"No. The guard found a place for me that had been, engaged and not occupied. I had a whole saloon car all to myself--oh, quite palatial!
I never had such luck in my life."
That was our car, you see. We moved into it, straight off, the family and all. But I asked the English gentleman to remain, and he did. Apleasant man, an infantry colonel; and doesn't know, yet, that Smythe robbed him of his berth, but thinks it was done by Smythe's servant without Smythe's knowledge. He was assisted in gathering this impression.
The Indian trains are manned by natives exclusively. The Indian stations except very large and important ones--are manned entirely by natives, and so are the posts and telegraphs. The rank and file of the police are natives. All these people are pleasant and accommodating. One day Ileft an express train to lounge about in that perennially ravishing show, the ebb and flow and whirl of gaudy natives, that is always surging up and down the spacious platform of a great Indian station; and I lost myself in the ecstasy of it, and when I turned, the train was moving swiftly away. I was going to sit down and wait for another train, as Iwould have done at home; I had no thought of any other course. But a native official, who had a green flag in his hand, saw me, and said politely:
"Don't you belong in the train, sir?"
"Yes." I said.
He waved his flag, and the train came back! And he put me aboard with as much ceremony as if I had been the General Superintendent. They are kindly people, the natives. The face and the bearing that indicate a surly spirit and a bad heart seemed to me to be so rare among Indians--so nearly non-existent, in fact--that I sometimes wondered if Thuggee wasn't a dream, and not a reality. The bad hearts are there, but I believe that they are in a small, poor minority. One thing is sure: They are much the most interesting people in the world--and the nearest to being incomprehensible. At any rate, the hardest to account for. Their character and their history, their customs and their religion, confront you with riddles at every turn-riddles which are a trifle more perplexing after they are explained than they were before. You can get the facts of a custom--like caste, and Suttee, and Thuggee, and so on--and with the facts a theory which tries to explain, but never quite does it to your satisfaction. You can never quite understand how so strange a thing could have been born, nor why.
For instance--the Suttee. This is the explanation of it:
A woman who throws away her life when her husband dies is instantly joined to him again, and is forever afterward happy with him in heaven;her family will build a little monument to her, or a temple, and will hold her in honor, and, indeed, worship her memory always; they will themselves be held in honor by the public; the woman's self-sacrifice has conferred a noble and lasting distinction upon her posterity. And, besides, see what she has escaped: If she had elected to live, she would be a disgraced person; she could not remarry; her family would despise her and disown her; she would be a friendless outcast, and miserable all her days.
Very well, you say, but the explanation is not complete yet. How did people come to drift into such a strange custom? What was the origin of the idea? "Well, nobody knows; it was probably a revelation sent down by the gods." One more thing: Why was such a cruel death chosen--why wouldn't a gentle one have answered? "Nobody knows; maybe that was a revelation, too."No--you can never understand it. It all seems impossible. You resolve to believe that a widow never burnt herself willingly, but went to her death because she was afraid to defy public opinion. But you are not able to keep that position. History drives you from it. Major Sleeman has a convincing case in one of his books. In his government on the Nerbudda he made a brave attempt on the 28th of March, 1828, to put down Suttee on his own hook and without warrant from the Supreme Government of India. He could not foresee that the Government would put it down itself eight months later. The only backing he had was a bold nature and a compassionate heart. He issued his proclamation abolishing the Suttee in his district. On the morning of Tuesday--note the day of the week--the 24th of the following November, Ummed Singh Upadhya, head of the most respectable and most extensive Brahmin family in the district, died, and presently came a deputation of his sons and grandsons to beg that his old widow might be allowed to burn herself upon his pyre. Sleeman threatened to enforce his order, and punish severely any man who assisted; and he placed a police guard to see that no one did so. From the early morning the old widow of sixty-five had been sitting on the bank of the sacred river by her dead, waiting through the long hours for the permission; and at last the refusal came instead. In one little sentence Sleeman gives you a pathetic picture of this lonely old gray figure: all day and all night "she remained sitting by the edge of the water without eating or drinking." The next morning the body of the husband was burned to ashes in a pit eight feet square and three or four feet deep, in the view of several thousand spectators. Then the widow waded out to a bare rock in the river, and everybody went away but her sons and other relations. All day she sat there on her rock in the blazing sun without food or drink, and with no clothing but a sheet over her shoulders.
