From the Caves and Jungles of Hindostan. Елена Блаватская
Dayanand, and unanimously demanded that the league should be broken.
However, all this happened later. At the time of which I speak we were friends and allies of the Swami, and we learned with deep interest that the Hardwar "mela," which he was to visit, takes place every twelve years, and is a kind of religious fair, which attracts representatives from all the numerous sects of India.
Learned dissertations are read by the disputants in defence of their peculiar doctrines, and the debates are held in public. This year the Hardwar gathering was exceptionally numerous. The Sannyasis—the mendicant monks of India—alone numbered 35,000 and the cholera, foreseen by the Swami, actually broke out.
As we were not yet to start for the appointed meeting, we had plenty of spare time before us; so we proceeded to examine Bombay.
The Tower of Silence, on the heights of the Malabar Hill, is the last abode of all the sons of Zoroaster. It is, in fact, a Parsee cemetery. Here their dead, rich and poor, men, women and children, are all laid in a row, and in a few minutes nothing remains of them but bare skeletons. A dismal impression is made upon a foreigner by these towers, where absolute silence has reigned for centuries. This kind of building is very common in every place were Parsees live and die. In Bombay, of six towers, the largest was built 250 years ago, and the least but a short time since. With few exceptions, they are round or square in shape, from twenty to forty feet high, without roof, window, or door, but with a single iron gate opening towards the East, and so small that it is quite covered by a few bushes. The first corpse brought to a new tower—"dakhma"—must be the body of the innocent child of a mobed or priest. No one, not even the chief watcher, is allowed to approach within a distance of thirty paces of these towers. Of all living human beings "nassesalars"—corpse-carriers—alone enter and leave the "Tower of Silence." The life these men lead is simply wretched. No European executioner's position is worse. They live quite apart from the rest of the world, in whose eyes they are the most abject of beings. Being forbidden to enter the markets, they must get their food as they can. They are born, marry, and die, perfect strangers to all except their own class, passing through the streets only to fetch the dead and carry them to the tower. Even to be near one of them is a degradation. Entering the tower with a corpse, covered, whatever may have been its rank or position, with old white rags, they undress it and place it, in silence, on one of the three rows presently to be described. Then, still preserving the same silence, they come out, shut the gate, and burn the rags.
Amongst the fire-worshippers, Death is divested of all his majesty and is a mere object of disgust. As soon as the last hour of a sick person seems to approach, everyone leaves the chamber of death, as much to avoid impeding the departure of the soul from the body, as to shun the risk of polluting the living by contact with the dead. The mobed alone stays with the dying man for a while, and having whispered into his ear the Zend-Avesta precepts, "ashem-vohu" and "Yato-Ahuvarie," leaves the room while the patient is still alive. Then a dog is brought and made to look straight into his face. This ceremony is called "sas-did," the "dog's-stare." A dog is the only living creature that the "Drux-nassu"—the evil one—fears, and that is able to prevent him from taking possession of the body. It must be strictly observed that no one's shadow lies between the dying man and the dog, otherwise the whole strength of the dog's gaze will be lost, and the demon will profit by the occasion. The body remains on the spot where life left it, until the nassesalars appear, their arms hidden to the shoulders under old bags, to take it away. Having deposited it in an iron coffin—the same for everyone—they carry it to the dakhma. If any one, who has once been carried thither, should happen to regain consciousness, the nassesalars are bound to kill him; for such a person, who has been polluted by one touch of the dead bodies in the dakhma, has thereby lost all right to return to the living, by doing so he would contaminate the whole community. As some such cases have occurred, the Parsees are trying to get a new law passed, that would allow the miserable ex-corpses to live again amongst their friends, and that would compel the nassesalars to leave the only gate of the dakhma unlocked, so that they might find a way of retreat open to them. It is very curious, but it is said that the vultures, which devour without hesitation the corpses, will never touch those who are only apparently dead, but fly away uttering loud shrieks. After a last prayer at the gate of the dakhma, pronounced from afar by the mobed, and re-peated in chorus by the nassesalars, the dog ceremony is repeated. In Bombay there is a dog, trained for this purpose, at the entrance to the tower. Finally, the body is taken inside and placed on one or other of the rows, according to its sex and age.
We have twice been present at the ceremonies of dying, and once of burial, if I may be permitted to use such an incongruous term. In this respect the Parsees are much more tolerant than the Hindus, who are offended by the mere presence at their religious rites of an European. N. Bayranji, a chief official of the tower, invited us to his house to be present at the burial of some rich woman. So we witnessed all that was going on at a distance of about forty paces, sitting quietly on our obliging host's verandah. While the dog was staring into the dead woman's face, we were gazing, as intently, but with much more disgust, at the huge flock of vultures above the dakhma, that kept entering the tower, and flying out again with pieces of human flesh in their beaks. These birds, that build their nests in thousands round the Tower of Silence, have been purposely imported from Persia. Indian vultures proved to be too weak, and not sufficiently bloodthirsty, to perform the process of stripping the bones with the despatch prescribed by Zoroaster. We were told that the entire operation of denuding the bones occupies no more than a few minutes. As soon as the ceremony was over, we were led into another building, where a model of the dakhma was to be seen. We could now very easily imagine what was to take place presently inside the tower. In the centre there is a deep waterless well, covered with a grating like the opening into a drain. Around it are three broad circles, gradually sloping downwards. In each of them are coffin-like receptacles for the bodies. There are three hundred and sixty-five such places. The first and smallest row is destined for children, the second for women, and the third for men. This threefold circle is symbolical of three cardinal Zoroastrian virtues—pure thoughts, kind words, and good actions. Thanks to the vultures, the bones are laid bare in less than an hour, and, in two or three weeks, the tropical sun scorches them into such a state of fragility, that the slightest breath of wind is enough to reduce them to powder and to carry them down into the pit. No smell is left behind, no source of plagues and epidemics. I do not know that this way may not be preferable to cremation, which leaves in the air about the Ghat a faint but disagreeable odour. The Ghat is a place by the sea, or river shore, where Hindus burn their dead. Instead of feeding the old Slavonic deity "Mother Wet Earth" with carrion, Parsees give to Armasti pure dust. Armasti means, literally, "fostering cow," and Zoroaster teaches that the cultivation of land is the noblest of all occupations in the eyes of God. Accordingly, the worship of Earth is so sacred among the Parsees, that they take all possible precautions against polluting the "fostering cow" that gives them "a hundred golden grains for every single grain." In the season of the Monsoon, when, during four months, the rain pours incessantly down and washes into the well everything that is left by the vultures, the water absorbed by the earth is filtered, for the bottom of the well, the walls of which are built of granite, is, to this end, covered with sand and charcoal.
The sight of the Pinjarapala is less lugubrious and much more amusing. The Pinjarapala is the Bombay Hospital for decrepit animals, but a similar institution exists in every town where Jainas dwell. Being one of the most ancient, this is also one of the most interesting, of the sects of India. It is much older than Buddhism, which took its rise about 543 to 477 B.C. Jainas boast that Buddhism is nothing more than a mere heresy of Jainism, Gautama, the founder of Buddhism, having been a disciple and follower of one of the Jaina Gurus. The customs, rites, and philosophical conceptions of Jainas place them midway between the Brahmanists and the Buddhists. In view of their social arrangements, they more closely resemble the former, but in their religion they incline towards the latter. Their caste divisions, their total abstinence from flesh, and their non-worship of the relics of the saints, are as strictly observed as the similar tenets of the Brahmans, but, like Buddhists, they deny the Hindu gods and the authority of the Vedas, and adore their own twenty-four Tirthankaras, or Jinas, who belong to the Host of the Blissful. Their priests, like the Buddhists', never marry, they live in isolated viharas and choose their successors from amongst the members of any social class. According to them, Prakrit is the only sacred language, and is used in their sacred literature,