24 pages • 48 minutes read
Rudyard KiplingThe Mark Of The Beast
Fiction | Short Story Collection | Adult | Published in 1890A modern alternative to SparkNotes and CliffsNotes, SuperSummary offers high-quality Study Guides with detailed chapter summaries and analysis of major themes, characters, and more.
Themes
English Identity, “Civilization,” and Loyalty
As colonizers, the English characters in “The Mark of the Beast” hold themselves above the colonized Indians. The English culture is viewed as superior on all fronts: morally, intellectually, and in terms of advancements that mark civilization. Although the narrator expresses criticism of the imperialist perspective, he clings to his “Englishness” when confronted with ideas and situations that fly in the face of his cultural and religious philosophies.
The narrator declares that Strickland “knows as much of the natives as is good for any man” (241), dryly offering the stereotypical colonial perspective: if one fraternizes too much with the members of the local culture, one risks losing his Englishness. The narrator undercuts these comments by showing that he shares Strickland’s thoughtful approach toward native culture. The narrator believes Hanuman is “worthy of respect” (242) and he treats the deity’s people respectfully. In this way, both the narrator and Strickland differ from Fleete, the quintessential Englishman: an ignorant and arrogant occupier who shows no appreciation for the native language and customs.
As Englishmen, the narrator, Strickland, and Fleete share a sense of solidarity. They have a common interest—the Empire—and they share a cultural heritage. The narrator admires English derring-do; for example, in his description of the New Year’s Eve celebrants, the narrator approves of their drinking and carousing because they risk their lives for the Empire. To these men, the maintenance of one’s superiority as an Englishman involves acting in a “civilized” manner in front of Indian people. Fleete fails to act according to English standards when he gets so drunk that he requires a “Guard of Dishonour” (242) to walk him home. His drunken desecration of Hanuman simultaneously demonstrates Fleete’s belief in his superiority and his disregard of the native religion which he believes is inferior, or false, when compared to his own.
Strickland and the narrator “disgrace” themselves as Englishmen when they resort to torture after capturing the Silver Man. Though they are physically superior to the leper and his fellow men, they are no longer morally superior to the Indian people. Despite their disapproval of Fleete’s actions, their loyalty to and friendship with their fellow Englishman trumps their sympathy for local culture and their personal sense of ethics. They cannot allow the Silver Man to win by erasing Fleete’s humanity. The subjects, who are lesser beings, must never attempt to overthrow the rulers; doing so has dire consequences, as evidenced by the torture of the Silver Man.
Science and Religion—Which, and Whose, Is Stronger?
The opening epigraph sets up the dichotomy between the belief systems of the colonizer and the colonized, rhetorically questioning which of the two religions is stronger. This query casts doubt on the superiority of the colonizer.
The narrator suggests that, in India, the native religion has more clout than that of the Church of England. He respects Hanuman and even personally attaches “much importance” to the Monkey-god. The narrator is open-minded enough to accept that other religions are as valuable his own; despite his open-mindedness, he comments wryly that “all gods have good points, just as have all priests” (242), which suggests that his own faith is lacking and that, therefore, he is capable of appreciating all faiths and faith leaders equally.
The narrator, however, attempts to cling to the ‘civilized’ English scientific explanation of events. British colonizers justified their rule over India with their belief in their own cultural superiority: by colonizing India, they were bringing advancements of science and morality to an otherwise ‘uncivilized’ population. The narrator attempts to make his story sound as if it has a logical foundation, assuring the reader of the “facts of the case” (241) and citing Strickland and Dumoise as witnesses. His attempts at factual self-delusion fail, however, and the narrator acknowledges that he is lying to himself when he denies Strickland’s theory that Fleete is “bewitched.” He is “ashamed” at his irrational thoughts because they fly against his philosophy and if true, pose a threat to English dominance. Dumoise represents the fallibility of science: he is struck “dumb” by Fleete’s recovery, which contradicts rational explanation. The so-called uncivilized native culture proves more powerful than English science. On a larger scale, Fleete’s punishment is a warning to occupiers to respect native religion and to take note that the occupied may be overpowered, but they are not powerless.
Citing famous lines from Hamlet, the narrator finally admits that scientific explanation cannot explain the occult events he witnesses. He declares: “The affair was beyond any human and rational experience” (246). Strickland and the narrator are hamstrung by their cultural reliance on science, as well as their status as occupiers and outsiders, and science cannot help them save Fleete. While both believe the native religion has power, they cannot utilize it themselves to remove the “evil spirit” from Fleete; they must rely instead on the native who summoned the spirit in the first place.
Humanity Versus Inhumanity
British colonizers viewed the indigenous culture of India as less civilized and less advanced than their own. While not exactly looked on as animals, Indian people were still ‘lesser’ people when compared to the English. In “The Mark of the Beast,” Kipling calls the morality of the Englishmen into question and raises the question: in reality, who is the beast?
Strickland and the narrator think the Silver Man is bestial. His disease has removed his outward appearances of humanity; he lacks hands, feet, and a face. He is a polluted “creature,” and they perceive him as subhuman or only partially human. At the same time, however, the Silver Man possesses the significant power of Hanuman. With this supernatural power, he can avenge his people, challenging the worth of humanity, which is revealed to be vulnerable.
Fleete acts like a beast even before his transformation. He lacks complexity, and he is unthinking, drinking to excess and behaving childishly proud of his impulsive act of disrespect. Hanuman’s punishment is apropos: The Englishman was already acting less than ‘civilized’ towards Indian people, so they strip away his humanity and turn him into a literal beast.
Strickland and the narrator must restore Fleete from the “degradation” imposed by the Silver Man. Fleete has become an animal, a status that is lesser even than the people of India themselves. Strickland and the narrator cannot allow any Indian person to succeed in dominating the colonizers. The trappings of the British Empire—English law, the Church of England, and civilized behavior—fail them, however, and they become beasts themselves, using primal violence to force the Silver Man to lift Fleete’s curse.
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By Rudyard Kipling
