I must attempt a brief sketch of the history of Benares. We are sure it was not among the first cities erected by the Aryans after leaving their home in Central Asia and crossing the Indus. They first took possession of the land in the far north-west of the great country they had entered, and gradually made their way to the south and east. Wonderfully acute and painstaking though the Pundit mind be, it has so dwelt in the regions of speculation and imagination that it has paid no attention to historical research. Its laborious productions have left us ignorant of recent times, and we need not therefore wonder that, except by incidental allusions, it throws no light on the early settlements of the Aryans in India. We know that they brought with them a considerable measure of civilization, and soon erected cities. Indraprastha, built near the site of the present city of Delhi, and Hastinapore, some thirty miles from it, figure largely in the Mahabharut, the giant Hindu epic. Kunauj, lying east and south of Delhi, became some time afterwards the capital of a widely extended empire, which lasted, with vicissitudes, down to Muhammadan times. Benares is seen in the dim light of antiquity as a favourite abode of Brahmans, and as sacred on that account, but it does not appear that it ever was the seat of extended rule. For many a day it was subject to Kunauj, and it afterwards came under the sway of the Muhammadans, to whom it was subject for six hundred years.
BUDDHISM.
A clear proof of the influential position of Benares centuries before the Christian era, is furnished by the fact that Gautama, the founder of Buddhism, deemed it well to commence his public ministry there in the sixth century B.C.[2] The spot where he first unfolded his doctrine was a grove at a place now called Sarnath, about four miles from the present city. At this place there is a large Buddhist tower, which is seen from a great distance, and around it are extensive remains, which have been excavated under the direction of Major-General Cunningham, and have been found to be of Buddhist origin. The success which Buddhism had achieved and maintained for centuries in the country where it arose, is strikingly confirmed by the testimony of two Chinese Buddhists who went on pilgrimage to India, the one in the fifth century A.D., and the other towards the middle of the seventh. Their narratives have been preserved, and furnish us with most interesting details. From them we learn that down to the time of their visits Buddhism had temples, monasteries, and thousands of adherents; but it had not the field to itself, for these strangers tell us, especially the later of the two, that a large and increasing number of the people were warmly attached to Hinduism. We have no historical account of the overthrow of Buddhism, but we have reason to believe that towards the close of the eleventh century, or earlier, the devotees of Hinduism rose against it, and so stamped it out that not a temple was left standing and not a monastery remained. Major-General Cunningham says that about that period "the last votaries of Buddha were expelled from the continent of India. Numbers of images, concealed by the departing monks, are found buried near Sarnath; and heaps of ashes still lie scattered amidst the ruins, to show that the monasteries were destroyed by fire." This is confirmed by excavations made at a later period by Major Kittoe, who says, "All has been sacked and burned—priests, temples, idols, all together; for, in some places, bones, iron, wood and stone, are found in huge masses: and this has happened more than once." From Benares having been the scene of Gautama's early ministry, and the place where his first disciples were called, it stands high in the reverence of the millions who compose his followers, although their only living representatives there now are a few Jains, whom orthodox Buddhists regard as heretics.
[2] The names and titles of this famous teacher are perplexing to those who do not know the meaning. His father was chief or king of a tribe called Sakyas, and therefore Gautama received the name of Sakya-Muni, or Sakya-Saint. When he announced himself as the inspired teacher of the nations he took the name of Buddha—the wise man, the enlightener, the inspired prophet.
THE SACREDNESS OF KASEE.
Long before the time of Gautama Hinduism prevailed at Benares, and we have observed its rites were practised side by side with those of Buddhism when the city was visited by two Chinese pilgrims. Some time afterwards it obtained full sway under the form of fanatical devotion to Shiva the Destroyer, and that sway it has maintained down to our day. What Jerusalem is to the Jews; what Mecca is to the Muhammadans; what Rome is to the Roman Catholics—that, and more than that, Benares is to the Hindus. They form by far the largest portion of the population of India, and to them Benares—or as they delight to call it, Kasee the Splendid, the Glorious City—is the most sacred spot on earth. They say, indeed, it is not built on the earth, but on a point of Shiva's trident. They assert that at one time it was of gold, but in this degenerate age it has been turned into stone and clay. In their belief the Ganges is sacred through its entire course, but as it flows past the sacred city its cleansing efficacy is supposed to be vastly increased. The rites performed at Kasee have double merit, and its very soil and air are so fraught with blessing that all who die there go to heaven, whatever their character may be. With this belief diffused among the millions who, differing widely from each other in nationality and language, are devoted to Hinduism, it may be supposed how many eyes are reverently turned towards Kasee, and with what eager steps and high expectations vast numbers resort to it. I have frequently seen persons entering the city, not on foot—that they did not deem sufficiently respectful—but prostrating themselves on the ground, measuring the ground with their bodies, and approaching the sacred shrines. And then, especially on the occasion of great festivals, bands may be seen entering the city, often composed of women—hand-in-hand lest they should lose each other in the crowd—singing the praises of Shiva and the glories of his city. Many aged people come from distant parts of India—the greater number, I believe, from Bengal—to reside and end their days in it, that by becoming Kasseebas (dwellers in Kasee) they may when they die become Baikuntbas (dwellers in heaven).
Though Benares be par excellence the sacred city of the Hindus, strange to say they are proportionately fewer than in ten cities of the North-West. According to the census of 1872, there were 133,549 Hindus and 44,374 Mussulmans: that is, a little more than three Hindus to one Mussulman. In the great commercial city of Mirzapore, about thirty miles distant from Benares, there were five Hindus to one Mussulman. The fact thus certified is entirely at variance with the conjecture made by those who look at the crowds bathing at the riverside, and frequenting the temples, and contrast them with the small number seen in the mosques, even on Friday, the Muhammadan weekly day of worship. In the district the Hindus vastly out-number the Muhammadans.
Benares is built on the left bank of the Ganges, and extends in a crescent shape three miles and a half along the bank, and a little more than a mile inward. The most imposing view is from a boat slowly dropping down the stream in the early morning—the earlier the better, especially if it be the hot season, as then the people betake themselves to the river in greater numbers than at any other time. Travellers in many lands who have seen this view, have declared it to be one of the most remarkable sights of the kind which the world presents.
Photographic and pencil pictures of Benares have appeared in illustrated newspapers, in periodicals and books, and give a more vivid and correct impression than can be conveyed by a verbal description. These pictures can, however, be better understood when those who look at them are furnished with information which no picture can afford.
The right bank of the Ganges at Benares is very low, and is always flooded when the river rises; but the left bank, on which the city stands, is in many parts more than a hundred feet high. The river sweeps round this high bank. The city is connected with the river by flights of stone steps, called "ghats." This word ghat often meets the reader of books on India. It has various meanings. It means a mountain-pass, a ferry, a place on the riverside where people meet, and, as is the case at Benares, the steps which lead down to the river. Two small streams enter the Ganges at Benares—on the southern side the Assi, on the northern side the Burna. Some have supposed that the city has received its name from lying between these two rivulets—Burna, Assi, making the word Burunassi, Benares; but this derivation is more than doubtful. Others maintain the word comes from a famous rajah called Bunar; but this, too, is a mere conjecture.