Following the Equator by Mark Twain (book suggestions txt) 📕
CHAPTER XLIX.
Pyjamas--Day Scene in India--Clothed in a Turban and a Pocket Handkerchief--Land Parceled Out--Established Village Servants--Witches in Families--Hereditary Midwifery--Destruction of Girl Babies--Wedding Display--Tiger-Persuader--Hailstorm Discourages--The Tyranny of the Sweeper--Elephant Driver--Water Carrier--Curious Rivers--Arrival at Allahabad--English Quarter--Lecture Hall Like a Snowstorm--Private Carriages--A Milliner--Early Morning--The Squatting Servant--A Religious Fair
CHAPTER L.
On the Road to Benares--Dust and Waiting--The Bejeweled Crowd--A Native Prince and his Guard--Zenana Lady--The Extremes of Fashion--The Hotel at Benares--An Annex a Mile Away--Doors in India--The Peepul Tree
Read free book «Following the Equator by Mark Twain (book suggestions txt) 📕» - read online or download for free at americanlibrarybooks.com
- Author: Mark Twain
- Performer: -
Read book online «Following the Equator by Mark Twain (book suggestions txt) 📕». Author - Mark Twain
“We shut him off and called up the professor of biology, and he said that all he knew was that it was close to Aus——.
“We shut him off, and sat down, worried and disheartened, to see if we could think up some other scheme. We shortly hit upon one which promised well, and this one we adopted, and set its machinery going at once. It was this. Lawson must give the dinner. The Faculty must be notified by telephone to prepare. We must all get to work diligently, and at the end of eight hours and a half we must come to dinner acquainted with New Zealand; at least well enough informed to appear without discredit before this native. To seem properly intelligent we should have to know about New Zealand’s population, and politics, and form of government, and commerce, and taxes, and products, and ancient history, and modern history, and varieties of religion, and nature of the laws, and their codification, and amount of revenue, and whence drawn, and methods of collection, and percentage of loss, and character of climate, and—well, a lot of things like that; we must suck the maps and cyclopedias dry. And while we posted up in this way, the Faculty’s wives must flock over, one after the other, in a studiedly casual way, and help my wife keep the New Zealander quiet, and not let him get out and come interfering with our studies. The scheme worked admirably; but it stopped business, stopped it entirely.
“It is in the official log-book of Yale, to be read and wondered at by future generations—the account of the Great Blank Day—the memorable Blank Day—the day wherein the wheels of culture were stopped, a Sunday silence prevailed all about, and the whole University stood still while the Faculty read-up and qualified itself to sit at meat, without shame, in the presence of the Professor of Theological Engineering from New Zealand:
“When we assembled at the dinner we were miserably tired and worn—but we were posted. Yes, it is fair to claim that. In fact, erudition is a pale name for it. New Zealand was the only subject; and it was just beautiful to hear us ripple it out. And with such an air of unembarrassed ease, and unostentatious familiarity with detail, and trained and seasoned mastery of the subject-and oh, the grace and fluency of it!
“Well, finally somebody happened to notice that the guest was looking dazed, and wasn’t saying anything. So they stirred him up, of course. Then that man came out with a good, honest, eloquent compliment that made the Faculty blush. He said he was not worthy to sit in the company of men like these; that he had been silent from admiration; that he had been silent from another cause also—silent from shame—silent from ignorance! ‘For,’ said he, ‘I, who have lived eighteen years in New Zealand and have served five in a professorship, and ought to know much about that country, perceive, now, that I know almost nothing about it. I say it with shame, that I have learned fifty times, yes, a hundred times more about New Zealand in these two hours at this table than I ever knew before in all the eighteen years put together. I was silent because I could not help myself. What I knew about taxes, and policies, and laws, and revenue, and products, and history, and all that multitude of things, was but general, and ordinary, and vague-unscientific, in a word—and it would have been insanity to expose it here to the searching glare of your amazingly accurate and all-comprehensive knowledge of those matters, gentlemen. I beg you to let me sit silent—as becomes me. But do not change the subject; I can at least follow you, in this one; whereas if you change to one which shall call out the full strength of your mighty erudition, I shall be as one lost. If you know all this about a remote little inconsequent patch like New Zealand, ah, what wouldn’t you know about any other Subject!’”
CHAPTER XXVII.
Man is the Only Animal that Blushes. Or needs to.
—Pudd’nhead Wilson’s New Calendar.
The universal brotherhood of man is our most precious possession, what there is of it.
—Pudd’nhead Wilson’s New Calendar.
FROM DIARY:
November 1—noon. A fine day, a brilliant sun. Warm in the sun, cold in the shade—an icy breeze blowing out of the south. A solemn long swell rolling up northward. It comes from the South Pole, with nothing in the way to obstruct its march and tone its energy down. I have read somewhere that an acute observer among the early explorers—Cook? or Tasman?—accepted this majestic swell as trustworthy circumstantial evidence that no important land lay to the southward, and so did not waste time on a useless quest in that direction, but changed his course and went searching elsewhere.
Afternoon. Passing between Tasmania (formerly Van Diemen’s Land) and neighboring islands—islands whence the poor exiled Tasmanian savages used to gaze at their lost homeland and cry; and die of broken hearts. How glad I am that all these native races are dead and gone, or nearly so. The work was mercifully swift and horrible in some portions of Australia. As far as Tasmania is concerned, the extermination was complete: not a native is left. It was a strife of years, and decades of years. The Whites and the Blacks hunted each other, ambushed each other, butchered each other. The Blacks were not numerous. But they were wary, alert, cunning, and they knew their country well. They lasted a long time, few as they were, and inflicted much slaughter upon the Whites.
The Government wanted to save the Blacks from ultimate extermination, if possible. One of its schemes was to capture them and coop them up, on a neighboring island, under guard. Bodies of Whites volunteered for the hunt, for the pay was good—L5 for each Black captured and delivered, but the success achieved was not very satisfactory. The Black was naked, and his body was greased. It was hard to get a grip on him that would hold. The Whites moved about in armed bodies, and surprised little families of natives, and did make captures; but it was suspected that in these surprises half a dozen natives were killed to one caught—and that was not what the Government desired.
Another scheme was to drive the natives into a corner of the island and fence them in by a cordon of men placed in line across the country; but the natives managed to slip through, constantly, and continue their murders and arsons.
The governor warned these unlettered savages by printed proclamation that they must stay in the desolate region officially appointed for them! The proclamation was a dead letter; the savages could not read it. Afterward a picture-proclamation was issued. It was painted up on boards, and these were nailed to trees in the forest.
Herewith is a photographic reproduction of this fashion-plate. Substantially it means:
1. The Governor wishes the Whites and the Blacks to love each other;
2. He loves his black subjects;
3. Blacks who kill Whites will be hanged;
4. Whites who kill Blacks will be hanged.
Upon its several schemes the Government spent L30,000 and employed the labors and ingenuities of several thousand Whites for a long time with failure as a result. Then, at last, a quarter of a century after the beginning of the troubles between the two races, the right man was found. No, he found himself. This was George Augustus Robinson, called in history “The Conciliator.” He was not educated, and not conspicuous in any way. He was a working bricklayer, in Hobart Town. But he must have been an amazing personality; a man worth traveling far to see. It may be his counterpart appears in history, but I do not know where to look for it.
He set himself this incredible task: to go out into the wilderness, the jungle, and the mountain-retreats where the hunted and implacable savages were hidden, and appear among them unarmed, speak the language of love and of kindness to them, and persuade them to forsake their homes and the wild free life that was so dear to them, and go with him and surrender to the hated Whites and live under their watch and ward, and upon their charity the rest of their lives! On its face it was the dream of a madman.
In the beginning, his moral-suasion project was sarcastically dubbed the sugar plum speculation. If the scheme was striking, and new to the world’s experience, the situation was not less so. It was this. The White population numbered 40,000 in 1831; the Black population numbered three hundred. Not 300 warriors, but 300 men, women, and children. The Whites were armed with guns, the Blacks with clubs and spears. The Whites had fought the Blacks for a quarter of a century, and had tried every thinkable way to capture, kill, or subdue them; and could not do it. If white men of any race could have done it, these would have accomplished it. But every scheme had failed, the splendid 300, the matchless 300 were unconquered, and manifestly unconquerable. They would not yield, they would listen to no terms, they would fight to the bitter end. Yet they had no poet to keep up their heart, and sing the marvel of their magnificent patriotism.
At the end of five-and-twenty years of hard fighting, the surviving 300 naked patriots were still defiant, still persistent, still efficacious with their rude weapons, and the Governor and the 40,000 knew not which way to turn, nor what to do.
Then the Bricklayer—that wonderful man—proposed to go out into the wilderness, with no weapon but his tongue, and no protection but his honest eye and his humane heart; and track those embittered savages to their lairs in the gloomy forests and among the mountain snows. Naturally, he was considered a crank. But he was not quite that. In fact, he was a good way short of that. He was building upon his long and intimate knowledge of the native character. The deriders of his project were right—from their standpoint—for they believed the natives to be mere wild beasts; and Robinson was right, from his standpoint—for he believed the natives to be human beings. The truth did really lie between the two. The event proved that Robinson’s judgment was soundest; but about once a month for four years the event came near to giving the verdict to the deriders, for about that frequently Robinson barely escaped falling under the native spears.
But history shows that he had a thinking head, and was not a mere wild sentimentalist. For instance, he wanted the war parties called in before he started unarmed upon his mission of peace. He wanted the best chance of success—not a half-chance. And he was very willing to have help; and so, high rewards were advertised, for any who would go unarmed with him. This opportunity was declined. Robinson persuaded some tamed natives of both sexes to go with him—a strong evidence of his persuasive powers, for those natives well knew that their destruction would be almost certain. As it turned out, they had to face death over and over again.
Robinson and his little party had a difficult undertaking upon their hands. They could not ride off, horseback, comfortably into the woods and call Leonidas and his 300 together for a talk and a treaty the following day; for the wild men were not in a body; they were scattered, immense distances apart, over regions so desolate
Comments (0)