Chapter II: Front Matter (2)

Next day we took train for Agra, which might be called Shah Jehan's "other city," for it was only after building the lovely monument to his queen--the Taj Mahal--which has made Agra famous all over the world, that he removed to Delhi, or that part of it known as Shahjehanabad. Agra, in fact, first attained its grandeur under Akbar, and is still known among the natives as Akbarabad.

"But I am all for Shah Jehan," I said as, after wandering about the great citadel and palace at the south of the city, we came out on the bank of the Jumna and started along the road which runs by the river to the Taj Mahal. "A prince in whose reign and under whose direct superintendence was fostered the style of architecture which produced that little Mouti Masjid (Pearl Mosque) which we saw a moment ago--not to speak of the Jammah Masjid of Delhi which we saw there, or of the Taj which we are now going to see--must have been a spacious-souled man, with frank and pure elevations of temper within him, like that exquisite white marble superstructure of the Mouti Masjid which rises from a terrace of rose, as if the glow of crude passion had thus lifted itself into the pure white of tried virtue."

A walk of a mile--during which my companion reviewed the uglinesses as well as the beauties of the great Mogol reign with a wise and impartial calmness that amounted to an affectionate rebuke of my inconsiderate effusiveness--brought us to the main gate of the long red stone enclosure about the Taj. This is itself a work of art--in red stone banded with white marble, surmounted by kiosques, and ornamented with mosaics in onyx and agate. But I stayed not to look at these, nor at the long sweep of the enclosure, crenellated and pavilioned. Hastening through the gate, and moving down a noble alley paved with freestone, surrounded on both sides with trees, rare plants and flowers, and having a basin running down its length studded with water-jets, I quickly found myself in front of that bewilderment of incrustations upon white marble which constitutes the visitor's first impression of this loveliest of Love's memorials.

I will not describe the Taj. This is not self-denial: the Taj cannot _be_ described. One can, it is true, inform one's friends that the red stone platform upon which the white marble mausoleum stands runs some nine hundred and sixty feet east and west by three hundred and twenty north and south; that the dome is two hundred and seventy feet high; that the incrustations with which the whole superstructure is covered without and within are of rock-crystal, chalcedony, turquoise, lapis-lazuli, agate, carnaline, garnet, oynx, sapphire, coral, Pannah diamonds, jasper, and conglomerates, brought respectively from Malwa, Asia Minor, Thibet, Ceylon, Temen, Broach, Bundelcund, Persia, Colombo, Arabia, Pannah, the Panjab, and Jessalmir; that there are, besides the mausoleum, two exquisite mosques occupying angles of the enclosure, the one built because it is the Moslem custom to have a house of prayer near the tomb, the other because the architect's passion for symmetry demanded another to answer to the first, whence it is called _Jawab_ ("the answer"); that out of a great convention of all the architects of the East one Isa (Jesus) Mohammed was chosen to build this monument, and that its erection employed twenty thousand men from 1630 to 1647, at a total cost of twelve millions of dollars; and, finally, that the remains of the beautiful queen variously known as Mumtazi Mahal, Mumtazi Zemani and Taj Bibi, as well as those of her royal husband, Shah Jehan, who built this tomb to her memory, repose here.

But this is not description. The only way to get an idea of the Taj Mahal is--to go and see it.

"But it is ten thousand miles!" you say.

"But it is the Taj Mahal," I reply with calmness. And no one who has seen the Taj will regard this answer as aught but conclusive.

But we had to leave it finally--it and Agra--and after a railway journey of some twelve hours, as we were nearing Allahabad my companion began, in accordance with his custom, to give me a little preliminary view of the peculiarities of the town.

"We are now approaching," he said, "a city which distinguishes itself from those which you have seen by the fact that besides a very rich past it has also a very bright future. It is situated at the southern point of the Lower Doab, whose fertile and richly-cultivated plains you have been looking at to-day. These plains, with their wealth, converge to a point at Allahabad, narrowing with the approach of the two rivers,--the Ganges and the Jumna--that enclose them. The Doab, in fact, derives its name from _do_, "two," and _ab_, "rivers." But Allahabad, besides being situated at the junction of the two great water-ways of India--for here the Jumna unites with the Ganges--is also equally distant from the great extremes of Bombay, Calcutta, and Lahore, and here centres the railway system which unites these widely-separated points. Add to this singular union of commercial advantages the circumstance--so important in an India controlled by Englishmen--that the climate, though warm, is perfectly wholesome, and you will see that Allahabad must soon be a great emporium of trade."

"Provided," I suggested, "Benares yonder--Benares is too close by to feel uninterested--will let it be so."

"Oh! Benares is the holy city. Benares is the blind Teiresias of India: it has beheld the Divine Form, and in this eternal grace its eyes have even lost the power of seeing those practical advancements which usually allure the endeavors of large cities. Allahabad, although antique and holy also, has never become so wrapped up in religious absorption."

On the day after our arrival my companion and I were driven by an English friend engaged in the cultivation of indigo to an indigo-factory near the town, in compliance with a desire I had expressed to witness the process of preparing the dye for market.

"Not long ago," I said to our friend as we were rolling out of the city, "I was wandering along the banks of that great lagoon of Florida which is called the Indian River, and my attention was often attracted to the evidences of extensive cultivation which everywhere abounded. Great ditches, growths of young forests upon what had evidently been well-ploughed fields within a century past, and various remains of settlements constantly revealed themselves. On inquiry I learned that these were the remains of those great proprietary indigo-plantations which were cultivated here by English grantees soon after Florida first came under English protection, and which were afterward mournfully abandoned to ruin upon the sudden recession of Florida by the English government."

"They are ruins of interest to me," said our English friend, "for one of them--perhaps some one that you beheld--represents the wreck of my great-great-grandfather's fortune. He could not bear to stay among the dreadful Spaniards and Indians; and so, there being nobody to sell to, he simply abandoned homestead, plantations and all, and returned to England, and, finding soon afterward that the East India Company was earnestly bent upon fostering the indigo-culture of India, he came here and recommenced planting. Since then we've all been indigo-planters--genuine 'blue blood,' we call ourselves."

Indigo itself had a very arduous series of toils to encounter before it could manage to assert itself in the world. The ardent advocates of its azure rival, woad, struggled long before they would allow its adoption. In 1577 the German government officially prohibited the use of indigo, denouncing it as that pernicious, deceitful and corrosive substance, the Devil's dye. It had, indeed, a worse fate in England, where hard names were supplemented by harsh acts, for in 1581 it was not only pronounced _anathema maranatha_ by act of Parliament, but the people were authorized to institute search for it in their neighbors' dye-houses, and were empowered to destroy it wherever found. Not more than two hundred years have passed since this law was still in force. It was only after a determined effort, which involved steady losses for many years, that the East India Company succeeded in re-establishing the culture of indigo in Bengal. The Spanish and French in Central America and the West Indies had come to be large growers, and the production of St. Domingo was very large. But the revolt in the latter island, the Florida disasters and the continual unsettlement of Mexico, all worked favorably for the planters of India, who may now be called the indigo-producers of the world.

The seed is usually sown in the latter part of October in Bengal, as soon as the annual deposit of the streams has been reduced by drainage to a practicable consistency, though the sowing-season lasts quite on to the end of November. On dry ground the plough is used, the _ryots_, or native farm-laborers, usually planting under directions proceeding from the factory. There are two processes of extracting the dye, known as the method "from fresh leaves" and that "from dry leaves." I found them here manufacturing by the former process. The vats or cisterns of stone were in pairs, the bottom of the upper one of each couple being about on a level with the top of the lower, so as to allow the liquid contents of the former to run freely into the latter. The upper is the fermenting vat, or "steeper," and is about twenty feet square by three deep. The lower is the "beater," and is of much the same dimensions with the upper, except that its length is five or six feet greater. As the twigs and leaves of the plants are brought in from the fields the cuttings are placed in layers in the steeper, logs of wood secured by bamboo withes are placed upon the surface to prevent overswelling, and water is then pumped on or poured from buckets to within a few inches of the top. Fermentation now commences, and continues for fourteen or fifteen hours, varying with the temperature of the air, the wind, the nature of the water used and the ripeness of the plants. When the agitation of the mass has begun to subside the liquor is racked off into the lower vat, the "beater," and ten men set to work lustily beating it with paddles (_busquets_), though this is sometimes done by wheels armed with paddle-like appendages. Meanwhile, the upper vat is cleaned out, and the refuse mass of cuttings stored up to be used as fuel or as fertilizing material. After an hour and a half's vigorous beating the liquor becomes flocculent. The precipitation is sometimes hastened by lime-water. The liquor is then drained off the dye by the use of filtering-cloths, heat being also employed to drain off the yellow matter and to deepen the color. Then the residuum is pressed in bags, cut into three-inch cubes, dried in the drying-house and sent to market.

The dry-leaf process depends also upon maceration, the leaves being cropped from the ripe plant, and dried in the hot sunshine during two days, from nine in the morning until four in the afternoon.

On the next day, at an early hour in the morning, my companion and I betook us to the Plain of Alms. I have before mentioned that Allahabad, the ancient city of Prayaga, is doubly sanctified because it is at the junction of the Jumna and the Gauges, and these two streams are affluents of its sanctity as well as of its trade. The great plain of white sand which is enclosed between the blue lake-like expanses of the two meeting rivers is the Plain of Alms. In truth, there are three rivers which unite here--the Ganges, the Jumna and the Saravasti--and this thrice-hallowed spot is known in the Hindu mythologic system as the Triveni.

"But where is the third?" I asked as we stood gazing across the unearthly-looking reaches of white sand far down the blue sweep of the mysterious waters.

"Thereby hangs a tale," replied my companion. "It is invisible here, but I will show you what remains of it presently when we get into the fort. Here is a crowd of pilgrims coming to bathe in the purifying waters of the confluence: let us follow them."

As they reached the shore a Brahman left his position under a great parasol and placed himself in front of the troop of believers, who, without regard to sex, immediately divested themselves of all clothing except a narrow cloth about the loins, and followed him into the water. Here they proceeded to imitate his motions, just as pupils in a calisthenic class follow the movements of their teacher, until the ceremonies of purification were all accomplished.

"A most villainous-faced penitent!" I exclaimed as one of their number came out, and, as if wearied by his exertions, lay down near us on the sand.

Bhima Gandharva showed his teeth: "He is what your American soldiers called in the late war a substitute. Some rich Hindu, off somewhere in India, has found the burden of his sins pressing heavily upon him, while at the same time the cares of this world, or maybe bodily infirmities, prevent him from visiting the Triveni. Hence, by the most natural arrangement in the world, he has hired this man to come in his place and accomplish his absolution for him."

Striking off to the westward from the Plain of Alms, we soon entered the citadel of Akbar, which he built so as to command the junction of the two streams. Passing the Lâth (pillar) of Asoka, my companion led me down into the old subterranean Buddhistic temple of Patal Pouri and showed me the ancient Achaya Bat, or sacred tree-trunk, which its custodians declare to be still living, although more than two thousand years old. Presently we came to a spot under one of the citadel towers where a feeble ooze of water appeared.

"Behold," said my friend, "the third of the Triveni rivers! This is the river Saravasti. You must know that once upon a time, Saravasti, goddess of learning, was tripping along fresh from the hills to the west of Yamuna (the Jumna), bearing in her hand a book. Presently she entered the sandy country, when on a sudden a great press of frightful demons uprose, and so terrified her that in the absence of other refuge she sank into the earth. Here she reappears. So the Hindus fable."

On our return to our quarters we passed a verandah where an old pedagogue was teaching a lot of young Mussulmans the accidence of Oordoo, a process which he accomplished much as the "singing geography" man used to impart instruction in the olden days when I was a boy--to wit, by causing the pupils to sing in unison the A, B, C. Occasionally, too, the little, queer-looking chaps squatted tailor-wise on the floor would take a turn at writing the Arabic character on their slates. A friendly hookah in the midst of the group betrayed the manner in which the wise man solaced the labors of education.

On the next day, as our indigo-planter came to drive us to the Gardens of Chusru, he said, "An English friend of mine who is living in the Moffussil--the Moffussil is anywhere _not_ in Calcutta, Bombay or Madras--not far from Patna has just written me that word has been brought from one of the Sontal villages concerning the depredations of a tiger from which the inhabitants have recently suffered, and that a grand hunt, elephant-back, has been organized through the combined contributions of the English and native elephant-owners. He presses me to come, and as an affair of this sort is by no means common--for it is no easy matter to get together and support a dozen elephants and the army of retainers considered necessary in a great hunt--I thought perhaps you would be glad to accompany me."

Of course I was; and Bhima Gandharva, though he would not take any active part in the hunt, insisted upon going along in order to see that no harm came to me.

On the next day, therefore, we all took train and fared south-eastward toward Calcutta, as far as to Bhagalpur, where we left the railway, sending our baggage on to Calcutta, and took private conveyance to a certain spot among the Rajmahal Mountains, where the camp had been fixed by retainers on the day before. It was near a village of the Sontals, which we passed before reaching it, and which was a singular-enough spectacle with its round roofed huts and a platform at its entrance, upon which, and under which, were ghastly heaps of the skulls of animals slain by the villagers. These Sontals reminded me of the Gónds whom I had seen, though they seemed to be far manlier representatives of the autochthonal races of India than the former. They are said to number about a million, and inhabit a belt of country some four hundred miles long by one hundred broad, including the Rajmahal Mountains, and extending from near the Bay of Bengal to the edge of Behar. So little have they been known that when in the year 1855 word was brought to Calcutta that the Sontals had risen and were murdering the Europeans, many of the English are said to have asked not only _Who_ are the Sontals? but _What_ are the Sontals?

The more inaccessible tops of the same mountains, the Rajmahal, are occupied by a much ruder set of people, the Mâlers, who appear to have been pushed up here by the Sontals, as the Sontals were themselves pressed by the incoming Aryans.

As we arrived at the camp I realized the words of our English friend concerning the magnitude of the preparations for a tiger-hunt undertaken on the present scale. The tents of the sportsmen, among whom were several English army officers and civil officials, besides a native rajah, were pitched in a beautiful glade canopied by large trees, and near these were the cooking-tents and the lodging-places of the servants, of whom there was the liberal allowance which is customary in India. Through the great tree-trunks I could see elephants, camels and horses tethered about the outskirts of the camp, while the carts, elephant-pads and other _impedimenta_ lying about gave the whole the appearance of an army at bivouac. Indeed, it was not an inconsiderable force that we could have mustered. There were fifteen or twenty elephants in the party. Every elephant had two men, the _mahaut_ and his assistant; every two camels, one man; every cart, two men; besides whom were the _kholassies_ (tent-pitchers), the _chikarries_ (native huntsmen to mark down and flush the tiger), letter-carriers for the official personages, and finally the personal servants of the party, amounting in all to something like a hundred and fifty souls. The commissary arrangements of such a body of men and beasts were no light matter, and had on this occasion been placed by contract in the hands of a flour-and-grain merchant from Patna. As night drew on the scene became striking in the extreme, and I do not think I felt the fact of India more keenly at any time than while Bhima Gandharva and I, slipping away from a party who were making merry over vast allowances of pale ale and cheroots, went wandering about under the stars and green leaves, picking our way among the huge forms of the mild-countenanced elephants and the bizarre figures of the camels.

On the next day, after a leisurely breakfast at eight--the hunt was to begin at midday--my kind host assigned me an elephant, and his servants proceeded to equip me for the hunt, placing in my howdah brandy, cold tea, cheroots, a rifle, a smooth-bore, ammunition, an umbrella, and finally a blanket.

"And what is the blanket for?" I asked.

"For the wild-bees; and if your elephant happens to stir up a nest of them, the very best thing in the world you can do is to throw it incontinently over your head," added my host, laughing.

The tiger had been marked down in a spot some three miles from camp, and when our battle-array, which had at first taken up the line of march in a very cozy and gentleman-militia sort of independence, had arrived within a mile of our destination the leader who had been selected to direct our movements caused us all to assume more systematic dispositions, issued orders forbidding a shot to be fired at any sort of game, no matter how tempting, less than the royal object of our chase, and then led the way down the glade, which now began to spread out into lower and wetter ground covered by tall grasses and thickets. The hunt now began in earnest. Hot, flushed, scratched as to the face by the tall reeds, rolling on my ungainly animal's back as if I were hunting in an open boat on a chopping sea, I had the additional nervous distraction of seeing many sorts of game--deer, wild-hogs, peafowl, partridges--careering about in the most exasperating manner immediately under my gun-muzzle. To add to my dissatisfaction, presently I saw a wild-hog dash out of a thicket with her young litter immediately across our path, and as my elephant stepped excitedly along one of his big fore feet crunched directly down on a beautiful little pig, bringing a quickly-smothered squeak which made me quite cower before the eye of Bhima Gandharva as he stood looking calmly forward beside me. So we tramped on through the thickets and grasses. An hour passed; the deployed huntsmen had again drawn in together, somewhat bored; we were all red-faced and twig-tattooed; no tiger was to be found; we gathered into a sort of circle and were looking at each other with that half-foolish, half-mad disconsolateness which men's faces show when they are unsuccessfully engaged in a matter which does not amount to much even after it _is_ successfully achieved,--when suddenly my elephant flourished his trunk, uttered a shrill trumpeting sound, and dashed violently to one side, just as I saw a grand tiger, whose coat seemed to be all alive with throbbing spots, flying through the air past me to the haunches of the less wary elephant beside which mine had been walking. Instantly the whole party was in commotion. "_Bagh! bagh!_" yelled the mahauts and attendants: the elephants trumpeted and charged hither and thither. The tiger seemed to become fairly insane under the fusillade which greeted him; he leapt so desperately from one side to the other as to appear for a few moments almost ubiquitous, while at every discharge the frantic natives screamed "_Lugga! lugga!_" without in the least knowing whether he _was_ hit (_lugga_) or not, till presently, when I supposed he must have received at least forty shots in his body, he fell back from a desperate attempt to scale the back of the rajah's elephant, and lay quite still.

"I thought that last shot of mine would finish him," said one of the English civil officials as we all crowded around the magnificent beast.

"Whether it did or not, I distinctly saw him cringe at _my_ shot," hotly said another. "There's always a peculiar look a tiger has when he gets his death-wound: it's unmistakable when you once know it."

"And I'll engage to eat him," interjected a third, "if I didn't blow off the whole side of his face with my smooth-bore when he stuck his muzzle up into my howdah."

"Gentlemen," said our leader, a cool and model old hunter, "the shortest way to settle who is the owner of this tiger-skin is to examine the perforations in it."

Which we all accordingly fell to doing.

"B----, I'm afraid you've a heavy meal ahead of you: his muzzle is as guiltless of harm as a baby's," said one of the claimants.

"Well," retorted B----, "but I don't see any sign of that big bore of yours, either."

"By Jove!" said the leader in some astonishment as our search proceeded unsuccessfully, "has _anybody_ hit him? Maybe he died of fright."

At this moment Bhima Gandharva calmly advanced, lifted up the great fore leg of the tiger and showed us a small blue hole just underneath it: at the same time he felt along the tiger's skin on the opposite side to the hole, rolled the bullet about under the cuticle where it had lodged after passing through the animal, and deftly making an incision with his knife drew it forth betwixt his thumb and finger. He handed it to the gentleman whose guests we were, and to whom the rifle belonged which had been placed in our howdah, and then modestly withdrew from the circle.

"There isn't another rifle in camp that carries so small a bullet," said our host, holding up the ball, "and there can't be the least doubt that the Hindu is the man who killed him."

Not another bullet-hole was to be found.

"When _did_ you do it?" I asked of Bhima. "I knew not that you had fired at all."

"When he made his first leap from the thicket," he said quietly. "I feared he was going to land directly on you. The shot turned him."

At this the three discomfited claimants of the tiger-skin (which belongs to him who kills) with the heartiest English good-nature burst into roars of laughter, each at himself as well as the others, and warmly shook Bhima's hand amid a general outbreak of applause from the whole company.

Then amid a thousand jokes the tiffin-baskets were brought out, and we had a royal lunch while the tiger was "padded"--i.e., placed on one of the unoccupied elephants; and finally we got us back to camp, where the rest of the day was devoted to dinner and cheroots.

From the tiger to the town, from the cries of jackals to those of street-venders,--this is an easy transition in India; and it was only the late afternoon of the second day after the tiger-hunt when my companion and I were strolling along the magnificent Esplanade of Calcutta, having cut across the mountains, elephant-back, early in the morning to a station where we caught the down-train.

Solidity, wealth, trade, ponderous ledgers, capacious ships' bottoms, merchandise transformed to magnificence, an ample-stomached _bourgeoisie_,--this is what comes to one's mind as one faces the broad walk in front of Fort William and looks across the open space to the palaces, the domes, the columns of modern and English Calcutta; or again as one wanders along the strand in the evening when the aristocrats of commerce do congregate, and, as it were, gazette the lengths of their bank-balances in the glitter of their equipages and appointments; or again as one strolls about the great public gardens or the amplitudes of Tank Square, whose great tank of water suggests the luxury of the dwellers hereabout; or the numerous other paths of comfort which are kept so by constant lustrations from the skins of the water-bearers. The whole situation seems that of ease and indulgence. The very circular verandahs of the rich men's dwellings expand like the ample vests of trustees and directors after dinner. The city extends some four and a half miles along the left bank of the Hooghly, and its breadth between the "Circular Road" and the river is about a mile and a half. If one cuts off from this space that part which lies south of a line drawn eastward from the Beebee Ross Ghât to the Upper Circular Road--the northern portion thus segregated being the native town--one has a veritable city of palaces; and when to these one adds the magnificent suburbs lying beyond the old circumvallation of the "Mahratta Ditch"--Chitpore, Nundenbagh, Bobar, Simla, Sealdah, Entally, Ballygunge, Bhovaneepore, Allypore, Kidderpore--together with the riverward-sloping lawns and stately mansions of "Garden Reach" on the sea-side of town, and the great dockyards and warehouses of the right bank of the river opposite the city, one has enclosed a space which may probably vie with any similar one in the world for the appearances and the realities of wealth within it.

But if one should allow this first impression of Calcutta--an impression in which good eating and the general pampering of the flesh seem to be the most prominent features--to lead one into the belief that here is nothing but money-making and grossness, one would commit a serious mistake. It is among the rich babous, or commercial natives, of Calcutta that the remarkable reformatory movement known as "Young India" has had its origin, and it would really seem that the very same qualities of patience, of prudence, of foresight and of good sense which have helped these babous to accumulate their wealth are now about being applied to the nobler and far more difficult work of lifting their countrymen out of the degradations of old outworn customs and faiths upon some higher plane of reasonable behavior.

"In truth," said Bhima Gandharva to me one day as were taking our customary stroll along the Esplanade, "you have now been from the west of this country to the east of it. You have seen the Past of India: I wish that you may have at least a glimpse of its Future. Here comes a young babou of my acquaintance, to whom I will make you known. He is an enthusiastic member of 'Young India:' he has received a liberal education at one of the numerous schools which his order has so liberally founded in modern years, and you will, I am convinced, be pleased with the wisdom and moderation of his sentiments."

Just as I was reaching out my hand to take that of the babou, in compliance with Bhima's introduction, an enormous adjutant--one of the great pouched cranes (_arghilahs_) that stalk about Calcutta under protection of the law, and do much of the scavenger-work of the city--walked directly between us, eyeing each of us with his red round eyes in a manner so ludicrous that we all broke forth in a fit of laughter that lasted for several minutes, while the ungainly bird stalked away with much the stolid air of one who has seen something whereof he thinks but little.

The babou addressed me in excellent English, and after some preliminary inquiries as to my stay in Calcutta, accompanied by hospitable invitations, he gradually began, in response to my evident desire, to talk of the hopes and fears of the new party.

"It is our great misfortune," said he, "that we have here to do with that portion of my countrymen which is perhaps most deeply sunk in the mire of ancient custom. We have begun by unhesitatingly leading in the front ourselves whenever any disagreeable consequences are to be borne by reason of our infringement of the old customs. Take, for example, the problem of the peculiar position of women among the Hindus. Perhaps"--and here the babou's voice grew very grave and earnest--"the human imagination is incapable of conceiving a lot more wretched than that of the Hindu widow. By immemorial tradition she could escape it only through the flames of the _satti_, the funeral-pile upon which she could burn herself with the dead body of her husband. But the _satti_ is now prohibited by the English law, and the poor woman who loses her husband is, according to custom, stripped of her clothing, arrayed in coarse garments and doomed thenceforth to perform the most menial offices of the family for the remainder of her life, as one accursed beyond redemption. To marry again is impossible: the man who marries a widow suffers punishments which no one who has not lived under the traditions of caste can possibly comprehend. The wretched widow has not even the consolations which come from books: the decent Hindu woman does not know how to read or write. There was still one avenue of escape from this life. She might have become a _nautchni_. What wonder that there are so many of these? How, then, to deal with this fatal superstition, or rather conglomerate of superstitions, which seems to suffer no more from attack than a shadow? We have begun the revolution by marrying widows just as girls are married, and by showing that the loss of caste--which indeed we have quite abolished among ourselves--entails necessarily none of those miserable consequences which the priests have denounced; and we strike still more deeply at the root of the trouble by instituting schools where our own daughters, and all others whom we can prevail upon to send, are educated with the utmost care. In our religion we retain Brahma--by whom we mean the one supreme God of all--and abolish all notions of the saving efficacy of merely ceremonial observances, holding that God has given to man the choice of right and wrong, and the dignity of exercising his powers in such accordance with his convictions as shall secure his eternal happiness. To these cardinal principles we subjoin the most unlimited toleration for other religions, recognizing in its fullest extent the law of the adaptation of the forms of relief to the varying moulds of character resulting from race, climate and all those great conditions of existence which differentiate men one from another."

"How," I asked, "do the efforts of the Christian missionaries comport with your own sect's?"

"Substantially, we work together. With the sincerest good wishes for their success--for every sensible man must hail any influence which instills a single new idea into the wretched Bengalee of low condition--I am yet free to acknowledge that I do not expect the missionaries to make many converts satisfactory to themselves, for I am inclined to think them not fully aware of the fact that in importing Christianity among the Hindus they have not only brought the doctrine, but they have brought the _Western form_ of it, and I fear that they do not recognize how much of the nature of substance this matter of form becomes when one is attempting to put new wine into old bottles. Nevertheless, God speed them! I say. We are all full of hope. Signs of the day meet us everywhere. It is true that still, if you put yourself on the route to Orissa, you will meet thousands of pilgrims who are going to the temple at Jaghernâth (what your Sunday-school books call Juggernaut) for the purpose of worshiping the hideous idols which it contains; and although the English policemen accompany the procession of the Rattjattra--when the idol is drawn on the monstrous car by the frenzied crowd of fanatics--and enforce the law which now forbids the poor insane devotees from casting themselves beneath the fatal wheels, still, it cannot be denied that the devotees are _there_, nor that Jaghernâth is still the Mecca of millions of debased worshipers. It is also true that the pretended exhibitions of the tooth of Buddha can still inspire an ignorant multitude of people to place themselves in adoring procession and to debase themselves with the absurd rites of frenzy and unreason. Nor do I forget the fact that my countrymen are broken up into hundreds of sects, and their language frittered into hundreds of dialects. Yet, as I said, we are full of hope, and there can be no man so bold as to limit the capabilities of that blood which flows in English veins as well as in Hindu. Somehow or other, India is now not so gloomy a topic to read of or to talk of as it used to be. The recent investigations of Indian religion and philosophy have set many European minds upon trains of thought which are full of novelty and of promise. India is not the only land--you who are from America know it full well--where the current orthodoxy has become wholly unsatisfactory to many of the soberest and most practically earnest men; and I please myself with believing that it is now not wholly extravagant to speak of a time when these two hundred millions of industrious, patient, mild-hearted, yet mistaken Hindus may be found leaping joyfully forward out of their old shackles toward the larger purposes which reveal themselves in the light of progress."

At the close of our conversation, which was long and to me intensely interesting, the babou informed us that he had recently become interested with a company of Englishmen in reclaiming one of the numerous and hitherto wholly unused islands in the Sunderbunds for the purpose of devoting it to the culture of rice and sugar-cane, and that if we cared to penetrate some of the wildest and most picturesque portions of that strange region he would be glad to place at our disposal one of the boats of the company, which we would find lying at Port Canning. I eagerly accepted the proposition; and on the next day, taking the short railway which connects Calcutta and Port Canning, we quickly arrived at the latter point, and proceeded to bestow ourselves comfortably in the boat for a lazy voyage along the winding streams and canals which intersect the great marshes. It was not long after leaving Port Canning ere we were in the midst of the aquatic plants, the adjutants, the herons, the thousand sorts of water-birds, the crocodiles, which here abound.

The Sunderbunds--as the natives term that alluvial region which terminates the delta of the Ganges--can scarcely be considered either land or sea, but rather a multitudinous reticulation of streams, the meshes of which are represented by islands in all the various stages of consistency between water and dry land. Sometimes we floated along the lovely curves of canals which flowed underneath ravishing arches formed by the meeting overhead of great trees which leaned to each other from either bank; while again our course led us between shores which were mere plaits and interweavings of the long stems and broad leaves of gigantic water-plants. The islands were but little inhabited, and the few denizens we saw were engaged either in fishing or in the manufacture of salt from the brackish water. Once we landed at a collection of huts where were quartered the laborers of another company which had been successfully engaged in prosecuting the same experiment of rice-culture which our friend had just undertaken. It was just at the time when the laborers were coming in from the fields. The wife of the one to whose hut my curiosity led me had prepared his evening meal of rice and curry, and he was just sitting down to it as I approached. With incredible deftness he mingled the curry and the rice together--he had no knife, fork or spoon--by using the end-joints of his thumb and fingers: then, when he had sufficiently amalgamated the mass, he rolled up a little ball of it, placed the ball upon his crooked thumb as a boy does a marble, and shot it into his mouth without losing a grain. Thus he despatched his meal, and I could not but marvel at the neatness and dexterity which he displayed, with scarcely more need of a finger-bowl at the end than the most delicate feeder you shall see at Delmonico's.

The crops raised upon the rich alluvium of these islands were enormous, and if the other difficulties attending cultivation in such a region could be surmounted, there seemed to be no doubt of our friend the babou's success in his venture. But it was a wild and lonesome region, and as we floated along, after leaving the island, up a canal which flamed in the sunset like a great illuminated baldric slanting across the enormous shoulder of the world, a little air came breathing over me as if it had just blown from the mysterious regions where space and time are not, or are in different forms from those we know. A sense of the crudity of these great expanses of sea-becoming-land took possession of me; the horizon stretched away like a mere endless continuation of marshes and streams; the face of my companion was turned off sea-ward with an expression of ineffably mellow tranquillity; a glamour came about as if the world were again formless and void, and as if the marshes were chaos. I shivered with a certain eager expectation of beholding the shadowy outline of a great and beautiful spirit moving over the face of the waters to create a new world. I drew my gaze with difficulty from the heavens and turned toward my companion.

He was gone. The sailors also had disappeared.

And there, as I sat in that open boat, midst of the Sunderbunds, at my domestic antipodes, happened to me the most wondrous transformation which the tricksy stage-carpenters and scene-shifters of the brain have ever devised. For this same far-stretching horizon, which had just been alluring my soul into the depths of the creative period, suddenly contracted itself four-square into the somewhat yellowed walls of a certain apartment which I need not now further designate, and the sun and his flaming clouds became no more nor less than a certain half dozen of commonplace pictures upon these same yellowish walls; and the boat wherefrom I was about to view the birth of continents degraded itself into a certain--or, I had more accurately said, a very uncertain--cane chair, wherein I sit writing these lines and mourning for my lost Bhima Gandharva.

THE COLLEGE STUDENT.

The most marked trait in American college life is its spirit of caste. This same spirit, it is true, manifests itself in other lands--in England, France and Germany. In fact, it reached its extreme development in the last-named country: the very term _Philistia_ is of German coinage. The causes that originated and kept alive this spirit in Europe are obvious. During the Middle Ages students enjoyed privileges such as made them, in the strictest legal sense, a distinct class. Thus, they had the right to wear side-arms, and had their own courts of justice. Some of these privileges have survived, in England and Germany at least, to the present day. Yet even in Germany the old student spirit is evidently on the wane, and is doomed to extinction at a day not far distant. In America, on the contrary, where like causes have never operated, the spirit exists in force. It is due to peculiar causes--to college life, to locality and to the mode of teaching.

The tendency to monkish seclusion lingers in England and America, the lands that have led the van in political and social progress. The motives that urged the monks of the olden time to turn their backs upon the world and bury themselves in cloisters were praiseworthy: but for such havens of peace, letters might have perished. When the Reformation was carried out in England, and the sequestration of Church property left immense convents idle, it was only natural that the newly-established colleges and halls should convert the buildings to their own uses. The dormitory system of Oxford and Cambridge, accordingly, has an historic right of being; and, growing by natural laws, it has become so rooted in the national life that nothing short of a political revolution, greater even than that of the seventeenth century, could eradicate it. The founders of our earliest colleges were governed by the desire to make them conform as closely as might be to the English model. There is scarcely the trace of a disposition to look to the institutions of continental Europe for guidance. This was a matter of course. The founders of our colleges and the men whom they selected to be teachers were Englishmen by descent or by education, trained after the English fashion--seeking freedom in America, yet at heart sympathizing with English thought, English habits and English prejudices. Hence the establishment of our dormitory system--not at once nor in all the fullness of a system. The colleges were at first little more than schools. The scholars boarded with the professors: there were no funds for the erection of separate buildings. But soon we see the evidences of a persistent effort to make each college an embryonic Oxford or Cambridge. Harvard, Yale and Princeton before completing the first half century of existence were committed to the dormitory system. Other colleges have followed the example thus set. The exceptions are too few to need enumeration.

The mildest judgment that can be passed upon the system is that it has cost us dear. Were all the figures accurately ascertained and summed up, were we able to see at a glance all the money that has been expended for land and brick and mortar by the hundreds of colleges between Maine and California, even such an aggregate, startling enough in itself, would fail to reveal the whole truth. We should have to go behind the figures--to consider what might have been effected by a more judicious investment of those millions--how many professorships might have been permanently established, how many small colleges, now dragging out a sickly existence, too poor to live, too good to die, might have become vigorous branches in the tree of knowledge. What have we in return for the outlay? A series of structures concerning which the most ardent friend of the system cannot but admit that they are inelegant, uninspiring and unpractical. Some of the newer dormitories at Harvard and Yale, it is true, are decided improvements. They are well built and supplied with many conveniences that will serve to make student life less heathenish. But they can scarcely be called beautiful, and they certainly are not inspiring. The heart of the student or the visitor at Oxford swells within him at the sight of the grand architecture, the brilliant windows, the velvet turf. It is pardonable in us to wish for ourselves a like refining beauty. But is it not becoming in us to confess, without repining, that we cannot realize the wish? Oxford is not merely the growth of ages: it is the product of certain peculiar ages which have gone. Men build now for practical purposes, not for the glorification of architecture. The spirit of the Middle Ages and the Renaissance will probably never return, or, if it should, it will come as a folk-spirit, neither springing from nor governed by the colleges, but carrying them along with it. Hence, our colleges may content themselves with playing a less ostentatious part, and the most zealous alumnus need not think less of his alma mater for observing her limitations.

We are not concerned with the dormitory system in all its bearings, but only in so far as it directly affects the student. The fact is significant that a large majority of our collegians pass their term of four years, vacations excepted, in practical seclusion. They are gathered in large numbers in dingy and untidy caravanseries, where the youthful spirit is unchecked by the usual obligations to respect private property and individual quiet. President Porter, in his work on _The American Colleges_, endeavors to prove that the dormitory system is, upon the whole, favorable to discipline. The facts are against his argument. The evils of student life are two--vice and disorder. So far as the former is concerned, no system has succeeded, or will ever succeed, in extirpating it. Vice may be punished, but it is too deeply rooted in human nature to be wholly cured. Its predominating forms are drinking and gambling, neither of which is checked by the dormitory system. At Oxford, for instance, both these vices prevail despite the most elaborate system of gates and night-patrols. Our college faculties must perforce content themselves with detecting vice, and punishing it when detected. The most satisfactory and appropriate means of detection is to watch closely the way in which the student performs his college duties. No man can waste his time over cards or the bottle without betraying his dissipation in the recitation-room. Here, and not in the dormitory, is the professor's hold upon the student. The dormitory system, so far from restraining, rather tends to diffuse vice and render its practice easy.

Disorder is different from vice. The latter, the doing of things wrong in themselves or made wrong by force of opinion, shuns observation: the former courts it. The disorderly act is in many instances harmless enough in itself, and the evil lies in doing it in an improper place and at an improper time. Hence it is that good students, who would scorn to stoop to vice, so often suffer themselves to be led to the commission of an act of disorder. We may even go to the extent of admitting that occasionally college disorder is not without a certain color of reason. It is the youthful way of resenting a real or an imaginary grievance. When a class discovers that it or some of its members have been treated too severely, according to its standard, by a certain professor, what more natural than to create a disturbance in the recitation-room or in public? In itself considered, the act is a youthful ebullition, and we might be tempted at first to look upon it as something venial and pass it by in silence. Reflection, however, should lead us to the opposite conclusion. There is nothing that a college faculty cannot afford to pardon sooner than disorder. The reason is almost self-evident. There is nothing that ruins so effectually the general tone of the college and demoralizes all the students, good and bad. Vice moves in rather narrow circles--much more narrow than those in authority are apt to perceive. It does not affect the great body of students, who are filled with robust life, and whose very faults are conceits and extravagances rather than misdeeds. But disorder spreads from one to another: originating with the morally perverse, it gathers sufficient volume and momentum to overpower at times even the very best. To protect the better class of students, then, were there no other reason, the faculty is bound to interfere energetically and in season. Its position is not unlike that of the commander of a regiment. The colonel will not unfrequently wink at a certain amount of dissipation among the officers, and even among the privates. He may say to himself that the offence is one hard to prove, that perhaps it will wear itself out in time, that perhaps it is best not to draw the reigns too tightly. But no commanding officer can afford to tolerate for an instant the slightest movement of insubordination. He must put it down on the spot, without regard to consequences, and without stopping to inquire into abstract questions of right and wrong. No one, of course, will assert that the head of a college is to act according to the military code. The differences between soldier life and college life are fundamental. Yet there are certain resemblances which prompt and justify the wish that a touch at least of the military spirit might be infused into our colleges. The spirit, be it carefully observed, and not the forms, for the incompatibility between the military and the literary-scientific methods has been demonstrated repeatedly, the most recent evidence being furnished by those colleges that have attempted to combine, under the terms of the Congressional land-grant, agriculture, the mechanic arts, classical studies and military tactics. But a touch of the military spirit would be possible and beneficial in many ways. It would make the relationship between professor and student more tolerable for both parties. The mental drill and substantial information acquired through the college course are undoubtedly great. Still greater is the formative influence exercised by the body of students upon the individual member. But the greatest lesson of the course--and the one which seems to have escaped the otherwise close observation of President Porter--should be the lesson of deference to position and authority. This deference to one's superiors in age and position, this respect due to the professor simply because he is a professor, and aside from any consideration of his personal character or attainments, should be the first thing to impress itself upon the student's mind, the last to forsake it. For it is a high moral gain, a controlling principle that will stand the graduate in good stead through all the vicissitudes of after-life. Unless it be acquired we may say with propriety that the college course has fallen short of its highest aim. For the acquisition of this spirit of respect, military training is superior to civil. One officer salutes another, the private salutes his officer, simply because the person saluted is an officer. It may be that he is disagreeable or boorish in manners, or even notoriously incompetent. This matters not: so long as he wears the epaulettes he is entitled to an officer's salute. Honor is shown, not to the transient owner of the title, but to the title itself.