From the Caves and Jungles of Hindostan

But even the Pinjarajala roses are not without thorns. The graminivorous "subjects," of course, could mot wish for anything better; but I doubt very much whether the beasts of prey, such as tigers, hyenas, and wolves, are content with the rules and the forcibly prescribed diet. Jainas themselves turn with disgust even from eggs and fish, and, in consequence, all the animals of which they have the care must turn vegetarians. We were present when an old tiger, wounded by an English bullet, was fed. Having sniffed at a kind of rice soup which was offered to him, he lashed his tail, snarled, showing his yellow teeth, and with a weak roar turned away from the food. What a look he cast askance upon his keeper, who was meekly trying to persuade him to taste his nice dinner! Only the strong bars of the cage saved the Jaina from a vigorous protest on the part of this veteran of the forest. A hyena, with a bleeding head and an ear half torn off, began by sitting in the trough filled with this Spartan sauce, and then, without any further ceremony, upset it, as if to show its utter contempt for the mess. The wolves and the dogs raised such disconsolate howls that they attracted the attention of two inseparable friends, an old elephant with a wooden leg and a sore-eyed ox, the veritable Castor and Pollux of this institution. In accordance with his noble nature, the first thought of the elephant concerned his friend. He wound his trunk round the neck of the ox, in token of protection, and both moaned dismally. Parrots, storks, pigeons, flamingoes—the whole feathered tribe—revelled in their breakfast. Monkeys were the first to answer the keeper's invitation and greatly enjoyed themselves. Further on we were shown a holy man, who was feeding insects with his own blood. He lay with his eyes shut, and the scorching rays of the sun striking full upon his naked body. He was literally covered with flies, mosquitoes, ants and bugs.

"All these are our brothers," mildly observed the keeper, pointing to the hundreds of animals and insects. "How can you Europeans kill and even devour them?"

"What would you do," I asked, "if this snake were about to bite you? Is it possible you would not kill it, if you had time?"

"Not for all the world. I should cautiously catch it, and then I should carry it to some deserted place outside the town, and there set it free."

"Nevertheless; suppose it bit you?"

"Then I should recite a mantram, and, if that produced no good result, I should be fair to consider it as the finger of Fate, and quietly leave this body for another."

These were the words of a man who was educated to a certain extent, and very well read. When we pointed out that no gift of Nature is aimless, and that the human teeth are all devouring, he answered by quoting whole chapters of Darwin's Theory of Natural Selection and Origin of Species. "It is not true," argued he, "that the first men were born with canine teeth. It was only in course of time, with the degradation of humanity,—only when the appetite for flesh food began to develop—that the jaws changed their first shape under the influence of new necessities."

I could not help asking myself, "Ou la science va-t'elle se fourrer?"

The same evening, in Elphinstone's Theatre, there was given a special performance in honour of "the American Mission," as we are styled here. Native actors represented in Gujerati the ancient fairy drama Sita-Rama, that has been adapted from the Ramayana, the celebrated epic by Vilmiki. This drama is composed of fourteen acts and no end of tableaux, in addition to transformation scenes. All the female parts, as usual, were acted by young boys, and the actors, accord-ing to the historical and national customs, were bare-footed and half-naked. Still, the richness of the costumes, the stage adornments and transformations, were truly wonderful. For instance, even on the stages of large metropolitan theatres, it would have been difficult to give a better representation of the army of Rama's allies, who are nothing more than troops of monkeys under the leadership of Hanuman—the soldier, statesman, dramatist, poet, god, who is so celebrated in history (that of India s.v.p.). The oldest and best of all Sanskrit dramas, Hanuman-Natak, is ascribed to this talented forefather of ours.

Alas! gone is the glorious time when, proud of our white skin (which after all may be nothing more than the result of a fading, under the influences of our northern sky), we looked down upon Hindus and other "niggers" with a feeling of contempt well suited to our own magnificence. No doubt Sir William Jones's soft heart ached, when translating from the Sanskrit such humiliating sentences as the following: "Hanuman is said to be the forefather of the Europeans." Rama, being a hero and a demi-god, was well entitled to unite all the bachelors of his useful monkey army to the daughters of the Lanka (Ceylon) giants, the Rakshasas, and to present these Dravidian beauties with the dowry of all Western lands. After the most pompous marriage ceremonies, the monkey soldiers made a bridge, with the help of their own tails, and safely landed with their spouses in Europe, where they lived very happily and had a numerous progeny. This progeny are we, Europeans. Dravidian words found in some European languages, in Basque for instance, greatly rejoice the hearts of the Brahmans, who would gladly promote the philologists to the rank of demi-gods for this important discovery, which confirms so gloriously their ancient legend. But it was Darwin who crowned the edifice of proof with the authority of Western education and Western scientific literature. The Indians became still more convinced that we are the veritable descendants of Hanuman, and that, if one only took the trouble to examine carefully, our tails might easily be discovered. Our narrow breeches and long skirts only add to the evidence, however uncomplimentary the idea may be to us.

Still, if you consider seriously, what are we to say when Science, in the person of Darwin, concedes this hypothesis to the wisdom of ancient Aryas. We must perforce submit. And, really, it is better to have for a forefather Hanu-man, the poet, the hero, the god, than any other monkey, even though it be a tailless one. Sita-Rama belongs to the category of mythological dramas, something like the tragedies of Aeschylus. Listening to this production of the remotest antiquity, the spectators are carried back to the times when the gods, descending upon earth, took an active part in the everyday life of mortals. Nothing reminds one of a modern drama, though the exterior arrangement is the same. "From the sublime to the ridiculous there is but a step," and vice versa. The goat, chosen for a sacrifice to Bacchus, presented the world tragedy (greek script here). The death bleatings and buttings of the quadrupedal offering of antiquity have been polished by the hands of time and of civilization, and, as a result of this process, we get the dying whisper of Rachel in the part of Adrienne Lecouvreur, and the fearfully realistic "kicking" of the modern Croisette in the poisoning scene of The Sphinx. But, whereas the descendants of Themistocles gladly receive, whether captive or free, all the changes and improvements considered as such by modern taste, thinking them to be a corrected and enlarged edition of the genius of Aeschylus; Hindus, happily for archaeologists and lovers of antiquity, have never moved a step since the times of our much honoured forefather Hanuman.

We awaited the performance of Sita-Rama with the liveliest curiosity. Except ourselves and the building of the theatre, everything was strictly indigenous and nothing reminded us of the West. There was not the trace of an orchestra. Music was only to be heard from the stage, or from behind it. At last the curtain rose. The silence, which had been very remarkable before the performance, considering the huge crowd of spectators of both sexes, now became absolute. Rama is one of the incarnations of Vishnu and, as most of the audience were worshippers of Vishnu, for them the spectacle was not a mere theatrical performance, but a religious mystery, representing the life and achievements of their favourite and most venerated gods.

The prologue was laid in the epoch before creation began (it may safely be said that no dramatist would dare to choose an earlier one)—or, rather, before the last manifestation of the universe. All the philosophical sects of India, except Mussulmans, agree that the universe has always existed. But the Hindus divide the periodical appearances and vanishings into days and nights of Brahma. The nights, or withdrawals of the objective universe, are called Pralayas, and the days, or epochs of new awakening into life and light, are called Manvantaras, Yugas, or "centuries of the gods." These periods are also called, respectively, the inbreathings and outbreathings of Brahma. When Pralaya comes to an end Brahma awakens, and, with this awakening, the universe that rested in deity, in other words, that was reabsorbed in its subjective essence, emanates from the divine principle and becomes visible. The gods, who died at the same time as the universe, begin slowly to return to life. The "Invisible" alone, the "Infinite," the "Lifeless," the One who is the unconditioned original "Life" itself, soars, surrounded by shoreless chaos. Its holy presence is not visible. It shows itself only in the periodical pulsation of chaos, represented by a dark mass of waters filling the stage. These waters are not, as yet, separated from the dry land, because Brahma, the creative spirit of Narayana, has not yet separated from the "Ever Unchanging." Then comes a heavy shock of the whole mass and the waters begin to acquire transparency. Rays, proceeding from a golden egg at the bottom, spread through the chaotic waters. Receiving life from the spirit of Narayana, the egg bursts and the awakened Brahma rises to the surface of the water in the shape of a huge lotus. Light clouds appear, at first transparent and web-like. They gradually become condensed, and transform themselves into Prajapatis, the ten personified creative powers of Brahma, the god of everything living, and sing a hymn of praise to the creator. Something naively poetical, to our unaccustomed ears, breathed in this uniform melody unaccompanied by any orchestra.

The hour of general revival has struck. Pralaya comes to an end. Everything rejoices, returning to life. The sky is separated from the waters and on it appear the Asuras and Gandharvas, the heavenly singers and musicians. Then Indra, Yama, Varuna, and Kuvera, the spirits presiding over the four cardinal points, or the four elements, water, fire, earth, and air, pour forth atoms, whence springs the serpent "Ananta." The monster swims to the surface of the waves and, bending its swanlike neck, forms a couch on which Vishnu reclines with the Goddess of Beauty, his wife Lakshmi, at his feet. "Swatha! Swatha! Swatha!" cries the choir of heavenly musicians, hailing the deity. In the Russian church service this is pronounced Swiat! Swiat! Swiat! and means holy! holy! holy!

In one of his future avatars Vishnu will incarnate in Rama, the son of a great king, and Lakshmi will become Sita. The motive of the whole poem of Ramayana is sung in a few words by the celestial musicians. Kama, the God of Love, shelters the divine couple and, that very moment, a flame is lit in their hearts and the whole world is created.

Later there are performed the fourteen acts of the drama, which is well known to everybody, and in which several hundred personages take part. At the end of the prologue the whole assembly of gods come forward, one after another, and acquaint the audience with the contents and the epilogue of their performance, asking the public not to be too exacting. It is as though all these familiar deities, made of painted granite and marble, left the temples and came down to remind mortals of events long past and forgotten.

The hall was full of natives. We four alone were representatives of Europe. Like a huge flower bed, the women displayed the bright colors of their garments. Here and there, among handsome, bronze-like heads, were the pretty, dull white faces of Parsee women, whose beauty reminded me of the Georgians. The front rows were occupied by women only. In India it is quite easy to learn a person's religion, sect, and caste, and even whether a woman is married or single, from the marks painted in bright colors on everyone's forehead.

Since the time when Alexander the Great destroyed the sacred books of the Gebars, they have constantly been oppressed by the idol worshippers. King Ardeshir-Babechan restored fire worship in the years 229-243 A.C. Since then they have again been persecuted during the reign of one of the Shakpurs, either II., IX., or XI., of the Sassanids, but which of them is not known. It is, however, reported that one of them was a great protector of the Zartushta doctrines. After the fall of Yesdejird, the fire-worshippers emigrated to the island of Ormasd, and, some time later, having found a book of Zoroastrian prophecies, in obedience to one of them they set out for Hindustan. After many wanderings, they appeared, about 1,000 or 1,200 years ago, in the territory of Maharana-Jayadeva, a vassal of the Rajput King Champanir, who allowed them to colonize his land, but only on condition that they laid down their weapons, that they abandoned the Persian language for Hindi, and that their women put off their national dress and clothed themselves after the manner of Hindu women. He, however, allowed them to wear shoes, since this is strictly prescribed by Zoroaster. Since then very few changes have been made. It follows that the Parsee women could only be distinguished from their Hindu sisters by very slight differences. The almost white faces of the former were separated by a strip of smooth black hair from a sort of white cap, and the whole was covered with a bright veil. The latter wore no covering on their rich, shining hair, twisted into a kind of Greek chignon. Their foreheads were brightly painted, and their nostrils adorned with golden rings. Both are fond of bright, but uniform, colors, both cover their arms up to the elbow with bangles, and both wear saris.

Behind the women a whole sea of most wonderful turbans was waving in the pit. There were long-haired Rajputs with regular Grecian features and long beards parted in the middle, their heads covered with "pagris" consisting of, at least, twenty yards of finest white muslin, and their persons adorned with earrings and necklaces; there were Mahrata Brahmans, who shave their heads, leaving only one long central lock, and wear turbans of blinding red, decorated in front with a sort of golden horn of plenty; Bangas, wearing three-cornered helmets with a kind of cockscomb on the top; Kachhis, with Roman helmets; Bhillis, from the borders of Rajastan, whose chins are wrapped three times in the ends of their pyramidal turbans, so that the innocent tourist never fails to think that they constantly suffer from toothache; Bengalis and Calcutta Babus, bare-headed all the year round, their hair cut after an Athenian fashion, and their bodies clothed in the proud folds of a white toga-virilis, in no way different from those once worn by Roman senators; Parsees, in their black, oilcloth mitres; Sikhs, the followers of Nanaka, strictly monotheist and mystic, whose turbans are very like the Bhillis', but who wear long hair down to their waists; and hundreds of other tribes.

Proposing to count how many different headgears are to be seen in Bombay alone, we had to abandon the task as impracticable after a fortnight. Every caste, every trade, guild, and sect, every one of the thousand sub-divisions of the social hierarchy, has its own bright turban, often sparkling with gold lace and precious stones, which is laid aside only in case of mourning. But, as if to compensate for this luxury, even the mem-bers of the municipality, rich merchants, and Rai-Bahadurs, who have been created baronets by the Government, never wear any stockings, and leave their legs bare up to the knees. As for their dress, it chiefly consists of a kind of shapeless white shirt.

In Baroda some Gaikwars (a title of all the Baroda princes) still keep in their stables elephants and the less common giraffes, though the former are strictly forbidden in the streets of Bombay. We had an opportunity of seeing ministers, and even Rajas, mounted on these noble animals, their mouths full of pansupari (betel leaves), their heads drooping under the weight of the precious stones on their turbans, and each of their fingers and toes adorned with rich golden rings. While the evening I am describing lasted, however, we saw no elephants, no giraffes, though we enjoyed the company of Rajas and ministers. We had in our box the hand-some ambassador and late tutor of the Mahararana of Oodeypore. Our companion was a Raja and a pandit. His name was a Mohunlal-Vishnulal-Pandia. He wore a small pink turban sparkling with diamonds, a pair of pink barege trousers, and a white gauze coat. His raven black hair half covered his amber-colored neck, which was surrounded by a necklace that might have driven any Parisian belle frantic with envy. The poor Raiput was awfully sleepy, but he stuck heroically to his duties, and, thoughtfully pulling his beard, led us all through the endless labyrinth of metaphysical entanglements of the Ramayana. During the entr'actes we were offered coffee, sherbets, and cigarettes, which we smoked even during the performance, sitting in front of the stage in the first row. We were covered, like idols, with garlands of flowers, and the manager, a stout Hindu clad in transparent muslins, sprinkled us several times with rose-water.

The performance began at eight p.m. and, at half-past two, had only reached the ninth act. In spite of each of us having a punkah-wallah at our backs, the heat was unbearable. We had reached the limits of our endurance, and tried to excuse ourselves. This led to general disturbance, on the stage as well as in the auditorium. The airy chariot, on which the wicked king Ravana was carrying Sita away, paused in the air. The king of the Nagas (serpents) ceased breathing flames, the monkey soldiers hung motionless on the trees, and Rama himself, clad in light blue and crowned with a diminutive pagoda, came to the front of the stage and pronounced in pure English speech, in which he thanked us for the honour of our presence. Then new bouquets, pansu-paris, and rose-water, and, finally, we reached home about four a.m. Next morning we learned that the performance had ended at half-past six.

On The Way To Karli

It is an early morning near the end of March. A light breeze caresses with its velvety hand the sleepy faces of the pilgrims; and the intoxicating perfume of tuberoses mingles with the pungent odors of the bazaar. Crowds of barefooted Brahman women, stately and well-formed, direct their steps, like the biblical Rachel, to the well, with brass water pots bright as gold upon their heads. On our way lie numerous sacred tanks, filled with stagnant water, in which Hindus of both sexes perform their prescribed morning ablutions. Under the hedge of a garden somebody's tame mongoose is devouring the head of a cobra. The headless body of the snake convulsively, but harmlessly, beats against the thin flanks of the little animal, which regards these vain efforts with an evident delight. Side by side with this group of animals is a human figure; a naked mali (gardener), offering betel and salt to a monstrous stone idol of Shiva, with the view of pacifying the wrath of the "Destroyer," excited by the death of the cobra, which is one of his favourite servants. A few steps before reaching the railway station, we meet a modest Catholic procession, consisting of a few newly converted pariahs and some of the native Portuguese. Under a baldachin is a litter, on which swings to and fro a dusky Madonna dressed after the fashion of the native goddesses, with a ring in her nose. In her arms she carries the holy Babe, clad in yellow pyjamas and a red Brah-manical turban. "Hari, hari, devaki!" ("Glory to the holy Virgin!") exclaim the converts, unconscious of any difference between the Devaki, mother of Krishna, and the Catholic Madonna. All they know is that, excluded from the temples by the Brahmans on account of their not belonging to any of the Hindu castes, they are admitted sometimes into the Christian pagodas, thanks to the "padris," a name adopted from the Portuguese padre, and applied indiscriminately to the missionaries of every European sect.

At last, our gharis—native two-wheeled vehicles drawn by a pair of strong bullocks—arrived at the station. English employes open wide their eyes at the sight of white-faced people travelling about the town in gilded Hindu chariots. But we are true Americans, and we have come hither to study, not Europe, but India and her products on the spot.

If the tourist casts a glance on the shore opposite to the port of Bombay, he will see a dark blue mass rising like a wall between himself and the horizon. This is Parbul, a flat-topped mountain 2,250 feet high. Its right slope leans on two sharp rocks covered with woods. The highest of them, Mataran, is the object of our trip. From Bombay to Narel, a station situated at the foot of this mountain, we are to travel four hours by railway, though, as the crow flies, the distance is not more than twelve miles. The railroad wanders round the foot of the most charming little hills, skirts hundreds of pretty lakes, and pierces with more than twenty tunnels the very heart of the rocky ghats.

We were accompanied by three Hindu friends. Two of them once belonged to a high caste, but were excommunicated from their pagoda for association and friendship with us, unworthy foreigners. At the station our party was joined by two more natives, with whom we had been in correspondence for many a year. All were members of our Society, reformers of the Young India school, enemies of Brahmans, castes, aid prejudices, and were to be our fellow-travelers and visit with us the annual fair at the temple festivities of Karli, stopping on the way at Mataran and Khanduli. One was a Brahman from Poona, the second a moodeliar (landowner) from Madras, the third a Singalese from Kegalla, the fourth a Bengali Zemindar, and the fifth a gigantic Rajput, whom we had known for a long time by the name of Gulab-Lal-Sing, and had called simply Gulab-Sing. I shall dwell upon his personality more than on any of the others, because the most wonderful and diverse stories were in circulation about this strange man. It was asserted that he belonged to the sect of Raj-Yogis, and was an initiate of the mysteries of magic, alchemy, and various other occult sciences of India. He was rich and independent, and rumour did not dare to suspect him of deception, the more so because, though quite full of these sciences, he never uttered a word about them in public, and carefully concealed his knowledge from all except a few friends.

He was an independent Takur from Rajistan, a province the name of which means the land of kings. Takurs are, almost without exception, descended from the Surya (sun), and are accordingly called Suryavansa. They are prouder than any other nation in the world. They have a proverb, "The dirt of the earth cannot stick to the rays of the sun." They do not despise any sect, except the Brahmans, and honor only the bards who sing their military achievements. Of the latter Colonel Tod writes somewhat as follows,[1 - In nearly every instance the passages quoted from various authorities have been retranslated from the Russian. As the time and labor needful for verification would he too great, the sense only of these passages is given here. They do not pretend to be textual.—Translator] "The magnificence and luxury of the Rajput courts in the early periods of history were truly wonderful, even when due allowance is made for the poetical license of the bards. From the earliest times Northern India was a wealthy country, and it was precisely here that was situated the richest satrapy of Darius. At all events, this country abounded in those most striking events which furnish history with her richest materials. In Rajistan every small kingdom had its Thermopylae, and every little town has produced its Leonidas. But the veil of the centuries hides from posterity events that the pen of the historian might have bequeathed to the everlasting admiration of the nations. Somnath might have appeared as a rival of Delphi, the treasures of Hind might outweigh the riches of the King of Lydia, while compared with the army of the brothers Pandu, that of Xerxes would seem an inconsiderable handful of men, worthy only to rank in the second place."

England did not disarm the Rajputs, as she did the rest of the Indian nations, so Gulab-Sing came accompanied by vassals and shield-bearers.

Possessing an inexhaustible knowledge of legends, and being evidently well acquainted with the antiquities of his country, Gulab-Sing proved to be the most interesting of our companions.

"There, against the blue sky," said Gulab-Lal-Sing, "you behold the majestic Bhao Mallin. That deserted spot was once the abode of a holy hermit; now it is visited yearly by crowds of pilgrims. According to popular belief the most wonderful things happen there—miracles. At the top of the mountain, two thousand feet above the level of the sea, is the platform of a fortress. Behind it rises another rock two hundred and seventy feet in height, and at the very summit of this peak are to be found the ruins of a still more ancient fortress, which for seventy-five years served as a shelter for this hermit. Whence he obtained his food will for ever remain a mystery. Some think he ate the roots of wild plants, but upon this barren rock there is no vegetation. The only mode of ascent of this perpendicular mountain consists of a rope, and holes, just big enough to receive the toes of a man, cut out of the living rock. One would think such a pathway accessible only to acrobats and monkeys. Surely fanaticism must provide wings for the Hindus, for no accident has ever happened to any of them. Unfortunately, about forty years ago, a party of Englishmen conceived the unhappy thought of exploring the ruins, but a strong gust of wind arose and carried them over the precipice. After this, General Dickinson gave orders for the destruction of all means of communication with the upper fortress, and the lower one, once the cause of so many losses and so much bloodshed, is now entirely deserted, and serves only as a shelter for eagles and tigers."

Listening to these tales of olden times, I could not help comparing the past with the present. What a difference!

"Kali-Yug!" cry old Hindus with grim despair. "Who can strive against the Age of Darkness?"

This fatalism, the certainty that nothing good can be expected now, the conviction that even the powerful god Shiva himself can neither appear nor help them are all deeply rooted in the minds of the old generation. As for the younger men, they receive their education in high schools and universities, learn by heart Herbert Spencer, John Stuart Mill, Darwin and the German philosophers, and entirely lose all respect, not only for their own religion, but for every other in the world.

The young "educated" Hindus are materialists almost without exception, and often achieve the last limits of Atheism. They seldom hope to attain to anything better than a situation as "chief mate of the junior clerk," as we say in Russia, and either become sycophants, disgusting flatterers of their present lords, or, which is still worse, or at any rate sillier, begin to edit a newspaper full of cheap liberalism, which gradually develops into a revolutionary organ.

But all this is only en passant. Compared with the mysterious and grandiose past of India, the ancient Aryavarta, her present is a natural Indian ink background, the black shadow of a bright picture, the inevitable evil in the cycle of every nation. India has become decrepit and has fallen down, like a huge memorial of antiquity, prostrate and broken to pieces. But the most insignificant of these fragments will for ever remain a treasure for the archeologist and the artist, and, in the course of time, may even afford a clue to the philosopher and the psychologist. "Ancient Hindus built like giants and finished their work like goldsmiths," says Archbishop Heber, describing his travel in India. In his description of the Taj-Mahal of Agra, that veritable eighth wonder of the world, he calls it "a poem in marble." He might have added that it is difficult to find in India a ruin, in the least state of preservation, that cannot speak, more eloquently than whole volumes, of the past of India, her religious aspirations, her beliefs and hopes.

There is not a country of antiquity, not even excluding the Egypt of the Pharaohs, where the development of the subjective ideal into its demonstration by an objective symbol has been expressed more graphically, more skillfully, and artistically, than in India. The whole pantheism of the Vedanta is contained in the symbol of the bisexual deity Ardhanari. It is surrounded by the double triangle, known in India under the name of the sign of Vishnu. By his side lie a lion, a bull, and an eagle. In his hands there rests a full moon, which is reflected in the waters at his feet. The Vedanta has taught for thousands of years what some of the German philosophers began to preach at the end of last century and the beginning of this one, namely, that everything objective in the world, as well as the world itself, is no more than an illusion, a Maya, a phantom created by our imagination, and as unreal as the reflection of the moon upon the surface of the waters. The phenomenal world, as well as the subjectivity of our conception concerning our Egos, are nothing but, as it were, a mirage. The true sage will never submit to the temptations of illusion. He is well aware that man will attain to self-knowledge, and become a real Ego, only after the entire union of the personal fragment with the All, thus becoming an immutable, infinite, universal Brahma. Accordingly, he considers the whole cycle of birth, life, old age, and death as the sole product of imagination.

Generally speaking, Indian philosophy, split up as it is into numerous metaphysical teachings, possesses, when united to Indian ontological doctrines, such a well developed logic, such a wonderfully refined psychology, that it might well take the first rank when contrasted with the schools, ancient and modern, idealist or positivist, and eclipse them all in turn. That positivism expounded by Lewis, that makes each particular hair on the heads of Oxford theologians stand on end, is ridiculous child's play compared with the atomistic school of Vaisheshika, with its world divided, like a chessboard, into six categories of everlasting atoms, nine substances, twenty-four qualities, and five motions. And, however difficult, and even impossible may seem the exact representation of all these abstract ideas, idealistic, pantheistic, and, sometimes, purely material, in the condensed shape of allegorical symbols, India, nevertheless, has known how to express all these teachings more or less successfully. She has immortalized them in her ugly, four-headed idols, in the geometrical, complicated forms of her temples, and even in the entangled lines and spots on the foreheads of her sectaries.

We were discussing this and other topics with our Hindu fellow-travellers when a Catholic padre, a teacher in the Jesuit College of St. Xavier in Bombay, entered our carriage at one of the stations. Soon he could contain himself no longer, and joined in our conversation. Smiling and rubbing his hands, he said that he was curious to know on the strength of what sophistry our companions could find anything resembling a philosophical explanation "in the fundamental idea of the four faces of this ugly Shiva, crowned with snakes," pointing with his finger to the idol at the entrance to a pagoda.

"It is very simple," answered the Bengali Babu. "You see that its four faces are turned towards the four cardinal points, South, North, West, and East—but all these faces are on one body and belong to one god."

"Would you mind explaining first the philosophical idea of the four faces and eight hands of your Shiva," interrupted the padre.

"With great pleasure. Thinking that our great Rudra (the Vedic name for this god) is omnipresent, we represent him with his face turned simultaneously in all directions. Eight hands indicate his omnipotence, and his single body serves to remind us that he is One, though he is everywhere, and nobody can avoid his all-seeing eye, or his chastising hand."

The padre was going to say something when the train stopped; we had arrived at Narel.

It is hardly twenty-five years since, for the first time, a white man ascended Mataran, a huge mass of various kinds of trap rock, for the most part crystalline in form. Though quite near to Bombay, and only a few miles from Khandala, the summer residence of the Europeans, the threatening heights of this giant were long considered inaccessible. On the north, its smooth, almost vertical face rises 2,450 feet over the valley of the river Pen, and, further on, numberless separate rocks and hillocks, covered with thick vegetation, and divided by valleys and precipices, rise up to the clouds. In 1854, the railway pierced one of the sides of Mataran, and now has reached the foot of the last mountain, stopping at Narel, where, not long ago, there was nothing but a precipice. From Narel to the upper plateau is but eight miles, which you may travel on a pony, or in an open or closed palanquin, as you choose.

Considering that we arrived at Narel about six in the evening, this course was not very tempting. Civilization has done much with inanimate nature, but, in spite of all its despotism, it has not yet been able to conquer tigers and snakes. Tigers, no doubt, are banished to the more remote jungles, but all hinds of snakes, especially cobras and coralillos, which last by preference inhabit trees, still abound in the forests of Mataran as in days of old, and wage a regular guerilla warfare against the invaders. Woe betide the belated pedestrian, or even horseman, if he happens to pass under a tree which forms the ambuscade of a coralillo snake! Cobras and other reptiles seldom attack men, and will generally try to avoid them, unless accidentally trodden upon, but these guerilleros of the forest, the tree serpents, lie in wait for their victims. As soon as the head of a man comes under the branch which shelters the coralillo, this enemy of man, coiling its tail round the branch, dives down into space with all the length of is body, and strikes with its fangs at the man's forehead. This curious fact was long considered to be a mere fable, but it has now been verified, and belongs to the natural history of India. In these cases the natives see in the snake the envoy of Death, the fulfiller of the will of the bloodthirsty Kali, the spouse of Shiva.

But evening, after the scorchingly hot day, was so tempting, and held out to us from the distance such promise of delicious coolness, that we decided upon risking our fate. In the heart of this wondrous nature one longs to shake off earthly chains, and unite oneself with the boundless life, so that death itself has its attractions in India.

Besides, the full moon was about to rise at eight p.m. Three hours' ascent of the mountain, on such a moonlit, tropical night as would tax the descriptive powers of the greatest artists, was worth any sacrifice. Apropos, among the few artists who can fix upon canvas the subtle charm of a moonlit night in India public opinion begins to name our own V.V. Vereshtchagin.

Having dined hurriedly in the dak bungalow we asked for our sedan chairs, and, drawing our roof-like topees over our eyes, we started. Eight coolies, clad, as usual, in vine-leaves, took possession of each chair and hurried up the mountain, uttering the shrieks and yells no true Hindu can dispense with. Each chair was accompanied besides by a relay of eight more porters. So we were sixty-four, without counting the Hindus and their servants—an army sufficient to frighten any stray leopard or jungle tiger, in fact any animal, except our fearless cousins on the side of our great-grandfather Hanuman. As soon as we turned into a thicket at the foot of the Mountain, several dozens of these kinsmen joined our procession. Thanks to the achievements of Rama's ally, monkeys are sacred in India. The Government, emulating the earlier wisdom of the East India Company, forbids everyone to molest them, not only when met with in the forests, which in all justice belong to them, but even when they invade the city gardens. Leaping from one branch to another, chattering like magpies, and making the most formidable grimaces, they followed us all the way, like so many midnight spooks. Sometimes they hung on the trees in full moonlight, like forest nymphs of Russian mythology; sometimes they preceded us, awaiting our arrival at the turns of the road as if showing us the way. They never left us. One monkey babe alighted on my knees. In a moment the authoress of his being, jumping without any ceremony over the coolies' shoulders, came to his rescue, picked him up, and, after making the most ungodly grimace at me, ran away with him.

"Bandras (monkeys) bring luck with their presence," remarked one of the Hindus, as if to console me for the loss of my crumpled topee. "Besides," he added, "seeing them here we may be sure that there is not a single tiger for ten miles round."

Higher and higher we ascended by the steep winding path, and the forest grew perceptibly thicker, darker, and more impenetrable. Some of the thickets were as dark as graves. Passing under hundred-year-old banyans it was impossible to distinguish one's own finger at the distance of two inches. It seemed to me that in certain places it would not be possible to advance without feeling our way, but our coolies never made a false step, but hastened onwards. Not one of us uttered a word. It was as if we had agreed to be silent at these moments. We felt as though wrapped in the heavy veil of dark-ness, and no sound was heard but the short, irregular breathing of the porters, and the cadence of their quick, nervous footsteps upon the stony soil of the path. One felt sick at heart and ashamed of belonging to that human race, one part of which makes of the other mere beasts of burden. These poor wretches are paid for their work four annas a day all the year round. Four annas for going eight miles upwards and eight miles downwards not less than twice a day; altogether thirty-two miles up and down a mountain 1,500 feet high, carrying a burden of two hundredweight! However, India is a country where everything is adjusted to never changing customs, and four annas a day is the pay for unskilled labor of any kind.