India, Its Life and Thought Part 2

It has also been the asylum of many followers of the Nazarene for at least sixteen centuries; many even claim that Christianity has found a home here since apostolic days.

There is no land comparable with India in the variegated expressions of its beliefs which add picturesqueness to the country and diversity to the people.

I purpose to take the reader with me on a tour with a view to furnis.h.i.+ng glimpses of these religions at those places where they reveal special interest to the tourist.[1]

[Footnote 1: The princ.i.p.al faiths of the land, with their adherents, were as follows, according to census of 1901:--

Hindu 207,147,026

Sikh 2,195,339

Jain 1,334,148

Buddhist 9,476,759

Pa.r.s.ee 94,190

Mohammedan 62,458,077

Jewish 18,228

Christian 2,923,241

These figures include Burma.]

India is a land of immense distances. But its thirty thousand miles of railroad will enable the traveller, within a couple of months, to scan all its points of interest, and to feast his eyes upon visions of Oriental charm and splendour, of architectural beauty and grandeur, and of such monuments of religious devotion as no other land can present to the traveller and student.

Let not the Westerner indulge his fears about the discomforts and dangers of travel in this tropical land. To an English-speaking tourist there are a few lands only which furnish more conveniences and facilities for travel than this same India; and travelling is cheaper here than in any other country. Comfortable second-cla.s.s travelling rarely costs more than one cent a mile. And many, like the writer, have travelled thousands of miles in third-cla.s.s compartments at less than half a cent a mile, and without much other inconvenience than an excess of dust and stiffened bones. The writer has seen many globe-trotters pa.s.s through India of whom few were not surprised at the relative comforts of travel here during the winter months, and no other time of the year should be chosen for travelling in India.

It will be convenient to start upon our tour from Madura, the missionary home of the writer. It is a large, wide-awake centre of enthusiastic Hinduism in the extreme south of the peninsula. In the heart of this town, of more than a hundred thousand people, stands its great temple, dedicated to Siva. The princ.i.p.al monuments of South India are its temples. They are the largest temples in the world. The Madura temple is only the third in size; but in its upkeep and architectural beauty it far surpa.s.ses the other two, which are larger.

It covers an area of fifteen acres, and its many _Gopuras_, or towers, furnish the landmark of the country for miles around. It is erected almost entirely of granite blocks, some of which are sixty feet long. Its monolithic carving is exquisitely fine, as it is most abundant and elaborate. Hinduism may be moribund; but this temple gives only intimation of life and prosperity as one gazes upon its elaborate ritual, and sees the thousands pa.s.sing daily into its shrine for wors.h.i.+p. It represents the highest form of Hindu architecture, and, like almost all else that is Hindu, its history carries us to the dim distance of the past. But the great Tirumalai Nayak, the king of two and a half centuries ago, spent more in its elaboration than any one else. And it was he who built, half a mile away, the great palace which, though much reduced, still stands as the n.o.blest edifice of its kind south of a line drawn from Bombay to Calcutta.

In this same temple we find, transformed, another cult. It is called the Temple of Meenatchi, after its presiding G.o.ddess, "the Fish-eyed One." When Brahmanism reached Madura, many centuries ago, Meenatchi was the princ.i.p.al demoness wors.h.i.+pped by the people, who were all devil-wors.h.i.+ppers. As was their wont, the Brahmans did not antagonize the old faith of the people, but absorbed it by marrying Meenatchi to their chief G.o.d Siva, and thus incorporated the primitive devil-wors.h.i.+p into the Brahmanical religion. Thus the Hinduism of Madura and of all South India is Brahmanism _plus_ devil-wors.h.i.+p. And the people are to-day much more absorbed in pacifying the devils which infest every village than they are in wors.h.i.+pping purely Hindu deities.

The prevailing faith of the Dravidians, therefore, is demonolatry; and the myriad shrines in the villages and hamlets, and the daily rites conducted in them, attest the universal prevalence of this belief and the great place it has in the life of these so-called Hindus.

A run of a hundred and fifty miles directly south brings us to Cape Comorin, the southernmost point of India. It is also the extreme south of Travancore, "the Land of Charity," and one of the richest and most charming sections of India. It is a Native State under the control of the Brahmans.

[Ill.u.s.tration: THE GOLDEN LILY TANK IN THE MADURA TEMPLE]

It is unique in the large proportion of Christians which are among its inhabitants. Though the Christian community in India averages only one per cent of the population, in the State of Travancore it amounts to 25 per cent. It is here that we find the ancient Syrian Church, with its three hundred and fifty thousand souls. Though it calls itself "the Thomasian, Apostolic Church," and though the Romish Church accepts the legend, modern historians deny its apostolic origin, and claim that it was founded no earlier than the third century. Even thus, it furnishes an intensely interesting study. The writer was deeply interested to see and enter its two churches at Kottayam, both of which are at least eight hundred years old.

Four centuries ago, Roman Catholicism used all the resources of the Inquisition in order to absorb this Church. They succeeded only too well, and half of the Indian Syrian Church is now subject to Rome.

Nearly a century ago, the Church Missionary Society of England lent a helping hand to the Syrian Church, and has brought new life and progressive energy, and a new spiritual power and ambition, into a portion of that decrepit type of ancient Christianity.

Furthermore, a century of work given by the London Missionary Society and the Church Missionary Society has created a Protestant Christian community of more than one hundred thousand souls in that little kingdom alone.

We pa.s.s from Travancore into the little State of Cochin, on the north. We are impressed by the colossal Christian church in the town of Cochin, in which, however, only a small handful of English people wors.h.i.+p every Sunday evening. It was erected by the Portuguese four centuries ago, and is a charming study. It is here, shortly after Vasco da Gama had completed the first round-the-Cape journey, that this house of G.o.d was erected by his followers. Two centuries later, the Dutch came, conquered the Portuguese, occupied their house of wors.h.i.+p, and desecrated their tombs. In that church to-day one can find tombstones inscribed on one side by the Portuguese to their departed friends, and, on the other side, in Dutch, to commemorate departed Hollanders.

But the most interesting sight, by far, in this quiet old Indian town, is the community of white Jews who live on its southern side. No one knows when they came here. They probably arrived at the Dispersion of the first century of our era; or it may be later. But the community must have been reenforced from time to time, as they have maintained, in a marvellous way, the fairness of their complexion. It will not require much imagination, as one enters their synagogue, to think of the synagogue of Nazareth of old. As we ascend the stair-way into the little schoolroom above, and hear the little ones reciting, in pure Hebrew, pa.s.sages from the Pentateuch, we can easily imagine that we are listening to the voice of a dear little Boy, nineteen centuries ago, reciting to His master those same pa.s.sages in that same tongue in Palestine. There is hardly a place on earth where Judaism has met with fewer vicissitudes and changes than on this western coast of India.

It is only a couple of hundred yards farther away that we find the synagogue of the black Jews--the descendants of those who were given by the ancient king to be slaves to the white Jews. They adopted the religion of their masters, and are still praying, like their masters, for the coming of the Messiah, of whose arrival and triumphs in India they seem to be oblivious.

Leaving Cochin, we pa.s.s along the coast as far as Bombay, which has been called the "Eye of India," and also the "Gateway of India," two names which are equally appropriate to this beautiful city. There is hardly another city on earth where more races and religions blend. And its streets are made exceedingly picturesque by the many costumes of its polyglot population. Before the arrival of the plague, some eight years ago, Bombay was perhaps the most populous city in India. But this fell scourge has decimated its population and has robbed it of much of its ambition.

Perhaps the most interesting people that we see here are the Pa.r.s.ees, with their "Towers of Silence." According to their belief, earth is too sacred to be contaminated, and fire too divine to be polluted, by the bodies of their dead, which, therefore, they expose in the towers, erected upon an adjacent hill, to be consumed by a crowd of hungry, expectant vultures. One usually sees forty or fifty of these filthy birds standing around the edge of each tower, watching the funeral cortege as it slowly winds its way up the hill, eager to pounce upon the body as soon as exposed by the bearers in the centre within. And from the time of exposure it takes hardly ten minutes before every particle of flesh has been consumed.

The one hundred thousand Pa.r.s.ees of Bombay are almost the only representatives of the ancient faith of Zoroaster, perhaps the purest of all ethnic religions. They were driven out of their home land of Persia in the early onrush of Mohammedan fury, and fled, twelve centuries ago, to India, where they found asylum.

The Pa.r.s.ees have the distinction of being the most advanced people of India, alike in wealth and philanthropy, in their treatment of woman, and in education and general culture. Their influence throughout the land is far beyond their numbers. And yet they are so narrow in their conception of their faith, that they declined, the other day, to receive into their fold the English bride of one of their number. Thus they decided that there is no door of entrance into their religion for any one who is not a born Pa.r.s.ee.

It is in this city, also, that we find a large representation of another ancient cult--Jainism.

Jainism is closely kin to Buddhism. It represents the same type of reaction from a debased Brahmanism. As its name indicates, it is a cult for the wors.h.i.+p of "The Victorious Ones," that is, men who by self-discipline have triumphed over their pa.s.sions and have attained perfection. Buddhism succ.u.mbed to, and was absorbed by, a new militant Brahmanism, which we call Hinduism. Jainism, on the other hand, has maintained itself as a distinct faith and now has 1,334,148 followers.

Like Buddhism, it is an agnostic religion, knowing no object of wors.h.i.+p save the seventy-two Victorious Ones.

One of the leading characteristics of Jainism is its love of life, even in its lowest manifestation. Their devotion to this article of their faith is carried to such an extent that the devout will sweep the road lest they step upon insects, and cover their mouth with gauze cloth lest they swallow and destroy minute forms of life. In the city of Bombay, Jains have a hospital for animals, for the maintenance of which they spend large sums of money annually. Maimed cattle, stray dogs and cats, and decrepit animals of all kinds are sought and brought here for asylum and care. It is even said, I cannot say with how much truth, that they employ men to come and spend nights here with a view to furnis.h.i.+ng food for the many kinds of vermin which infest the place.

[Ill.u.s.tration: TAJ MAHAL, AGRA]

In a sumptuous through train we now pa.s.s rapidly over nearly one thousand miles of a country which is intensely interesting, historically and ethnologically, and finally arrive in the famous city of Agra, which stands supreme among Indian cities as a centre of architectural beauty. We have here come into a distinctively Mohammedan region; and the edifices which crown the city with glory are not only connected with the Mohammedan faith, they are also the masterpieces of the greatest minds of the Mogul Empire, and culminate in the Taj Mahal, which is the most valued gem of Mohammedan architecture, and, perhaps, the most beautiful edifice in the world.

We first turn our face toward the Fort, which is one of the magnificent fortresses of India. Two and a half centuries ago, Shah Jehan was the ruling Mogul. He was not only one of the greatest rulers of the dynasty; he had also a pa.s.sion for building, and was a man of rare taste as an architect. The Agra Fort, whose stern walls of red sandstone extend about a mile and a half, represents to us, at present, not strength and protection, but an enclosure within which the emperor built his great palace, which is a marvel of beauty and of superb architectural workmans.h.i.+p. The most attractive of the many parts of this palace is the Pearl Mosque, which "owes its charm to its perfect proportions, its harmony of designs, and its beauty of material, rather than to richness of decoration and ornament. In design it is similar to most temples of this kind; a court-yard with a fountain in the middle, surrounded on three sides by arcaded cloisters; while on the entrance side and that facing it are exquisitely chaste marble screens." "Into the fair body of the India marble the Moguls could work designs and arabesques borrowed from the Persia of ancient history, and flowers of exquisite hue and symmetry suggested by the more advanced and civilized Florentine artists, who were tempted over by the well-filled coffers of Shah Jehan." As the Pearl Mosque was a part of the palace, it was only used by the royal court. Days of pleasure and improvement could be spent in the study of the various parts which have been preserved of this ancient palace.

But we pa.s.s on a few miles to the Taj Mahal, which, like most of the best buildings of Mohammedan art in North India, is a mausoleum and was erected by Shah Jehan to his favourite wife, Mumtaz-i-Mahal. The Taj is erected in a beautiful garden, the gateway into which is perhaps the finest in India and is "a worthy pendant to the Taj itself." The garden is exquisitely laid out, with a view to setting off the unspeakable charms of that "dream of loveliness embodied in white marble." The Taj has well been described as a work "conceived by t.i.tans and finished by jewellers." The grandeur of the conception and the wonderful delicacy of the workmans.h.i.+p cannot fail to impress even the most unlearned in the architectural art. Much has been written, and all in unstinted praise, of this incomparable edifice; and yet, like the writer, every visitor comes to its presence, feels the growing thrill of its beauty, and exclaims, "The half was never told!"

And few leave the place without returning to be enthralled once more by a moonlight view of this thing of beauty. How great, indeed, must have been the love of that otherwise cruel monarch for his departed empress that he should have exhausted so much of wealth (some say that the Taj cost thirty million rupees) and conceived so much of beauty wherewith to embalm her memory. And as we enter the mausoleum and stand in the presence of the lovely shrines which it encases,--that of Mumtaz-i-Mahal, and that of the emperor himself,--the mind is awed and may find expression in Sir Edwin Arnold's poetic fancy,--

"Here in the heart of all, With chapels girdled, shut apart by screens, The shrine's self stands, white, delicately white, White as the cheek of Mumtaz-i-Mahal, When Shah Jehan let fall a king's tear there.

White as the breast her new babe vainly pressed That ill day in the camp at Burhanpur, The fair shrine stands, guarding two cenotaphs."

[Ill.u.s.tration: MARBLE SCREEN IN TAJ MAHAL]

And upon a panel of his own shrine the mourning emperor had inscribed these significant words from ancient traditions: "Saith Jesus, on whom peace be, this world is a bridge. Pa.s.s thou over it, but build not upon. This world is one hour; give its minutes to thy prayers, for the rest is unseen."

We cannot but feel that the Taj is the highest expression of art that human affection and domestic affliction have ever achieved. This is not religion; but it is closely kin to it.

Not far from the Fort is found another great mosque, or _musjid_, where the Mohammedans crowd for wors.h.i.+p. This, also, is a wonderful specimen of art, and in its combination of simplicity and beauty is well calculated to rouse to enthusiasm the many wors.h.i.+ppers of Allah.

About six miles away from Agra is another specimen of architectural genius. It is the tomb of Akbar the Great. Some believe it to be almost equal to the Taj. It commemorates with great beauty the n.o.ble name of that most distinguished man of the whole Mogul dynasty,--a man who was famed for his breadth of view and sympathy, his wise statesmans.h.i.+p, and religious tolerance. He did more than any other to create sympathy between Hindus and Mohammedans. It was in this mausoleum that the famous Kohinor diamond found its place and was exhibited for years. It is a striking fact that this precious stone was undisturbed there, in the open air, for over seventy years, until the Shah of Persia, in 1739, invaded India and sacked the palace of the Moguls, and, with other fabulous wealth, carried this diamond also back to his own country.

[Ill.u.s.tration: SHAH JEHAN'S FORT, AGRA]

Delhi is only a few hours' ride to the north from Agra. It is perhaps the most interesting city in all India. From the earliest times of Brahmanic legends down to the present, it has been the centre of war and conflict, of royal display, extravagance, and treachery. Here, again, Mohammedanism has, from the first, exercised its power and revealed its religious warmth and enthusiasm. The Mohammedan mosques are equal to any in the land. And though the Persian sacked the city a hundred and seventy years ago, and robbed it of most that was beautiful and valuable, there still remains a part of what was probably the loveliest palace that was ever erected. It reveals to us also "the imperial grandeur of the Moguls, whose style of living was probably more splendid than that of any monarchs of any nation before or since that time. Their extravagance was unbounded. Their love of display has never been surpa.s.sed." It is claimed that the Peac.o.c.k Throne of this Delhi Palace was of sufficient value to pay the debts of a nation. The marble walls are richly adorned with exquisite mosaics. Indeed, they are regarded as incomparable specimens of the art. One can pardon the builder who engraved over the north and south entrances to this palace of the Moguls the following lines:--

"If there be a Paradise on Earth, It is This! It is This! It is This!"

Eleven miles from the city are found splendid ruins which are crowned by the celebrated tower known as Kutab-minar, which is another of the most ancient and interesting monuments of India. Originally, this remarkable structure was a Hindu temple, and was erected probably in the fourth century of our era. But upon the invasion of the Mussulmans the temple was converted into a Mohammedan mosque, and the famous tower, which is 238 feet high, and is one of the most beautifully erected in the world, was allowed to stand. "The sculptures that cover its surface have been compared to those upon the column of Trajan in Rome and the Column Vendome in Paris; but they are intended to relate the military triumphs of the men in whose honour they were erected, while the inscription on the Kutab-minar is a continuous recognition of the power and glory of G.o.d and of the virtues of Mohammed, his Prophet."

[Ill.u.s.tration: AKBAR'S TOMB]

It is in this city that one is impressed most thoroughly with memorials of the great Mutiny of half a century ago, where the British were so hard pushed and suffered so terribly in those days of bitterness which tried men's souls. And there is no memorial of this bitter struggle, to which the British refer with so much of pride and glory, as they do to the Cashmere gate, which they blew up and thereby forced an entrance into the city, with a loss of much precious blood.