Following the Equator, Mark Twain [best books to read in your 20s .txt] 📗

country that runs richly to name. The great god Vishnu has 108—108 special ones—108 peculiarly holy ones—names just for Sunday use only. I learned the whole of Vishnu’s 108 by heart once, but they wouldn’t stay; I don’t remember any of them now but John W.

And the romances connected with those princely native houses—to this day they are always turning up, just as in the old, old times. They were sweating out a romance in an English court in Bombay a while before we were there. In this case a native prince, 16 1/2 years old, who has been enjoying his titles and dignities and estates unmolested for fourteen years, is suddenly haled into court on the charge that he is rightfully no prince at all, but a pauper peasant; that the real prince died when two and one-half years old; that the death was concealed, and a peasant child smuggled into the royal cradle, and that this present incumbent was that smuggled substitute. This is the very material that so many oriental tales have been made of.

The case of that great prince, the Gaikwar of Baroda, is a reversal of the theme. When that throne fell vacant, no heir could be found for some time, but at last one was found in the person of a peasant child who was making mud pies in a village street, and having an innocent good time. But his pedigree was straight; he was the true prince, and he has reigned ever since, with none to dispute his right.

Lately there was another hunt for an heir to another princely house, and one was found who was circumstanced about as the Gaikwar had been. His fathers were traced back, in humble life, along a branch of the ancestral tree to the point where it joined the stem fourteen generations ago, and his heirship was thereby squarely established. The tracing was done by means of the records of one of the great Hindoo shrines, where 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-servant—a 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 words—a 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, courier—he 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 large—from an Indian point of view—and 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 month—that 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 family—and they all have that, for God is very good to these poor natives in some ways—he 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 India—to speak of. Its stupendous population consists of farm-laborers. India is one vast farm—one 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 them—except 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 lie—a silent lie—for 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’t—as 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 repute—a 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 them—I 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 mentioned—and praised-in detail. His English was spoken of in terms of warm admiration—admiration 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 stoop—an artificial stoop, a deferential stoop, a stoop rigidified by long habit—with 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.