Although more has been written about Lucknow, yet the tragedy of Cawnpore is to me the more thrilling in several particulars, and that city was the scene of the greater agony.
Upon the sh.o.r.es of the Ganges River is a pretty park of sixty acres, in the center of which rises a mound. That mound covers the site of a well in which the bodies of 250 of the victims of the ma.s.sacre were cast. It is inclosed by a Gothic wall, and in the center stands a beautiful figure of an angel in white marble by an Italian artist. Her arms are crossed upon her breast and in each hand she holds a palm branch. The archway is inscribed:
"These are They which Came Out of Great Tribulation."
Chiseled in the wall that marks the circle of the well are these words:
"Sacred to the Perpetual Memory of a great Company of Christian people, chiefly Women and Children, who near this Spot were cruelly Murdered by the Followers of the Rebel Nana Dhundu Panth of Bithur, and cast, the Dying with the Dead, into the Well below on the XVth day of July, MDCCCLVII."
The story of Cawnpore has no parallel in history. It might have been repeated at Peking two or three years ago, for the conditions existed there. In the summer of 1857 sixty-one English artillerymen and about 3,000 sepoys were attached to the garrison at that place, where about 800 foreigners resided. Upon the 6th of June the native troops rose in mutiny, sacked the paymaster"s office and burned several of the public buildings. The frightened foreigners fled into one of the larger buildings of the government, where they hastily threw up fortifications and resisted a siege for three weeks. Their position having become untenable, they arranged terms of capitulation with Nana Sahib, the leader of the mutiny, who had been refused the throne and the allowance paid by the British government to the late maharaja, although the latter had adopted him in legal form and had proclaimed him his heir.
This was one of the princ.i.p.al reasons for the mutiny, and without considering the question of justice or injustice, Nana Sahib satiated his desire for vengeance under the most atrocious circ.u.mstances. Having accepted the surrender of the little garrison upon his personal a.s.surances of their security and safe conduct to Allahabad, he placed the survivors, about 700 in number, in boats upon the Ganges River and bade them good-by. As soon as the last man was on board and the word was given to start down the stream, the blast of a bugle was heard. At that signal the crews of the boats leaped into the water, leaving the pa.s.sengers without oars, and immediately the straw roofs of the boats burst into flames and showers of bullets were fired from lines of infantry drawn up on the banks. Most of those who jumped into the water to escape the flames were shot down by the bullets. And many who escaped both and endeavored to reach the sh.o.r.e were sabered by cavalrymen who awaited them. One boat load escaped.
The survivors of this incident, about 200 in number, were led back into the city, past their old homes, now in smoldering ruins, and were locked up in two rooms twenty feet long and ten feet wide. They had no beds, no furniture, no blankets, not even straw to lie upon. They were given one meal a day of coa.r.s.e bread and water, and after suffering untold agonies for fifteen days were called out in squads and hacked to pieces by the ruffians of Nana"s guard. Their bodies were cast into the well, which was afterward filled with earth and has since been the center of a memorial park.
The siege of Lucknow was somewhat different. When the mutiny broke out Sir Henry Lawrence, the governor, concentrated his small force of British soldiers, with eleven women and seven children, in his residency, which stood in the center of a park of sixty acres. It was a pretentious stone building, with a superb portico and ma.s.sive walls, and protected by deep verandas of stone. Antic.i.p.ating trouble, he had collected provisions and ammunition and was quite well prepared for a siege, although the little force around him was attacked by more than 30,000 merciless, bloodthirsty fanatics. The situation was very much as it was at Peking, only worse, and the terrific fire that was kept up by the sepoys may be judged by the battered stump of an old tree which still stands before the ruins of the residency.
Although about three feet in diameter, it was actually cut down by bullets.
On the second day of the siege, while Sir Henry Lawrence was instructing Captain Wilson, one of his aids, as to the distribution of rations, a sh.e.l.l entered his apartment, exploded at his side and gave him a mortal wound. With perfect coolness and calm fort.i.tude he appointed Major Banks his successor, instructed him in details as to the conduct of the defense, exhorted the soldiers of the garrison to their duty, pledged them never to treat with the rebels, and under no circ.u.mstances to surrender. He gave orders that he should be buried "without any fuss, like a British soldier,"
and that the only epitaph upon his tombstone should be:
"Here lies Henry Lawrence, Who Tried to do his Duty; May G.o.d have Mercy upon his soul."
He died upon the Fourth of July. Upon the 16th Major Banks, his successor in command, was killed and the authority devolved upon Captain Inglis, whose widow, the last survivor of the siege, died in London Feb. 4, 1904. The deaths averaged from fifteen to twenty daily, and most of the people were killed by an African sharpshooter who occupied a commanding post upon the roof of a neighboring house and fired through the windows of the residency without ever missing his victim. The soldiers called him "Bob the Nailer." The latter part of August he was finally killed, but not until after he had shot dozens of men, women and children among the besieged. In order to protect themselves from his shots and those from other directions the windows of the residency were barricaded, which shut out all the air and ventilation, and the heat became almost intolerable. A plague of flies set in which was so terrible that the nervous women and children frequently became frantic and hysterical.
On the 5th of September a faithful native brought the first news that a relieving force under Sir Henry Havelock and General James Outram was nearing Lucknow. On the 25th Havelock fought his way through the streets of the city, which were packed with armed rebels, and on the 26th succeeded in reaching the residency. But, although the relief was welcome, and the sufferings of the besieged were for the moment forgotten, it was considered impracticable to attempt an evacuation because the whole party would have been ma.s.sacred if they had left the walls. A young Irish clerk in the civil service, named James Kavanagh, undertook to carry a message to Sir Colin Campbell and succeeded in pa.s.sing through the lines of the enemy. On the 16th of November Campbell fought his way through the streets with 3,500 men, and the relief of Lucknow was finally effected.
A few days later Sir Henry Havelock, the hero of the first relief, died from an attack of dysentery from which he had long been suffering, and his body was buried under a wide-spreading tree in the park. The tomb of Havelock is a sacred spot to all soldiers.
A lofty obelisk marks the resting place of one of the n.o.blest of men and one of the bravest and ablest of soldiers.
The residency is naturally a great object of interest, but the cemetery, gay with flowers and feathery bamboos, is equally so, because there lies the dust of 2,000 men and women who perished within the residency, in the attempts at relief and in other battles and ma.s.sacres in that neighborhood during the mutiny.
Nana Sahib, who was guilty of these awful atrocities, was never punished. In the confusion and the excitement of the fighting he managed to make his escape, and mysteriously disappeared. It is now known that he took refuge in the province of Nepal, where he was given an asylum by the maharaja, and remained secretly under his protection, living in luxury for several years until his death. It is generally believed that the British authorities knew, or at least suspected, his whereabouts, but considered it wiser to ignore the fact rather than excite a controversy and perhaps a war with a powerful native province.
There is little of general interest in Cawnpore. Lucknow, however, is one of the most prosperous and busy towns in India. The people are wealthy and enterprising. It has probably more rich natives than any other city of India except Bombay, and their houses are costly and extravagant, but in very bad architectural taste.
Millions of dollars have been spent in tawdry decorations and ugly walls, but they are partially redeemed by beautiful parks and gardens. Lucknow has the reputation of being the home of the Mohammedan aristocracy in India, and a large number of its wealthiest and most influential citizens belong to that faith.
Their cathedral mosque is one of the finest in the country. The imambra connected with it is a unique structure and contains the largest room in the world without columns, being 162 feet long by 54 feet wide, and 53 feet high. It was built in 1784, the year of the great famine, in order to give labor and wages to a hungry people, and is one solid ma.s.s of concrete of simple form and still simpler construction.
The architect first made a mold or centering of timber, bricks and earth, which was covered with several layers of rubble and coa.r.s.e concrete several feet in thickness. After it had been allowed a year or two to set and dry, the mold or centering was removed, and this immense structure, whose exterior dimensions are 263 by 145 feet, stood as solid as a rock, a single piece of cement literally cast in a mold, and, although it has been standing 125 years, it shows no signs of decay or deterioration.
The word imambra signifies "the patriarch"s palace." The big room is used for the celebration of the Moslem feast of Mohurram, which commemorates the martyrdom of the sons of Ali, the immediate descendants of Mahomet.
The royal palaces of Lucknow, formerly occupied by the native kings, are considered the worst architecture of India, although they represent the expenditure of millions of dollars. But the hotels are the best in all the empire, except the new one of which I have spoken in Bombay. For this reason and because it is a beautiful city, travelers find it to their comfort and advantage to stop there for several days longer than they would stay elsewhere, and enjoy driving about the country visiting the different parks and gardens.
One of the most novel excursions in India may be made to the headquarters of the commissariat department of the army, about three miles out of town, where a herd of elephants is used for heavy lifting and transportation purposes. The intelligence, patience and skill of the great beasts are extraordinary. They are fed on "chow patties," a mixture of hay, grains and other forage, and are allowed a certain number for each meal. Each elephant always counts his as soon as they are delivered to him, and if spectators are present the guardkeepers frequently give them a short allowance, whereupon they make a terrible fuss until they get what they are ent.i.tled to.
There are some quaint customs among the farmers in that part of the country. The evil eye is as common and as much dreaded as in Italy, and people who are suspected of that misfortune are frequently murdered by unknown hands to rid the community of a common peril and nuisance.
Good and bad omens occur hourly; superst.i.tions are as prevalent as in Spain. If a boy be born, for example, a net is hung over the doorway and a fire is lighted upon the threshold to prevent evil spirits from entering the house.
[Ill.u.s.tration: TOMB OF AKBAR, THE GREAT MOGUL, AT AGRA]
The commencement of the farming season is celebrated with ceremonies.
The first furrow in the village is plowed by a committee of farmers from the neighborhood. The plow is first worshiped and decorated.
The bullock or camel which draws it is covered with garlands of flowers, bright-colored pieces of cloth and rosettes of ribbon are braided into its tail and hung upon its horns. Behind the plow follows "the sower," who is also decorated with flowers and ornaments, has a red mark upon his forehead and his eyelids colored with lampblack. He drops seed into the furrow. Behind him comes a second man, who carefully picks up every grain that has fallen outside of the furrow. When the furrow is finished the farmers a.s.semble at some house in the neighborhood and have a dinner of simple food. There are similar ceremonies connected with the harvest. Some of them are said to be inherited from their ancient Aryan ancestors; others are borrowed from the Arabs, Persians and Chinese.
XXIV
CASTE AND THE WOMEN OF INDIA
Everybody who keeps in touch with the slowly changing social conditions in India is convinced that the caste, the most important fetich of the Hindus, is gradually losing its hold, particularly upon the upper cla.s.ses, because they cannot adjust it to the requirements of modern civilization and to the foreign customs they imitate and value so highly. Very high authorities have predicted in my hearing that caste will be practically obsolete within the next fifty years, and entirely disappear before the end of the century, provided the missionaries and other reformers will let it alone and not keep it alive by controversy. It is a sacred fetich, and when it is attacked the loyal Hindu is compelled to defend and justify it, no matter what his private opinion of its practicability and advantages may be, but, if foreigners will ignore it, the progressive, cultured Hindus will themselves discard it. The influences of travel, official and commercial relations, and social intercourse with foreigners, personal ambition for preferment in the military and the civil service, the adoption of modern customs and other agencies are at work undermining the inst.i.tution, and when a Hindu finds that its laws interfere with his comfort or convenience, he is very certain to ignore them.
The experience of the Maharaja of Jeypore, told in a previous chapter, is not unusual. His case is only one of thousands, for nearly every native prince and wealthy Hindu has broken caste again and again without suffering the slightest disadvantage, which has naturally made them indifferent.
Travelers see very little of this peculiar inst.i.tution, and it is so complicated that they cannot comprehend it without months of study. They notice that half the men they meet on the streets have odd looking signs upon their foreheads. Ryas, our bearer, calls them "G.o.d marks," but they are entirely artificial, and indicate the particular deity which the wearer is in the habit of worshiping, as well as the caste to which he belongs. A white triangle means Krishna, and a red circle means Siva--the two greatest G.o.ds--or vice versa, I have forgotten which, and Hindus who are inclined to let their light shine before men spread on these symbols with great care and regularity. At every temple, every market place, at the places where Hindus go to bathe, at the railway stations, public buildings, in the bazaars, and wherever else mult.i.tudes are accustomed to gather, you will find Brahmins squatting on a piece of matting behind trays covered with little bowls filled with different colored ochers and other paints.
These men know the distinctive marks of all the castes, and for small fees paint the proper signs upon the foreheads of their patrons, who wear them with great pride. You frequently see them upon children also; and on holidays and religious anniversaries, when the people come out for pleasure, or during special ceremonials at their temples, nearly everybody wears a "G.o.d mark," just as he would wear a badge denoting his regiment and corps at a Grand Army reunion.
The more you study the question of caste the more confusing it becomes, but it is interesting and important because it is the peculiar inst.i.tution of India and is not found in any other country in the world. The number of castes is almost infinite. The 200,000,000 or more Hindus in this empire are divided into a vast number of independent, well-organized and unchangeable groups, which are separated by wide differences, who cannot eat together or drink from the same vessel or sit at the same table or intermarry.
There have been, and still are, eminent and learned philosophers and social scientists who admire caste as one of the highest agencies of social perfection, and they argue that it alone has prevented the people of India from relapsing into barbarism, but foreigners in general and Christian missionaries in particular take a very different view, and many thoughtful and patriotic Hindus publicly declare that it is the real and only cause of the wretched condition of their people and the greatest obstacle to their progress. Mr. Shoshee Chunder Dutt, a very learned Hindu and author of a standard book ent.i.tled "India, Past and Present,"
declares that "civilization has been brought to a standstill by its mischievous restrictions, and there is no hope of its being remedied until those restrictions are removed."
It is curious to learn that the word "caste" is not Hindu at all, but Portuguese, and that instead of being an ancient feature of the Hindu religion, it is comparatively a modern idea.
The first form of religion in India was the worship of nature, and the chief G.o.ds of the people were the sun, fire, water and other natural phenomena, which were interpreted to the ignorant ma.s.ses by priests, who gradually developed what is now called Brahminism, and, in the course of time, for social reasons, divided the people into four cla.s.ses: First, the Brahmins, which include the priestly, the literary and the ruling portions of the population; second, the Kshatryas, or warriors, who were like the knighthoods of Europe in the middle ages; then the Vaisyas, or landowners, the farming population, and those engaged in mercantile and manufacturing industries; and finally the Sudras, or servants who attended the other castes, toiled in the fields and did the heavy labor of the community.
Gradually these grand divisions became divided into sections or social groups. Trades, professions, tribes and clans, and particularly those who worshiped the same G.o.d, naturally drifted together and were watchful of their mutual interests. As there are as many G.o.ds in the Hindu pantheon as there are inhabitants of India, these religious a.s.sociations are very numerous. Occupation is not a sign of caste. Every caste, and particularly the Brahmins, have members in every possible occupation. Nearly every cook in India is a Brahmin, which is a matter of almost imperative necessity, because no man can partake of food cooked or even touched by persons of lower caste. The Brahmins are also more numerous than any other caste. According to the recent census they number 14,888,000, adult men only being counted. The soldier caste numbers more than 10,000,000, the farmer caste and the leather workers have nearly as many. Nearly 20 per cent of the population of India is included in those four castes, and there are forty or fifty sub-castes, each having more than 1,000,000 members.
There are more than 1,800 groups of Brahmins, who have become so numerous and so influential that they are found everywhere. The number in the public service is very large, representing about 35 per cent of the entire ma.s.s of employes of the government in every capacity and station, and they have the largest proportion of educated men. It is a popular delusion that every Brahmin is a priest, when the fact is that they are so numerous that not more than a small percentage is employed in religious functions. But for more than 2,000 years they have maintained their superiority unchallenged. This is not only due to their pretensions, but to their intellectual force. They have been the priests, the writers, the rulers, the legislators of all India, because of their force of character and mental attainments, and will always preserve their supremacy through the same forces that enabled them to acquire it.
The laws of caste, as explained by Mr. Shoshee Chunder Dutt, the Hindu writer referred to above, provide:
1. That individuals cannot be married who do not belong to the same caste.
2. That a man may not sit down to eat with another who is not of his own caste.
3. That his meals must be cooked either by persons of his own caste or a Brahmin.
4. That no man of an inferior caste is to touch his cooked rations, or the dishes in which they are served, or even to enter his cook room.
5. That no water or other liquid contaminated by the touch of a man of inferior caste can be made use of--rivers, tanks and other large sheets of water being, however, held to be incapable of defilement.
6. That articles of dry food, excepting rice, wheat, etc., do not become impure by pa.s.sing through the hands of a man of inferior caste so long as they remain dry, but cannot be taken if they get wet or greased.
7. That certain prohibited articles, such as cows" flesh, pork, fowls, etc., are not to be taken.
8. That the ocean or any other of the boundaries of India cannot be crossed over.
The only acts which now lead to exclusion from castes are the following: