Her under-study is there-a rude human figure behind a bra.s.s screen. You will worship this for reasons to be furnished presently.

6. The Well of Fate. For certain reasons you will next go and do homage at this well. You will find it in the Dandpan Temple, in the city. The sunlight falls into it from a square hole in the masonry above. You will approach it with awe, for your life is now at stake. You will bend over and look. If the fates are propitious, you will see your face pictured in the water far down in the well. If matters have been otherwise ordered, a sudden cloud will mask the sun and you will see nothing. This means that you have not six months to live. If you are already at the point of death, your circ.u.mstances are now serious. There is no time to lose. Let this world go, arrange for the next one. Handily situated, at your very elbow, is opportunity for this. You turn and worship the image of Maha Kal, the Great Fate, and happiness in the life to come is secured. If there is breath in your body yet, you should now make an effort to get a further lease of the present life. You have a chance. There is a chance for everything in this admirably stocked and wonderfully systemized Spiritual and Temporal Army and Navy Store. You must get yourself carried to the 7. Well of Long Life. This is within the precincts of the mouldering and venerable Briddhkal Temple, which is one of the oldest in Benares. You pa.s.s in by a stone image of the monkey G.o.d, Hanuman, and there, among the ruined courtyards, you will find a shallow pool of stagnant sewage. It smells like the best limburger cheese, and is filthy with the washings of rotting lepers, but that is nothing, bathe in it; bathe in it gratefully and worshipfully, for this is the Fountain of Youth; these are the Waters of Long Life. Your gray hairs will disappear, and with them your wrinkles and your rheumatism, the burdens of care and the weariness of age, and you will come out young, fresh, elastic, and full of eagerness for the new race of life. Now will come flooding upon you the manifold desires that haunt the dear dreams of the morning of life. You will go whither you will find 8. Fulfillment of Desire. To wit, to the Kameshwar Temple, sacred to Shiva as the Lord of Desires. Arrange for yours there. And if you like to look at idols among the pack and jam of temples, there you will find enough to stock a museum. You will begin to commit sins now with a fresh, new vivacity; therefore, it will be well to go frequently to a place where you can get 9. Temporary Cleansing from Sin. To wit, to the Well of the Earring. You must approach this with the profoundest reverence, for it is unutterably sacred. It is, indeed, the most sacred place in Benares, the very Holy of Holies, in the estimation of the people. It is a railed tank, with stone stairways leading down to the water. The water is not clean. Of course it could not be, for people are always bathing in it. As long as you choose to stand and look, you will see the files of sinners descending and ascending-descending soiled with sin, ascending purged from it. "The liar, the thief, the murderer, and the adulterer may here wash and be clean," says the Rev. Mr. Parker, in his book. Very well. I know Mr. Parker, and I believe it; but if anybody else had said it, I should consider him a person who had better go down in the tank and take another wash. The G.o.d Vishnu dug this tank. He had nothing to dig with but his "discus." I do not know what a discus is, but I know it is a poor thing to dig tanks with, because, by the time this one was finished, it was full of sweat-Vishnu's sweat. He constructed the site that Benares stands on, and afterward built the globe around it, and thought nothing of it, yet sweated like that over a little thing like this tank. One of these statements is doubtful. I do not know which one it is, but I think it difficult not to believe that a G.o.d who could build a world around Benares would not be intelligent enough to build it around the tank too, and not have to dig it. Youth, long life, temporary purification from sin, salvation through propitiation of the Great Fate-these are all good. But you must do something more. You must 10. Make Salvation Sure. There are several ways. To get drowned in the Ganges is one, but that is not pleasant. To die within the limits of Benares is another; but that is a risky one, because you might be out of town when your time came. The best one of all is the Pilgrimage Around the City. You must walk; also, you must go barefoot. The tramp is forty-four miles, for the road winds out into the country a piece, and you will be marching five or six days. But you will have plenty of company. You will move with throngs and hosts of happy pilgrims whose radiant costumes will make the spectacle beautiful and whose glad songs and holy pans of triumph will banish your fatigues and cheer your spirit; and at intervals there will be temples where you may sleep and be refreshed with food. The pilgrimage completed, you have purchased salvation, and paid for it. But you may not get it unless you 11. Get Your Redemption Recorded. You can get this done at the Sakhi Binayak Temple, and it is best to do it, for otherwise you might not be able to prove that you had made the pilgrimage in case the matter should some day come to be disputed. That temple is in a lane back of the Cow Temple. Over the door is a red image of Ganesh of the elephant head, son and heir of Shiva, and Prince of Wales to the Theological Monarchy, so to speak. Within is a G.o.d whose office it is to record your pilgrimage and be responsible for you. You will not see him, but you will see a Brahmin who will attend to the matter and take the money. If he should forget to collect the money, you can remind him. He knows that your salvation is now secure, but of course you would like to know it yourself. You have nothing to do but go and pray, and pay at the 12. Well of the Knowledge of Salvation. It is close to the Golden Temple. There you will see, sculptured out of a single piece of black marble, a bull which is much larger than any living bull you have ever seen, and yet is not a good likeness after all. And there also you will see a very uncommon thing-an image of Shiva. You have seen his lingam fifty thousand times already, but this is Shiva himself, and said to be a good likeness. It has three eyes. He is the only G.o.d in the firm that has three. "The well is covered by a fine canopy of stone supported by forty pillars," and around it you will find what you have already seen at almost every shrine you have visited in Benares, a mob of devout and eager pilgrims. The sacred water is being ladled out to them; with it comes to them the knowledge, clear, thrilling, absolute, that they are saved; and you can see by their faces that there is one happiness in this world which is supreme, and to which no other joy is comparable. You receive your water, you make your deposit, and now what more would you have? Gold, diamonds, power, fame? All in a single moment these things have withered to dirt, dust, ashes. The world has nothing to give you now. For you it is bankrupt.

I do not claim that the pilgrims do their acts of worship in the order and sequence above charted out in this Itinerary of mine, but I think logic suggests that they ought to do so. Instead of a helter-skelter worship, we then have a definite starting-place, and a march which carries the pilgrim steadily forward by reasoned and logical progression to a definite goal. Thus, his Ganges bath in the early morning gives him an appet.i.te; he kisses the cow-tails, and that removes it. It is now business hours, and longings for material prosperity rise in his mind, and he goes and pours water over Shiva's symbol; this insures the prosperity, but also brings on a rain, which gives him a fever. Then he drinks the sewage at the Kedar Ghat to cure the fever; it cures the fever but gives him the smallpox. He wishes to know how it is going to turn out; he goes to the Dandpan Temple and looks down the well. A clouded sun shows him that death is near. Logically his best course for the present, since he cannot tell at what moment he may die, is to secure a happy hereafter; this he does, through the agency of the Great Fate. He is safe, now, for heaven; his next move will naturally be to keep out of it as long as he can. Therefore he goes to the Briddhkal Temple and secures Youth and long life by bathing in a puddle of leper-pus which would kill a microbe. Logically, Youth has re-equipped him for sin and with the disposition to commit it; he will naturally go to the fane which is consecrated to the Fulfillment of Desires, and make arrangements. Logically, he will now go to the Well of the Earring from time to time to unload and freshen up for further banned enjoyments. But first and last and all the time he is human, and therefore in his reflective intervals he will always be speculating in "futures." He will make the Great Pilgrimage around the city and so make his salvation absolutely sure; he will also have record made of it, so that it may remain absolutely sure and not be forgotten or repudiated in the confusion of the Final Settlement. Logically, also, he will wish to have satisfying and tranquilizing personal knowledge that that salvation is secure; therefore he goes to the Well of the Knowledge of Salvation, adds that completing detail, and then goes about his affairs serene and content; serene and content, for he is now royally endowed with an advantage which no religion in this world could give him but his own; for henceforth he may commit as many million sins as he wants to and nothing can come of it.

Thus the system, properly and logically ordered, is neat, compact, clearly defined, and covers the whole ground. I desire to recommend it to such as find the other systems too difficult, exacting, and irksome for the uses of this fretful brief life of ours.

However, let me not deceive any one. My Itinerary lacks a detail. I must put it in. The truth is, that after the pilgrim has faithfully followed the requirements of the Itinerary through to the end and has secured his salvation and also the personal knowledge of that fact, there is still an accident possible to him which can annul the whole thing. If he should ever cross to the other side of the Ganges and get caught out and die there he would at once come to life again in the form of an a.s.s. Think of that, after all this trouble and expense. You see how capricious and uncertain salvation is there. The Hindoo has a childish and unreasoning aversion to being turned into an a.s.s. It is hard to tell why. One could properly expect an a.s.s to have an aversion to being turned into a Hindoo. One could understand that he could lose dignity by it; also self-respect, and nine-tenths of his intelligence. But the Hindoo changed into an a.s.s wouldn't lose anything, unless you count his religion. And he would gain much-release from his slavery to two million G.o.ds and twenty million priests, fakeers, holy mendicants, and other sacred bacilli; he would escape the Hindoo h.e.l.l; he would also escape the Hindoo heaven. These are advantages which the Hindoo ought to consider; then he would go over and die on the other side.