Читать книгу: «Lippincott's Magazine of Popular Literature and Science, Volume 15, No. 85, January, 1875», страница 15

The manner in which the Parsees dispose of their dead seems to us too shocking to be tolerated by a people so gentle and refined. But they have grown familiar with a custom that, generation after generation, has been observed by their race till it has ceased to be repugnant. They call it "consigning the dead to the element of air." For this purpose they have roofless enclosures, the walls of which are twenty-five or thirty feet high, and within are three biers—one each for men, women and children. Upon these the bodies of the dead are laid, and fastened down with chains or iron bands. Presently birds of prey, so numerous within the tropics and always waiting to devour, pounce upon the corpse and quickly tear the flesh from the bones, while the skeleton remains intact. This is afterward deposited in a pit dug within the same enclosure, and which remains open till completely filled up with bones; after which another is dug, and when the enclosure can conveniently contain no more pits a new one is selected and prepared. None but priests and bearers of the dead may enter, or even look into, these walled cemeteries. The priests, by virtue of their holy office, are preserved from defilement, but the bearers are men set apart for this express purpose, and they are considered so unclean that they may not enter under the roof of any other Parsee or salute him on the street. If in passing a bearer do but touch one's clothes accidentally, he is subject to a heavy fine, while he who has been thus contaminated must bathe his entire person and burn every article of raiment he wore at the time of his defilement.

I was anxious to visit one of their temples, but this, Sir Jamsetjee assured me, was impossible, as none but the initiated are allowed even to approach the entrance, still less to get a glimpse of what is passing within. He, however, volunteered the information that, so far as the sanctuary itself was concerned, there was little to be seen, only naked walls, bare floors, and an altar upon which burns the sacred fire brought with the Parsees from Persia, and which, he said, had never been extinguished since it was kindled by Zoroaster from the sun four thousand years ago. Of the form of service I could not induce the baronet to speak, but I learned afterward from my ship-friend that the altar is enclosed by gratings, within which none but the priest may enter. He goes in every day to tend "the eternal fire," when he must remain for the space of an hour, repeating certain invocations, with a bundle of rods in his hand to repel any unclean spirits that should venture to approach the sacred fire. Meanwhile, the assembled multitudes prostrate themselves without and offer up their silent adoration. "Yet, after all," musingly said the Parsee, "the universe is the throne of the invisible God, of whom fire is but the emblem, and we worship Him most acceptably with our eyes fixed on the east when the sun rides forth at morning in his celestial chariot of fire." This form of worship those curious in such matters may see on any bright morning at Bombay, where whole crowds of Parsee men, women and children rush out at sunrise to greet the king of day and offer up their morning oblations. I was not surprised at the avowed preference of my Parsee friends for out-door worship, since it is well known that the ancient Persians not only permitted few temples to be erected to their gods, and held in abhorrence all painted and graven images, but they laid it to the charge of the Greeks, as a daring impiety, that "they shut up their gods in shrines and temples, like puppets in a cabinet, when all created things were open to them and the wide world was their dwelling-place." It was probably religious zeal, even more than revenge against the Greeks, that induced the burning of the temple at Athens by Xerxes, led on, as he may have been, by the fanatical zeal of the Magi who accompanied him.

Plutarch speaks of the Persians, in common with the Chaldeans and Egyptians, as worshipers of the sun under the name of Mithra, whom they regarded as standing between Ormuzd, "the author of good," and Ahriman, "the author of evil," occupied alternately in aiding the former and subduing the latter. So do the Parsees of our own day regard him; and their only hope for the ultimate triumph of Ormuzd is in constant sacrifices and prayers and propitiatory offerings to the sun as the fire that is to burn out and utterly consume all evil from our earth. Fire is to the Parsees now, as it has ever been, the holiest of all holy things, carried about by princes and great men for safety; by warriors, as that which is to give them the victory over their foes; and by all, as their sole and ever-present deity. Sir Jamsetjee assured me that the intelligent Parsees regard the sun and fire as only the symbols that are to remind them of the God they worship. But there can be no doubt that the mass of the Parsees literally worship the sun and the "sacred fire;" and hence arise the utter repugnance many of them have to celebrating their religious rites within closed walls, and the decided preference ever shown for out-door worship. I have often heard them say that the Fire-god shows his aversion to confinement by drooping when he is shut up, and growing vigorous just in proportion as free scope is given him. The sun appears everywhere on the shields and armor of the ancient Persians, as on some of the old-time monuments that have come down to us; while occasionally Mithra is depicted as a youthful hero, with high Persian cap, his knee on a prostrate bull, into whose heart he seems plunging a dagger—symbolically, "the power of evil" in complete subjection to the victorious sun, and about to be for ever annihilated.

Zoroaster (called by the Persians Zerduscht) was not, the Parsees say, the founder of their sect, but only the reviser and perfecter of the system as it now exists among them. Living in the reign of Darius Hystaspes, he was the contemporary, probably an associate, of the prophet Daniel. Before the advent of this reformer the Magi acknowledged two great First Causes—i.e., the light and the darkness, the former the author of all good, the latter of every evil, moral and physical—and these they believed were at perpetual war with each other. Zoroaster taught, as he may have learned from Daniel, that there was One greater still, who created both the light and the darkness, making both to subserve His own will. He also inculcated the duty of building temples for the preservation of the sacred fire from storm and tempest, when "by sudden extinction of the light the powers of darkness do gain often a signal victory." The Parsees hold in supreme veneration the name of Zoroaster as the most noted of all their Magi for wisdom and virtue. They believe that the sacred fire was lighted by him miraculously from the sun—that it has burned steadily ever since, and can never go out till it has consumed all evil from the earth and the good has become universally triumphant. They claim also that from the reforms wrought by Zoroaster there was never the slightest change in any of their observances until about twelve centuries ago, when Persia was overrun and conquered by the Mohammedan Arabs. But not the fiercest persecution could induce the Fire-worshipers to change their religion for that of the Koran. Preferring liberty and their altars in a foreign land to the alternative of apostasy or persecution at home, the aboriginal Persian inhabitants fled to other lands, settling immense colonies in Surat and Bombay, where their descendants form in our day a large and valuable element of the population. Their integrity, industry and enterprise are proverbial all over the East; and while they live strictly apart from all other races, the Parsees are never wanting in sympathy and help for those who need them. Dwelling amid nations who are almost universally destitute of veracity, the Parsees are eminently truthful; surrounded by polygamists and sensualists, they maintain habits of purity and virtue; and accustomed to every-day association with those who make a boast of cheating, my memory fails to recall the case of a single Fire-worshiper who was not strictly upright and honorable in his dealings.

Commencing with the worship of the sun, and of fire as his emblem, the Parsee grew into a sort of reverence for the elements of air, earth and water. The air must not be contaminated by foul odors, and of necessity no filth could be tolerated anywhere in house, street or suburb; and to this reverence for the purity of the atmosphere may be traced the absolute cleanliness for which Fire-worshipers are everywhere noted. As the earth must receive no defilement, the Parsees would deem it sacrilege to deposit therein their dead for corruption and decay; and hence have doubtless originated their strange rites of sepulture, as they believe that the body is thus more readily and rapidly reduced to its original elements. Streams of water, even the tiniest rivulets, are deemed too holy to be desecrated by washing or spitting in them, and still less would they make the water the receptacle of offal of any sort. To each of these elements, as well as to the fire, the Parsees still make oblations on their high-days. It is true that their ceremonies now are less imposing than those described by Xenophon, when a thousand head of cattle were immolated at a single festival, four beautiful bulls presented to Jupiter, or the sky, and a magnificent chariot, drawn by white horses crowned with flowers and wearing a golden yoke, was offered to the sun; while the king in his chariot was escorted by princes and great nobles, two thousand spearmen marching on either side, and three hundred sceptre-bearers, armed with javelins and mounted on splendidly-caparisoned horses, bringing up the rear. But those jubilant days have passed: the Fire-worshipers are in exile, and have no king to lead them, either in battle against their foes or in triumphal processions in honor of their gods. Yet is Parseeism not dead, nor even on the decrease. Sacrifices, numerous and costly, are still piled upon their altars, the finest cattle are dedicated to their gods, the flesh being cut up and roasted for the people, while the Magi cast the caul and a portion of the fat into the fire as emblematic of the souls of the victims being imbibed by the gods, while the grosser portions are rejected.

The sacrifices and those who offer them are always crowned with flowers, but the pontifical robes of the Magi, though of pure white silk, are severely plain in style and utterly devoid of ornament. In their lives the Magi claim to practice a rigid asceticism, making the earth their bed and subsisting wholly on fruit, vegetables and bread, besides submitting to frequent painful penances from fasting, scourging and the endurance of fatiguing exercises. "Wine, women and flesh" they are commanded to eschew as "special abominations to those who aspire to minister before the gods." The most remarkable feast of the ancient Parsees was one called by them the "sack-feast." On the appointed day a condemned malefactor was clothed in royal robes, seated on a kingly throne and the sceptre of regal power placed in his hand. Princes and people bowed the knee in mock homage before this king of a day, and he was suffered to glut his appetite with all manner of sensual delights till the sun went down, and then he was cruelly beaten with rods, and forthwith executed. (Were the crown and sceptre, the purple robe and mock reverence, that were the antecedents of the Redeemer's crucifixion, a reproduction of this barbarous custom?) The modern Parsees, though recognizing this feast as a legitimate part of their worship, say that they have not observed it since their flight from Persia in the eighth century, because since then, being under a foreign yoke, they have had no jurisdiction over human life, and durst not sacrifice even those who chanced to be in their power. This may be one reason for the renunciation of this barbarous practice of the olden time, but there has been wonderful progress in civilization during the last twelve hundred years; and certain it is that scenes of cruelty that suited the ferocious tastes of the eighth century could not possibly be repeated in the nineteenth.

FANNIE ROPER FEUDGE.

OUR MONTHLY GOSSIP

A SWEDISH PROVINCIAL THEATRE

It is not so magnificent as the Scala and San Carlo, and still, after seeing both those famous theatres, I must confess I preferred that of Carlstad to either. It is small and different in form from the generality: it reminded me, in fact, of a hall in a certain New England town where I used to go to the panorama as a child. There was a gallery like that in which the men and boys sat who tramped the loudest and kissed their hands, to the confusion of their neighbors, when the lights were turned down to enhance the effect of the burning of Moscow; only, at my panorama the gallery was unfashionable on account of the noisy male element, whereas at Carlstad it was the dress-circle. We—a party of Americans, the only foreigners in the house that night—occupied orchestra-stalls, as I presume the two or three front benches in the parquet may be called. There was a white cape in our vicinity, as well as one in the balcony; so our seats were probably as fashionable as those in the first and only circle; but behind us, stretching out to the doors and in under the gallery, was a dense mass unrelieved by opera-cloaks of any description; and that was the region of the unpretending–of those who came simply to enjoy, to see and not to be seen.

As we spent a good part of a day at Carlstad, I should, perhaps, relate something more of the place than merely how we went to the theatre there; but that delightful evening effaced all other impressions, and after the interval that has since elapsed Fleur de Thé and our commissioner are the only things that have retained somewhat of their original savor.

The railway from Stockholm to Christiania ceased at Carlstad on Lake Wener, which gave us a day's drive to Arvika to strike the track again; and while we stood consulting where we were to get carriages, and whether we should go directly on, there came up a flourishing specimen of the genus valet de place, who took possession of us and laid out a plan that he had apparently prepared over night for our especial benefit. It is a way those persons have, and one that gives them a tremendous advantage over travelers weakened by a long journey, that they act as if they were there by appointment to meet you, or as if you had telegraphed precisely what you wished to do, and they were merely carrying out your intentions. "You want to go to the Black Eagle Hotel: I take you there. You would like to dine: you can have dinner at the hotel, or I shall show you a nice restaurant." We had not expected to find a member of the great European brotherhood just there in a little town in the heart of Sweden, and, taken unawares, fell an easy prey. However, they do not invariably succeed in that way: sometimes, if their officiousness is excessive, their English very exasperating and the traveler a little fractious as well as tired, they get the tables turned on them. A lady just arrived at Genoa, when halfway to the hotel with one of these persuasive personages snatched her bag out of his hand and walked into the rival albergo because he said with an aggravating accent, "I sall get you a ticket for de steam-er." "No you sha'n't, either: I have got it myself," she said; and so they parted company, to his infinite amazement. My friend—it was a friend of mine—turned back, on second thoughts, to offer the man something for having carried her belongings, but he put on offended dignity and declared that he didn't want her money. She was rather sorry afterward that he didn't do violence to his feelings and take it; and so, no doubt, was he.

Our Carlstad commissioner beguiled the length of the way to the inn, at which we were a little inclined to grumble, by pointing out everything of note in our walk through the town. We had been reading up in the train, and knew that Carlstad was the capital of a district, had five thousand inhabitants, and was nearly destroyed by fire in 1865; but he, a son of the place, and seeing in his mind's eye its rising glory when the railroad should be completed, did not let us off with that. We had to look and admire just where he told us. "Wide streets," he would say in his finely-chopped English. "Houses all very high—new since the fire. See here! there's the telegraph-office."

At which, to answer in the style he understood best, we must have responded, "Oh, I say! Well. Very good! All right!"

"You shall go to the theatre if you want to," he remarked at last, in that sweet, protecting way peculiar to his class from the habitual confounding of can, shall and will, and that put us into good humor directly. To go to the theatre would be just the thing.

"Oh yes, everybody goes," he said. It was a Danish company—very good actors—very pretty piece; but we rather expected to care more for the everybody than either the piece or the actors; and so it proved.

We went early, and established ourselves in the orchestra-stalls, as already stated, while our guardian accepted an unpretending seat for himself, where he remained in readiness to tow us home after the performance. And then the spectators began to come in, and positively some of the very people who used to be at the panorama. I know there was a lady in front of me, in Mechanic Hall, who wore her hair in just such a little knot—pug is, I think, the classic name for that coiffure—and her dress cut as low in the throat and adorned with precisely such a self-embroidered collar as the lady rejoiced in who occupied the seat before me at the theatre. That she was one of the fashionables of Carlstad could be seen in the lofty pose of that pug, and in the curious structure of ribbon and lace that sat astride of it and hung down at each side. Her husband, a small, rather dried-up gentleman, had the look of a town oracle who was oppressed at home, and her daughter was one of the prettiest girls in the house. The overgrown boy, the son and heir, was not pretty: he sat beside his sister and kept nudging her. I could not exactly understand what he said in Swedish, but I know it must have been of this nature: "There's Jim Davis over there. Look, sister, look!"

Sister only glanced at him with a reproving air of "Don't push me so," and then gazed steadfastly in the other direction; but she was not left long in peace. Tom's elbow began again in a minute: "He's looking right at you, all the time. You'd better turn round and bow to him." And the color would creep up in her cheeks, do all she could to prevent it, so that she had to lean across mamma and say something to her father, just so as not to bow to Mr. Davis, which would have been such a simple thing to do, after all.

Everybody who came in nodded and spoke to everybody else, and then shook hands across the seats; and we felt quite out of our element under the inquiring but superior glances that fell to our lot. It was all very well for us to make our little observations and smile at each other on the sly: we had the consciousness all the while of not belonging to the first society in Carlstad, and of being viewed as intruders in that select circle.

We had been studying one family party after another as the seats filled around us, for the audience collected by families, when, with a little rustle and stir attending her progress, and a whispering behind her as she advanced, the Bride appeared, for she had arrived from Stockholm by our train. It was the first time any one had seen her since she started on the wedding-tour, and the bows and smiles she dealt out on every side were not to be numbered. Our pretty girl got one—they were school-friends—and the horrid boy another, which he barely answered with a solemn nod of his head, being as shy of her, apparently, in her blue silk and white cape, as his sister was of Mr. Davis. It was really a very pretty dress of the Bride's, and one that made our traveling costumes look uncommonly shabby: it was taken up behind in the approved style, and only needed a bustle to have been truly effective. Doubtless she had seen plenty of those articles in Stockholm, only her husband said, "I hope, dear, you will never put on one of those horrid things;" and she told him certainly not if he did not like them; but I think she found afterward she needed one for that blue dress, and sent for it at the first opportunity. The young husband was not got up for show, knowing very well that no one would mind him, but he looked beamingly happy; and if he was not in a dress-coat with a flower in his buttonhole, like the habitués of the Comédie Française or the Italiens, he understood how they use an opera-glass there. The glass was a new acquisition that he had brought home with him, and after practicing with it at the Royal Theatre in the capital, he was fully prepared to stand up between the acts, with his arm behind him in a negligently graceful attitude, and study the balcony. His acquaintances there must have found it rather embarrassing, for it was not a usual thing in Carlstad to look at one's friends through an opera-glass: he was the only person who did it, and they probably all talked about it when they went home.

We were so occupied with our surroundings that we hardly thought of the piece, though it was given with considerable spirit, if I remember rightly. The sailors were fine, jolly tars, and the Chinese ladies and gentlemen toddled about in flowered dressing-gowns and talked with their thumbs, as it would appear the inhabitants of the Celestial Empire usually do; but the house did not allow itself to be betrayed into unseemly enthusiasm. There was an involuntary laugh now and then, and once somebody said bravo, but as a general thing a discreet reticence prevailed, and the actors might have gone through the piece on their heads in an extravagant desire to elicit signs of approval: they would only have received a cool little round of applause when the curtain fell.

We, at all events, had no hesitation in telling the commissioner that we had enjoyed ourselves immensely; and so, it appeared, had he. He was even bold enough to call it a very fine company, and as we walked back to the hotel at half-past nine in broad daylight, he told us what they were going to play the next evening, possibly in the hope that we should stay for it and he should get another seat. That was out of the question, however, sorry as we were to disappoint him. He had to tuck us into the carriage the following day, and let us drive away and leave him bereft of his charges. "You shall have a good ride," were his parting words, kind and fatherly as he was to the last; and so we had. But we found no one again to care for us so tenderly as our old friend, nor did any one take us to the theatre throughout the remainder of the journey. G.H.