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Rh "At the Mazagon Police Court yesterday, Superintendent Nolan again charged Tookaram Suntoo Savat Baya, woman, her daughter Krishni, and Gopal Vithoo Bhanayker, before Mr. Phiroze Hoshang Dastur, Fourth Presidency Magistrate, under sections 302 and 109 of the Code, with having on the night of the 30th of December last murdered a Hindoo girl named Cassi, aged 12, by strangulation, in the room of a chawl at Jakaria Bunder, on the Sewriroad, and also with aiding and abetting each other in the commission of the offense.

"Mr. F. A. Little, Public Prosecutor, conducted the case on behalf of the Crown, the accused being undefended.

"Mr. Little applied under the provisions of the Criminal Procedure Code to tender pardon to one of the accused, Krishni, woman, aged 22, on her undertaking to make a true and full statement of facts under which the deceased girl Cassi was murdered.

"The Magistrate having granted the Public Prosecutor's application, the accused Krishni went into the witness-box, and, on being examined by Mr. Little, made the following confession:—I am a mill-hand employed at the Jubilee Mill. I recollect the day (Tuesday) on which the body of the deceased Cassi was found. Previous to that I attended the mill for half a day, and then returned home at 3 in the afternoon, when I saw five persons in the house, viz.: the first accused Tookaram, who is my paramour, my mother, the second accused Baya, the accused Gopal, and two guests named Ramji Daji and Annaji Gungaram. Tookaram rented the room of the chawl situated at Jakaria Bunder-road from its owner, Girdharilal Radhakishan, and in that room I, my paramour, Tookaram, and his younger brother, Yesso Mahadhoo, live. Since his arrival in Bombay from his native country Yesso came and lived with us. When I returned from the mill on the afternoon of that day, I saw the two guests seated on a cot in the veranda, and a few minutes after the accused Gopal came and took his seat by their side, while I and my mother were seated inside the room. Tookaram, who had gone out to fetch some pan and betelnuts, on his return home had brought the two guests with him. After returning home he gave them pan supari. While they were eating it my mother came out of the room and inquired of one of the guests, Ramji, what had happened to his foot, when he replied that he had tried many remedies, but they had done him no good. My mother then took some rice in her hand and prophesied that the disease which Ramji was suffering from would not be cured until he returned to his native country. In the meantime the deceased Cassi came from the direction of an out-house, and stood in front on the threshhold of our room with a lota in her hand. Tookaram then told his two guests to leave the room, and they then went up the steps towards the quarry. After the guests had gone away, Tookaram seized the deceased, who had come into the room, and he afterwards put a waistband around her, and tied her to a post which supports a loft. After doing this, he pressed the girl's throat, and, having tied her mouth with the dhotur (now shown in Court), fastened it to the post. Having killed the girl, Tookaram removed her gold head ornament and a gold putlee, and also took charge of her lota. Besides these two ornaments Cassi had on her person ear-


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122 was shy with him no longer, and he thought that the new-found boldness and merriment became her very well. She lay by his side till night. He saw that she was again wearing the plaintive expression of a frightened child; so quickly closing the partition-door he brought in the great lamp, saying: “Outwardly you are no longer shy with me; but I can see that deep down in your heart there is still some sediment of rancor and distrust. It is not kind to use me so,” and again he was cross with her.

What were the people at the palace thinking? Would he have been sent for? How far would the messengers pursue their search? He became quite agitated. Then there was the great lady in the Sixth Ward. What a frenzy she must be in! This time, however, she really had good cause to be jealous. These and other unpleasant considerations were crowding into his head, when looking at the girl who lay beside him so trustfully, unconscious of all that was going on in his mind, he was suddenly filled with an overwhelming tenderness toward her. How tiresome the other was, with her eternal susceptibilities, jealousies, and suspicions! For a while at any rate he would stop seeing her. As the night wore on they began sometimes to doze. Suddenly Genji saw standing over him the figure of a woman, tall and majestic: “You who think yourself so fine, how comes it that you have brought to toy with you here this worthless common creature, picked up at random in the streets? I am astonished and displeased,” and with this she made as though to drag the lady from his side. Thinking that this was some nightmare or hallucination, he roused himself and sat up. The lamp had gone out. Somewhat agitated he drew his sword and laid it beside him, calling as he did so for Ukon. She came at once, looking a good deal scared herself. “Please wake the watchman in the cross-wing,” he said, “and tell him to bring a candle.” “All in the dark like this? How can I?” she answered. “Don’t be childish,” said Genji, laughing, and clapped his hands. The sound echoed desolately through the empty house. He could not make anyone hear; and meanwhile he noticed that his mistress was trembling from

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Rh enjoy in dissipation. The dupe sees no objection, and on the appointed day receives Rs.7,000 from the swindler, which he hands over to the confederate. The latter is profuse in his thanks, and executes a promissory note for Rs.10,000, payable to bearer. The swindler allows the scheme to remain quiescent for a time, and then suggests that, as the money has not been repaid and as it would be unpleasant to sue his brother, it would be better to sell the note in the bazaar. The dupe hands the note over, for the money he advanced was not his, and, on being informed that it would be necessary to have his signature on the back so as to render the security negotiable, he signs without any hesitation. The swindler passes it on to confederates, and the latter employ a respectable firm of solicitors to ask the dupe if his signature is genuine. He admits it at once, and his fate is sealed. A suit is filed by a confederate against the dupe, two accomplices being made co-defendants. They admit their signatures as indorsers, and the one swears he bought the note for value from the dupe. The latter has no defense, for no court would believe the apparently idle explanation of the manner in which he came to endorse the note."

There is only one India! It is the only country that has a monopoly of grand and imposing specialties. When another country has a remarkable thing, it cannot have it all to itself—some other country has a duplicate. But India—that is different. Its marvels are its own; the patents cannot be infringed; imitations are not possible. And think of the size of them, the majesty of them, the weird and outlandish character of the most of them!

There is the Plague, the Black Death: India invented it; India is the cradle of that mighty birth.

The Car of Juggernaut was India's invention.

So was the Suttee; and within the time of men still living eight hundred widows willingly, and, in fact, rejoicingly, burned themselves to death on the bodies of their dead husbands in a single year. Eight hundred would do it this year if the British government would let them.

Famine is India's specialty. Elsewhere famines are inconsequential incidents—in India they are devastating cataclysms; in one case they annihilate hundreds; in the other, millions.

India has 2,000,000 gods, and worships them all. In religion all other countries are paupers; India is the only millionaire.


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 CHAPTER L.

HE journey to Benares was all in daylight, and occupied but a few hours. It was admirably dusty. The dust settled upon you in a thick ashy layer and turned you into a fakeer, with nothing lacking to the rôle but the cow manure and the sense of holiness. There was a change of cars about mid-afternoon at —if that was the name—and a wait of two hours there for the Benares train. We could have found a carriage and driven to the sacred city, but we should have lost the wait. In other countries a long wait at a station is a dull thing and tedious, but one has no right to have that feeling in India. You have the monster crowd of bejeweled natives, the stir, the bustle, the confusion, the shifting splendors of the costumes—dear me, the delight of it, the charm of it are beyond speech. The two-hour wait was over too soon. Among other satisfying things to look at was a minor native prince from the backwoods somewhere, with his guard of honor, a ragged but wonderfully gaudy gang of fifty dark barbarians armed with rusty flint-lock muskets. The general show came so near to exhausting variety that one would have said that no addition to it could be conspicuous, but when this Falstaff and his motleys marched through it one saw that that seeming impossibility had happened.

We got away by and by, and soon reached the outer edge of Benares; then there was another wait; but, as usual, with (475)


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Rh experience in religions. In its great court stands a monolith which was placed there more than 2,000 years ago to preach Budhism by its pious inscription; the Fort was built three centuries ago by a Mohammedan Emperor—a resanctification of the place in the interest of that religion. There is a Hindoo temple, too, with subterranean ramifications stocked with shrines and idols; and now the Fort belongs to the English, it contains a Christian Church. Insured in all the companies.

From the lofty ramparts one has a fine view of the sacred rivers. They join at that point—the pale blue Jumna, apparently clean and clear, and the muddy Ganges, dull yellow and not clean. On a long curved spit between the rivers, towns of tents were visible, with a multitude of fluttering pennons, and a mighty swarm of pilgrims. It was a troublesome place to get down to, and not a quiet place when you arrived; but it was interesting. There was a world of activity and turmoil and noise, partly religious, partly commercial; for the Mohammedans were there to curse and sell, and the Hindoos to buy and pray. It is a fair as well as a religious festival. Crowds were bathing, praying, and drinking the purifying waters, and many sick pilgrims had come long journeys in palanquins to be healed of their maladies by a bath; or if that might not be, then to die on the blessed banks and so make sure of heaven. There were fakeers in plenty, with their bodies dusted over with ashes and their long hair caked together with cow-dung; for the cow is holy and so is the rest of it; so holy that the good Hindoo peasant frescoes the walls of his hut with this refuse, and also constructs ornamental figures out of it for the gracing of his dirt floor. There were seated families, fearfully and wonderfully painted, who by attitude and grouping represented the families of certain great gods. There was a holy man who sat naked by the day and by the week on a cluster of iron spikes, and did not seem to mind it; and another holy


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Rh high-caste veiled ladies who were profoundly scandalized when some English young ladies passed by with faces bare to the world; so scandalized that they spoke out with strong indignation and wondered that people could be so shameless as to expose their persons like that. And yet "the legs of the objectors were naked to mid-thigh." Both parties were clean-minded and irreproachably modest, while abiding by their separate rules, but they couldn't have traded rules for a change without suffering considerable discomfort. All human rules are more or less idiotic, I suppose. It is best so, no doubt. The way it is now, the asylums can hold the sane people, but if we tried to shut up the insane we should run out of building materials.

You have a long drive through the outskirts of Benares before you get to the hotel. And all the aspects are melancholy. It is a vision of dusty sterility, decaying temples, crumbling tombs, broken mud walls, shabby huts. The whole region seems to ache with age and penury. It must take ten thousand years of want to produce such an aspect. We were still outside of the great native city when we reached the hotel. It was a quiet and homelike house, inviting, and manifestly comfortable. But we liked its annex better, and went thither. It was a mile away, perhaps, and stood in the midst of a large compound, and was built bungalow fashion, everything on the ground floor, and a veranda, all around. They have doors in India, but I don't know why. They don't fasten, and they stand open, as a rule, with a curtain hanging in the doorspace to keep out the glare of the sun. Still, there is plenty of privacy, for no white person will come in without notice, of course. The native men servants will, but they don't seem to count. They glide in, barefoot and noiseless, and are in the midst before one knows it. At first this is a shock, and sometimes it is an embarrassment; but one has to get used to it, and does.


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Rh was a refreshment. We found many who had eaten the dorian, and they all spoke of it with a sort of rapture. They said that if you could hold your nose until the fruit was in your mouth a sacred joy would suffuse you from head to foot that would make you oblivious to the smell of the rind, but that if your grip slipped and you caught the smell of the rind before the fruit was in your mouth, you would faint. There is a fortune in that rind. Some day somebody will import it into Europe and sell it for cheese.

Benares was not a disappointment. It justified its reputation as a curiosity. It is on high ground, and overhangs a grand curve of the Ganges. It is a vast mass of building, compactly crusting a hill, and is cloven in all directions by an intricate confusion of cracks which stand for streets. Tall, slim minarets and beflagged temple-spires rise out of it and give it picturesqueness, viewed from the river. The city is as busy as an ant-hill, and the hurly-burly of human life swarming along the web of narrow streets reminds one of the ants. The sacred cow swarms along, too, and goes whither she pleases, and takes toll of the grain-shops, and is very much in the way, and is a good deal of a nuisance, since she must not be molested.


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Rh son and heir of Shiva, and Prince of Wales to the Theological Monarchy, so to speak. Within is a god whose office it is to record your pilgrimage and be responsible for you. You will not see him, but you will see a Brahmin who will attend to the matter and take the money. If he should forget to collect the money, you can remind him. He knows that your salvation is now secure, but of course you would like to know it yourself. You have nothing to do but go and pray, and pay at the

12. Well of the Knowledge of Salvation. It is close to the Golden Temple. There you will see, sculptured out of a single piece of black marble, a bull which is much larger than any living bull you have ever seen, and yet is not a good likeness after all. And there also you will see a very uncommon thing—an image of Shiva. You have seen his lingam fifty thousand times already, but this is Shiva himself, and said to be a good likeness. It has three eyes. He is the only god in the firm that has three. "The well is covered by a fine canopy of stone supported by forty pillars," and around it you will find what you have already seen at almost every shrine you have visited in Benares, a mob of devout and eager pilgrims. The sacred water is being ladled out to them; with it comes to them the knowledge, clear, thrilling, absolute, that they are saved; and you can see by their faces that there is one happiness in this world which is supreme, and to which no other joy is comparable. You receive your water, you make your deposit, and now what more would you have? Gold, diamonds, power, fame? All in a single moment these things have withered to dirt, dust, ashes. The world has nothing to give you now. For you it is bankrupt.

I do not claim that the pilgrims do their acts of worship in the order and sequence above charted out in this Itinerary of mine, but I think logic suggests that they ought to do so. Instead of a helter-skelter worship, we then have a definite


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260 days of inaction followed; after which ʿAlī sent three chiefs to demand that, for the good of the commonwealth, Muʿāwiya should tender his allegiance. A scene ensued of fruitless recrimination. Muʿāwiya demanded that the murderers of ʿOthmān should be brought to justice; while the demand was stigmatised as a mere cat’s-paw covering ambitious designs upon the Caliphate. This was resented as a base calumny by Muʿāwiya. "Begone, ye lying scoundrels!" he cried ; "the sword shall decide between us." So saying, he drove them from his presence. Finding all attempt at compromise vain, ʿAlī marshalled his army into eight separate columns, each under a Bedawi chieftain of note. As many separate columns were similarly formed on the Syrian side. Every day one of these columns, taking the field in turn, was drawn up against a column of the other army. Desultory fighting in this singular way was kept up throughout the month, there being sometimes as many as two engagements in a day. But the contest was hardly yet begun in earnest. On either side they feared to bring on a common battle, "lest the Muslims should be destroyed, root and branch, in the internecine struggle."

The new year opened on combatants, wearied by such indecisive strife and inclined to thoughts of peace, and so a truce was called, to last throughout the month. The interval was spent in deputations, but they proved as fruitless as those which had gone before. ʿAlī, under the influence of the heated Bedawīn around him, was hardly now disposed even to blame the attack on ʿOthmān. When pressed on this point by the Syrian delegates, he avoided a direct reply. "I will not say," was the evasive answer, "that he was wrongly attacked, nor will I say that the attack was justified." "Then," answered the Syrians, "we shall fight against thee, and against every one else who refuseth to say that ʿOthmān was not wrongfully put to death;" and with these words took their final leave. On his side, Muʿāwiya declared to the messengers of ʿAlī that nothing short of the punishment of the regicides would induce him to quit the field. "What?" exclaimed some one; "wouldest thou put ʿAmmār to death?" "And why not?" answered Muʿāwiya; "wherefore should the son of the bondwoman not suffer for having slain the


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Rh completing detail, and then goes about his affairs serene and content; serene and content, for he is now royally endowed with an advantage which no religion in this world could give him but his own; for henceforth he may commit as many million sins as he wants to and nothing can come of it.

Thus the system, properly and logically ordered, is neat, compact, clearly defined, and covers the whole ground. I desire to recommend it to such as find the other systems too difficult, exacting, and irksome for the uses of this fretful brief life of ours.

However, let me not deceive any one. My Itinerary lacks a detail. I must put it in. The truth is, that after the pilgrim has faithfully followed the requirements of the Itinerary through to the end and has secured his salvation and also the personal knowledge of that fact, there is still an accident possible to him which can annul the whole thing. If he should ever cross to the other side of the Ganges and get caught out and die there he would at once come to life again in the form

of an ass. Think of that, after all this trouble and expense. You see how capricious and uncertain salvation is there. The Hindoo has a childish and unreasoning aversion to being


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Rh below that place stood a crowd of men, women, and comely young maidens waist deep in the water and they were scooping it up in their hands and drinking it. Faith can certainly do wonders, and this is an instance of it. Those people were not drinking that fearful stuff to assuage thirst, but in order to purify their souls and the interior of their bodies. According to their creed, the Ganges water makes everything pure that it touches—instantly and utterly pure. The sewer water was not an offence to them, the corpse did not revolt them; the sacred water had touched both, and both were now snow-pure, and could defile no one. The memory of that sight will always stay by me; but not by request.

A word further concerning the nasty but all-purifying Ganges water. When we went to Agra, by and by, we happened there just in time to be in at the birth of a marvel—a memorable scientific discovery—the discovery that in certain ways the foul and derided Ganges water is the most puissant purifier in the world! This curious fact, as I have said, had just been added to the treasury of modern science. It had long been noted as a strange thing that while Benares is often afflicted with the cholera she does not spread it beyond her borders. This could not be accounted for. Mr., the scientist in the employ of the government of Agra, concluded to examine the water. He went to Benares and made his tests. He got water at the mouths of the sewers where they empty into the river at the bathing ghats; a cubic centimetre of it contained millions of germs; at the end of six hours they were all dead. He caught a floating corpse, towed it to the shore, and from beside it he dipped up water that was swarming with cholera germs; at the end of six hours they were all dead. He added swarm after swarm of cholera germs to this water; within the six hours they always died, to the last sample. Repeatedly, he took pure well water which was barren


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Rh him to wash him, he proved to be a sturdily built, well-nourished and handsome old gentleman, with not a sign about him to suggest that he had ever been ill. Dry wood was brought and built up into a loose pile; the corpse was laid upon it and covered over with fuel.

Then a naked holy man who was sitting on high ground a little distance away began to talk and shout with great energy, and he kept up this noise right along. It may have been the funeral sermon, and probably was. I forgot to say that one of the mourners remained behind when the others went away. This was the dead man's son, a boy of ten or twelve, brown and handsome, grave and self-possessed, and clothed in flowing white. He was there to burn his father. He was given a torch, and while he slowly walked seven times around the pyre the naked black man on the high ground poured out his sermon more clamorously than ever. The seventh circuit completed, the boy applied the torch at his father's head, then at his feet; the flames sprang briskly up with a sharp crackling noise, and the lad went away. Hindoos do not want daughters, because their weddings make such a ruinous expense; but they want sons, so that at death they may have honorable exit from the world; and there is no honor equal to the honor of having one's pyre lighted by one's son. The father who dies sonless


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Rh Sri 108 S. B. Saraswati has attained to what among the Hindoos is called the "state of perfection." It is a state which other Hindoos reach by being born again and again, and over and over again into this world, through one re-incarnation after another—a tiresome long job covering centuries and decades of centuries, and one that is full of risks, too, like the accident of dying on the wrong side of the Ganges some time or other and waking up in the form of an ass, with a fresh start necessary and the numerous trips to be made all over again. But in reaching perfection, Sri 108 S. B. S. has escaped all that. He is no longer a part or a feature of this world; his substance has changed, all earthiness has departed out of it; he is utterly holy, utterly pure; nothing can desecrate this holiness or stain this purity; he is no longer of the earth, its concerns are matters foreign to him, its pains and griefs and troubles cannot reach him. When he dies, Nirvana is his; he will be absorbed into the substance of the Supreme Deity and be at peace forever.

The Hindoo Scriptures point out how this state is to be reached, but it is only once in a thousand years, perhaps, that candidate accomplishes it. This one has traversed the course required, stage by stage, from the beginning to the end, and now has nothing left to do but wait for the call which shall release him from a world in which he has now no part nor lot. First, he passed through the student stage, and became learned in the holy books. Next he became citizen, householder, husband, and father. That was the required second stage. Then—like John Bunyan's Christian—he bade perpetual good-bye to his family, as required, and went wandering away. He went far into the desert and served a term as hermit. Next, he became a beggar, "in accordance with the rites laid down in the Scriptures," and wandered about India eating the bread of mendicancy. A quarter of a century ago he reached the


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Rh little while and wait, and the outlook was not good, for he had been turning away Maharajas that day and receiving only the riff-raff, and we belonged in between, somewhere. But presently, a servant came out saying it was all right, he was coming.

And sure enough, he came, and I saw him—that object of the worship of millions. It was a strange sensation, and thrilling. I wish I could feel it stream through my veins again. And yet, to me he was not a god, he was only a Taj. The thrill was not my thrill, but had come to me secondhand from those invisible millions of believers. By a hand-shake with their god I had ground-circuited their wire and got their monster battery's whole charge.

He was tall and slender, indeed emaciated. He had a clean cut and conspicuously intellectual face, and a deep and kindly eye. He looked many years older than he really was, but much study and meditation and fasting and prayer, with the arid life he had led as hermit and beggar, could account for that. He is wholly nude when he receives natives, of whatever rank they may be, but he had white cloth around his loins now, a concession to Mr. Parker's Europe prejudices, no doubt.

As soon as I had sobered down a little we got along very well together, and I found him a most pleasant and friendly deity. He had heard a deal about Chicago, and showed a quite remarkable interest in it, for a god. It all came of the World's Fair and the Congress of Religions. If India knows about nothing else American, she knows about those, and will keep them in mind one while.

He proposed an exchange of autographs, a delicate attention which made me believe in him, but I had been having my doubts before. He wrote his in his book, and I have a reverent regard for that book, though the words run from right to left, and so I can't read it. It was a mistake to print in that way. It contains his voluminous comments on the Hindoo


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Rh limber legs, and can be accumulated only by gods and the india-rubber man. There is a life-size marble relief of Shri 108, S.B.S. in the garden. It represents him in this same posture.

Dear me! It is a strange world. Particularly the Indian division of it. This pupil, Mina Bahadur Rana, is not a commonplace person, but a man of distinguished capacities and attainments, and, apparently, he had a fine worldly career in front of him. He was serving the Nepal Government in a high capacity at the Court of the Viceroy of India, twenty years ago. He was an able man, educated, a thinker, a man of property. But the longing to devote himself to a religious life came upon him, and he resigned his place, turned his back upon the vanities and comforts of the world, and went away into the solitudes to live in a hut and study the sacred writings and meditate upon virtue and holiness and seek to attain them. This sort of religion resembles ours. Christ recommended the rich to give away all their property and follow Him in poverty, not in worldly comfort. American and English millionaires do it every day, and thus verify and confirm to the world the tremendous forces that lie in religion. Yet many people scoff at them for this loyalty to duty, and many will scoff at Mina Bahadur Rana and call him a crank. Like many Christians of great character and intellect, he has made the study of his Scriptures and the writing of books of commentaries


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Rh and therefore, it is not a thing to boast about and be proud of, since the most degraded savage has that—and, like the best of us, has nothing higher. To speak plainly, we despise all reverences and all objects of reverence which are outside the pale of our own list of sacred things. And yet, with strange inconsistency, we are shocked when other people despise and defile the things which are holy to us. Suppose we should meet with a paragraph like the following, in the newspapers:

"Yesterday a visiting party of the British nobility had a picnic at Mount Vernon, and in the tomb of Washington they ate their luncheon, sang popular songs, played games, and danced waltzes and polkas."

Should we be shocked? Should we feel outraged? Should we be amazed? Should we call the performance a desecration? Yes, that would all happen. We should denounce those people in round terms, and call them hard names.

And suppose we found this paragraph in the newspapers:

"Yesterday a visiting party of American pork-millionaires had a picnic in Westminster Abbey, and in that sacred place they ate their luncheon, sang popular songs, played games, and danced waltzes and polkas."

Would the English be shocked? Would they feel outraged? Would they be amazed? Would they call the performance a desecration? That would all happen. The pork-millionaires would be denounced in round terms; they would be called hard names.

In the tomb at Mount Vernon lie the ashes of America's most honored son; in the Abbey, the ashes of England's greatest dead; the tomb of tombs, the costliest in the earth, the wonder of the world, the Taj, was built by a great Emperor to honor the memory of a perfect wife and perfect mother, one in whom there was no spot or blemish, whose love was his stay and support, whose life was the light of the world


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Rh there were frequent glimpses of a totally leafless tree upon whose innumerable twigs and branches a cloud of crimson butterflies had lighted—apparently. In fact these brilliant red butterflies were flowers, but the illusion was good. Afterward in South Africa, I saw another splendid effect made by red flowers. This flower was probably called the torchplant—should have been so named, anyway. It had a slender stem several feet high, and from its top stood up a single tongue of flame, an intensely red flower of the size and shape of a small corn-cob. The stems stood three or four feet apart all over a great hill-slope that was a mile long, and make one think of what the Place de la Concorde would be if its myriad lights were red instead of white and yellow.

A few miles down the mountain we stopped half an hour to see a Thibetan dramatic performance. It was in the open air on the hillside. The audience was composed of Thibetans, Ghurkas, and other unusual people. The costumes of the actors were in the last degree outlandish, and the performance was in keeping with the clothes. To an accompaniment of barbarous noises the actors stepped out one after another and began to spin around with immense swiftness and vigor and violence, chanting the while, and soon the whole troupe would be spinning and chanting and raising the dust. They were performing an ancient and celebrated historical play, and a Chinaman explained it to me in pidjin English as it went along. The play was obscure enough without the explanation; with the explanation added, it was opake. As a drama this ancient historical work of art was defective, I thought, but as a wild and barbarous spectacle the representation was beyond criticism.

Far down the mountain we got out to look at a piece of remarkable loop-engineering—a spiral where the road curves upon itself with such abruptness that when the regular train


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Rh deep, melodious quality in his thump, and for that no satisfying name occurs to you. You will not mind his other notes, but when he camps near enough for you to hear that one, you presently find that his measured and monotonous repetition of it is beginning to disturb you; next it will weary you, soon it will distress you, and before long each thump will hurt your head; if this goes on, you will lose your mind with the pain and misery of it, and go crazy. I am bringing some of these birds home to America. There is nothing like them there. They will be a great surprise, and it is said that in a climate like ours they will surpass expectation for fecundity.

I am bringing some nightingales, too, and some cue-owls. I got them in Italy. The song of the nightingale is the deadliest known to ornithology. That demoniacal shriek can kill at thirty yards. The note of the cue-owl is infinitely soft and sweet soft and sweet as the whisper of a flute. But penetrating—oh, beyond belief; it can bore through boiler-iron. It is a lingering note, and comes in triplets, on the one unchanging key: hoo-o-o, hoo-o-o, hoo-o-o; then a silence of fifteen seconds, then the triplet again; and so on, all night. At first it is divine; then less so; then trying; then distressing; then excruciating; then agonizing, and at the end of two hours the listener is a maniac.

And so, presently we took to the hand-car and went flying down the mountain again; flying and stopping, flying and stopping, till at last we were in the plain once more and stowed for Calcutta in the regular train. That was the most enjoyable day I have spent in the earth. For rousing, tingling, rapturous pleasure there is no holiday trip that approaches the bird-flight down the Himalayas in a hand-car. It has no fault, no blemish, no lack, except that there are only thirty five miles of it instead of five hundred.


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Rh head to foot. What should he do? He was still undecided, when suddenly she burst out into a cold sweat. She seemed to be losing consciousness. “Do not fear, Sir,” said Ukon, “all her life she has been subject to these nightmare fits.” He remembered now how tired she had seemed in the morning and how she had lain with her eyes turned upwards as though in pain. “I will go myself and wake someone,” he said; “I am tired of clapping with only echoes to answer me. Do not leave her!” and drawing Ukon toward the bed he went in the direction of the main western door. But when he opened it, he found that the lamp in the cross-wing had also gone out. A wind had risen. The few attendants he had brought with him were already in bed. There was indeed only the steward’s son (the young man who had once been Genji’s bodyservant), and the one young courtier who had attended him on all his visits. They answered when he called and sprang to their feet. “Come with a candle,” he said to the steward’s son, “and tell my man to get his bow and keep on twanging the string as loud as he can. I wonder anyone should sleep so soundly in such a deserted place. What has happened to Koremitsu?” “He waited for some time, but as you seemed to have no need of him, he went home, saying he would be back at daybreak.”

Genji’s man had been an Imperial Bowman, and making a tremendous din with his bow he strode toward the steward’s lodge crying “Fire, fire” at the top of his voice. The twanging of the bow reminded Genji of the palace. The roll call of night courtiers must be over; the Bowman’s roll call must be actually going on. It was not so very late.

He groped his way back into the room. She was lying just as he had left her, with Ukon face downward beside her. “What are you doing there?” he cried. “Have you gone mad with fright? You have heard no doubt that in such lonely places as this fox-spirits sometimes try to cast a spell upon men. But, dear people, you need not fear. I have come back, and will not let such creatures harm you.” And so saying he dragged Ukon from the bed. “Oh, Sir,” she said, “I felt so queer and frightened that I fell flat down upon my face; and what my poor lady must be going through I dare not think.”


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Rh the men came forth and locked up the house for the night. Then the screams ceased, but the groans lasted till morning.

The sun rose as usual. When he had been up nearly three hours the five repaired to the scene of their labors over night. They were attended by a few sweepers, who proceeded to transfer the contents of the house to a dry well situated behind some trees which grew hard by. 'The bodies,' says one who was present throughout, 'were dragged out, most of them by the hair of the head. Those who had clothing worth taking were stripped. Some of the women were alive. I cannot say how many; but three could speak. They prayed for the sake of God that an end might be put to their sufferings. I remarked one very stout woman, a half-caste, who was severely wounded in both arms, who entreated to be killed. She and two or three others were placed against the bank of the cut by which bullocks go down in drawing water. The dead were first thrown in. Yes: there was a great crowd looking on; they were standing along the walls of the compound. They were principally city people and villagers. Yes: there were also sepoys. Three boys were alive. They were fair children. The eldest, I think, must have been six or seven, and the youngest five years. They were running around the well (where else could they go to?), and there was none to save them. No:none said a word or tried to save them.'

"At length the smallest of them made an infantile attempt to get away. The little thing had been frightened past bearing by the murder of one of the surviving ladies. He thus attracted the observation of a native who flung him and his companions down the well."

The soldiers had made a march of eighteen days, almost without rest, to save the women and the children, and now they were too late—all were dead and the assassin had flown. What happened then, Trevelyan hesitated to put into words. "Of what took place, the less said is the better."

Then he continues: "'But there was a spectacle to witness which might excuse much. Those who, straight from the contested field, wandered sobbing through the rooms of the ladies' house, saw what it were well could the outraged earth have straightway hidden. The inner apartment was ankle-deep in blood. The plaster was scored with sword-cuts; not high up as where men have fought, but low down, and about the corners, as if a creature had crouched to avoid the blow. Strips of dresses, vainly tied around the handles of the doors, signified the contrivance to which feminine despair had resorted as a means of keeping out the murderers. Broken combs were there, and the frills of children's trousers, and torn cuffs and pinafores, and little round hats, and one or two shoes with burst latchets, and one or two daguerreotype cases with cracked glasses. An officer picked up a few curls, preserved in a bit of cardboard, and marked 'Ned's hair, with love'; but around were strewn locks, some near a yard in length, dissevered, not as a keepsake, by quite other scissors.'"


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Rh Ten days before the outbreak (May 10th) of the Mutiny, all was serene at Lucknow, the huge capital of Oudh, the kingdom which had recently been seized by the India Company. There was a great garrison, composed of about 7,000 native troops and between 700 and 800 whites. These white soldiers and their families were probably the only people of their race there; at their elbow was that swarming population of warlike natives, a race of born soldiers, brave, daring, and fond of fighting. On high ground just outside the city stood the palace of that great personage, the Resident, the representative of British power and authority. It stood in the midst of spacious grounds, with its due complement of outbuildings, and the grounds were enclosed by a wall—a wall not for defense, but for privacy. The mutinous spirit was in the air, but the whites were not afraid, and did not feel much troubled.

Then came the outbreak at Meerut, then the capture of Delhi by the mutineers; in June came the three-weeks leaguer of Sir Hugh Wheeler in his open lot at Cawnpore—40 miles distant from Lucknow—then the treacherous massacre of that gallant little garrison; and now the great revolt was in full flower, and the comfortable condition of things at Lucknow was instantly changed.

There was an outbreak there, and Sir Henry Lawrence marched out of the Residency on the 30th of June to put it down, but was defeated with heavy loss, and had difficulty in getting back again. That night the memorable siege of the Residency—called the siege of Lucknow—began. Sir Henry was killed three days later, and Brigadier Inglis succeeded him in command.

Outside of the Residency fence was an immense host of hostile and confident native besiegers; inside it were 480 loyal native soldiers, 730 white ones, and 500 women and children.


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 CHAPTER LIX.

E were driven over Sir route by a British officer, and when I arrived at the Residency I was so familiar with the road that I could have led a retreat over it myself; but the compass in my head has been out of order from my birth, and so, as soon as I was within the battered Bailie Guard and turned about to review the march and imagine the relieving forces storming their way along it, everything was upside down and wrong end first in a moment, and I was never able to get straightened out again. And now, when I look at the battle-plan, the confusion remains. In me the east was born west, the battle-plans which have the east on the right-hand side are of no use to me.

The Residency ruins are draped with flowering vines, and are impressive and beautiful. They and the grounds are sacred now, and will suffer no neglect nor be profaned by any sordid or commercial use while the British remain masters of India. Within the grounds are buried the dead who gave up their lives there in the long siege.

After a fashion, I was able to imagine the fiery storm that raged night and day over the place during so many months, and after a fashion I could imagine the men moving through it, but I could not satisfactorily place the 200 women, and I could do nothing at all with the 250 children. I knew by (567)


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Rh Lady Inglis' diary that the children carried on their small affairs very much as if blood and carnage and the crash and thunder of a siege were natural and proper features of nursery life, and I tried to realize it; but when her little Johnny came rushing, all excitement, through the din and smoke, shouting, Oh, mamma, the white hen has laid an egg!" I saw that I could not do it. Johnny's place was under the bed. I could imagine him there, because I could imagine myself there; and I think I should not have been interested in a hen that was laying an egg; my interest would have been with the parties that were laying the bombshells. I sat at dinner with one of those children in the Club's Indian palace, and I knew that all through the siege he was perfecting his teething and learning to talk; and while to me he was the most impressive object in Lucknow after the Residency ruins, I was not able to imagine what his life had been during that tempestuous infancy of his, nor what sort of a curious surprise it must have been to him to be marched suddenly out into a strange dumb world where there wasn't any noise, and nothing going on. He was only forty-one when I saw him, a strangely youthful link to connect the present with so ancient an episode as the Great Mutiny.

By and by we saw Cawnpore, and the open lot which was the scene of Moore's memorable defense, and the spot on the shore of the Ganges where the massacre of the betrayed garrison occurred, and the small Indian temple whence the bugle-signal notified the assassins to fall on. This latter was a lonely spot, and silent. The sluggish river drifted by, almost currentless. It was dead low water, narrow channels with vast sandbars between, all the way across the wide bed; and the only living thing in sight was that grotesque and solemn bald-headed bird, the Adjutant, standing on his six-foot stilts, solitary on a distant bar, with his head sunk between his


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Rh I wish to place before the reader some of the usual descriptions of the Taj, and ask him to take note of the impressions left in his mind. These descriptions do really state the truth—as nearly as the limitations of language will allow. But language is a treacherous thing, a most unsure vehicle, and it can seldom arrange descriptive words in such a way that they will not inflate the facts—by help of the reader's imagination, which is always ready to take a hand, and work for nothing, and do the bulk of it at that.

I will begin with a few sentences from the excellent little local guide-book of Mr. Satya Chandra Mukerji. I take them from here and there in his description:

That is true.

Gems, inlaid flowers, buds, and leaves to be found on all sides. What do you see before you? Is the fairy structure growing? Is it becoming a jewel casket?

Then Sir William Wilson Hunter:

Sir William continues. I will italicize some of his words:

"The mausoleum stands on a raised marble platform at each of whose corners rises a tall and slender minaret of graceful proportions and of exquisite beauty. Beyond the platform stretch the two wings, one of which is itself a mosque of great architectural merit. In the center of the whole design the mausoleum occupies a square of 186 feet, with the angles deeply truncated so as to form an unequal octagon. The main feature in this central


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 657] freedman of ʿOthmān?" "Impossible," they cried; "where will ye stop? It were easier to bale out the floods of the Euphrates."

{{RL sidenote|Renewal of hostilities, ii. 37 } July, 657 }}So passed the month; and ʿAlī seeing things. still unchanged, commenced hostilities afresh. He caused proclamation to be made along Muʿāwiya's front, summoning the Syrians to allegiance. But it only made them rally more closely round Muʿāwiya; and a company, girding themselves with their turbans in token of the vow, swore that they would defend him to the death. The warfare thus resumed, daily becoming severer and more embittered, ʿAlī at last made up his mind to bring on a general and decisive battle. Thus, ten days after the renewal of hostilities, both armies drawn out in entire array, fought till the shades of evening fell, neither having got the better. {{RL sidenote|Battle of Ṣiffīn, 11, 12, ii. 37 {{AH}} July 29, 30 657 }}The following morning, the combat was renewed with greater vigour. ʿAlī posted himself in the centre with the flower of his troops from Medīna; the wings were formed, one of warriors from Al-Baṣra, the other of those from Al-Kūfa. Muʿāwiya had a pavilion pitched upon the field; and there, surrounded by five lines of his sworn bodyguard, watched the day. ʿAmr, with a great weight of horse, bore down upon the Al-Kūfa wing, which gave way; and ʿAlī was exposed to imminent peril, both from thick showers of arrows and from close encounter. Reproaching the men of Al-Kūfa for their cowardice, the Caliph fought bravely, his unwieldy figure notwithstanding, sword in hand, and manfully withstood the charge. Al-Ashtar, at the head of three hundred Readers, led forward the other wing, which fell with fury on Muʿāwiya's "turbaned" bodyguard. Four of its five ranks were cut to pieces, and Muʿāwiya, bethinking himself of flight, had already called for his horse, when a martial couplet flashed on his mind, and he held his ground. ʿAmr stood by him;—"Courage to-day," he cried, "to-morrow victory." The fifth rank repelled the


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Rh his princess; and in this marvel of marble the carving has advanced from the old geometrical patterns to a trellis-work of flowers and foliage, handled with great freedom and spirit. The two cenotaphs in the center of the exquisite enclosure have no carving except the plain Kalamdan or oblong pen-box on the tomb of Emperor Shah Jehan. But both cenotaphs are inlaid with flowers made of costly gems, and with the ever graceful oleander scroll."

Bayard Taylor, after describing the details of the Taj, goes on to say:

All of these details are true. But, taken together, they state a falsehood—to you. You cannot add them up correctly. Those writers know the values of their words and phrases, but to you the words and phrases convey other and uncertain values. To those writers their phrases have values which I think I am now acquainted with; and for the help of the reader I will here repeat certain of those words and phrases, and follow them with numerals which shall represent those values—then we shall see the difference between a writer's ciphering and a mistaken reader's:

Precious stones, such as agate, jasper, etc.—5.

With which every salient point is richly fretted—5.

First in the world for purely decorative workmanship—9.

The Taj represents the stage where the architect ends and the jeweler begins—5.

The Taj is entirely of marble and gems—7.

Inlaid with precious stones in lovely patterns of flowers—5.

The inlaid work of flowers done in gems is very brilliant—(followed by a most important modification which the reader is sure to read too carelessly)—2.

The vast mausoleum—5.


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Rh proached them it was with my face lifted toward the sky, for I thought I was going to see an Atlantic ocean pouring down thence over cloud-vexed Himalayan heights, a sea-green wall of water sixty miles front and six miles high, and so, when the toy reality came suddenly into view—that beruffled little wet apron hanging out to dry—the shock was too much for me, and I fell with a dull thud.

Yet slowly, surely, steadily, in the course of my fifteen visits, the proportions adjusted themselves to the facts, and I came at last to realize that a waterfall a hundred and sixty-five feet high and a quarter of a mile wide was an impressive thing. It was not a dipperful to my vanished great vision, but it would answer.

I know that I ought to do with the Taj as I was obliged to do with Niagara—see it fifteen times, and let my mind gradually get rid of the Taj built in it by its describers, by help of my imagination, and substitute for it the Taj of fact. It would be noble and fine, then, and a marvel; not the marvel which it replaced, but still a marvel, and fine enough. I am a careless reader, I suppose—an impressionist reader; an impressionist reader of what is not an impressionist picture; a reader who overlooks the informing details or masses their sum improperly, and gets only a large splashy, general effect—an effect which is not correct, and which is not warranted by the particulars placed before me—particulars which I did not examine, and whose meanings I did not cautiously and carefully estimate. It is an effect which is some thirty-five or forty times finer than the reality, and is therefore a great deal better and more valuable than the reality; and so, I ought never to hunt up the reality, but stay miles away from it, and thus preserve undamaged my own private mighty Niagara tumbling out of the vault of heaven, and my own ineffable Taj,


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124 “Then try not to add to her fright,” said Genji, and pushing her aside, bent over the prostrate form. The girl was scarcely breathing. He touched her; she was quite limp. She did not know him.

Perhaps some accursed thing, some demon had tried to snatch her spirit away; she was so timid, so childishly helpless. The man came with the candle. Ukon was still too frightened to move. Genji placed a screen so as to hide the bed and called the man to him. It was of course contrary to etiquette that he should serve Genji himself and he hesitated in embarrassment, not venturing even to ascend the dais. “Come here,” said Genji impatiently; “use your common sense.” Reluctantly the man gave him the light, and as he held it toward the bed, he saw for a moment the figure which had stood there in his dream still hovering beside the pillow; suddenly it vanished. He had read in old tales of such apparitions and of their power, and was in great alarm. But for the moment he was so full of concern for the lady who now lay motionless on the bed that he gave no thought to that menacing vision, and lying down beside her, began gently to move her limbs. Already they were growing cold. Her breathing had quite stopped. What could he do? To whom could he turn for help? He ought to send for a priest. He tried to control himself, but he was very young, and seeing her lying there all still and pale, he could contain himself no longer and crying “Come back to me, my own darling, come back to life. Do not look at me so strangely!” he flung his arms about her. But now she was quite cold. Her face was set in a dull, senseless stare.

Suddenly Ukon, who had been so busy with her own fears, came to herself again, and set up the most dismal weeping. He disregarded her. Something had occurred to him. There was a story of how a certain minister was waylaid by a demon as he passed through the Southern Hall. The man, Genji remembered, had been prostrate with fear; but in the end he revived and escaped. No, she could not really be dead, and turning to Ukon he said firmly: “Come now, we cannot have you making such a hideous noise in the middle of the night.” But he himself was stunned with grief, and though he gave Ukon distracted orders, scarce knew what he was doing. Presently he sent for the steward’s son and said to him: “Someone here has


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Rh ice-storm! the ice-storm!" and even the laziest sleepers throw off the covers and join the rush for the windows. The ice-storm occurs in mid-winter, and usually its enchantments are wrought in the silence and the darkness of the night. A fine drizzling rain falls hour after hour upon the naked twigs and branches of the trees, and as it falls it freezes. In time the trunk and every branch and twig are incased in hard pure ice; so that the tree looks like a skeleton tree made all of glass—glass that is crystal-clear. All along the under side of every branch and twig is a comb of little icicles—the frozen drip. Sometimes these pendants do not quite amount to icicles, but are round beads—frozen tears.

The weather clears, toward dawn, and leaves a brisk pure atmosphere and a sky without a shred of cloud in it—and everything is still, there is not a breath of wind. The dawn breaks and spreads, the news of the storm goes about the house, and the little and the big, in wraps and blankets, flock to the window and press together there, and gaze intently out upon the great white ghost in the grounds, and nobody says word, nobody stirs. All are waiting; they know what is coming, and they are waiting—waiting for the miracle. The minutes drift on and on and on, with not a sound but the ticking of the clock; at last the sun fires a sudden sheaf of rays into the ghostly tree and turns it into a white splendor of glittering diamonds. Everybody catches his breath, and feels a swelling in his throat and a moisture in his eyes—but waits again; for he knows what is coming; there is more yet. The sun climbs higher, and still higher, flooding the tree from its loftiest spread of branches to its lowest, turning it to a glory of white fire; then in a moment, without warning, comes the great miracle, the supreme miracle, the miracle without its fellow in the earth; a gust of wind sets every branch and twig to swaying, and in an instant turns the whole white tree into a


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Rh it to the 999. But the 999 are the people who ought to be especially taken care of, and to them it does not mean quiet-colored designs wrought in carnelians, or agates, or such things; they know the word in its wide and ordinary sense only, and so to them it means diamonds and rubies and opals and their kindred, and the moment their eyes fall upon it in print they see a vision of glorious colors clothed in fire.

These describers are writing for the "general," and so, in order to make sure of being understood, they ought to use words in their ordinary sense, or else explain. The word fountain means one thing in Syria, where there is but a handful of people; it means quite another thing in North America, where there are 75,000,000. If I were describing some Syrian scenery, and should exclaim, "Within the narrow space of a quarter of a mile square I saw, in the glory of the flooding moonlight, two hundred noble fountains—imagine the spectacle!" the North American would have a vision of clustering columns of water soaring aloft, bending over in graceful arches, bursting in beaded spray and raining white fire in the moonlight—and he would be deceived. But the Syrian would not be deceived; he would merely see two hundred fresh-water springs—two hundred drowsing puddles, as level and unpretentious and unexcited as so many door-mats, and even with the help of the moonlight he would not lose his grip in the presence of the exhibition. My word "fountain" would be correct; it would speak the strict truth; and it would convey the strict truth to the handful of Syrians, and the strictest misinformation to the North American millions. With their gems—and gems—and more gems—and gems again—and still other gems—the describers of the Taj are within their legal but not their moral rights; they are dealing in the strictest scientific truth; and in doing it they succeed to admiration in telling "what ain't so."


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Rh We drifted as far as Rawal Pindi, away up on the Afghan frontier—I think it was the Afghan frontier, but it may have been Hertzegovina—it was around there somewhere—and down again to Delhi, to see the ancient architectural wonders there and in Old Delhi and not describe them, and also to see the scene of the illustrious assault, in the Mutiny days, when the British carried Delhi by storm, one of the marvels of history for impudent daring and immortal valor.

We had a refreshing rest, there in Delhi, in a great old mansion which possessed historical interest. It was built by a rich Englishman who had become orientalized—so much so that he had a zenana. But he was a broad-minded man, and remained so. To please his harem he built a mosque; to please himself he built an English church. That kind of a man will arrive, somewhere. In the Mutiny days the mansion was the British general's headquarters. It stands in a great garden—oriental fashion—and about it are many noble trees. The trees harbor monkeys; and they are monkeys of a watchful and enterprising sort, and not much troubled with fear. They invade the house whenever they get a chance, and carry off everything they don't want. One morning the master of the house was in his bath, and the window was open. Near it stood a pot of yellow paint and a brush. Some monkeys appeared in the window; to scare them away, the gentleman threw his sponge at them. They did not scare at all; they jumped into the room and threw yellow paint all over him from the brush, and drove him out; then they painted the walls and the floor and the tank and the windows and the furniture yellow, and were in the dressing-room painting that when help arrived and routed them.

Two of these creatures came into my room in the early morning, through a window whose shutters I had left open, and when I woke one of them was before the glass brushing


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 office in connection with the affairs of any religious or denominational institution or any member of the governing body thereof shall be a person professing a particular religion or belonging to a particular denomination.

 * [(6) Nothing in this article shall prevent the State from making any provision for the reservation of appointments or posts in favour of any economically weaker sections of citizens other than the classes mentioned in clause (4), in addition to the existing reservation and subject to a maximum of ten per cent. of the posts in each category.]

17. Abolition of Untouchability.—“Untouchability” is abolished and its practice in any form is forbidden. The enforcement of any disability arising out of “Untouchability” shall be an offence punishable in accordance with law.

18. Abolition of titles.—(1) No title, not being a military or academic distinction, shall be conferred by the State.
 * (2) No citizen of India shall accept any title from any foreign State.
 * (3) No person who is not a citizen of India shall, while he holds any office of profit or trust under the State, accept without the consent of the President any title from any foreign State.
 * (4) No person holding any office of profit or trust under the State shall, without the consent of the President, accept any present, emolument, or office of any kind from or under any foreign State.

19. Protection of certain rights regarding freedom of speech, etc.—(1) All citizens shall have the right—
 * (a) to freedom of speech and expression;
 * (b) to assemble peaceably and without arms;
 * (c) to form associations or unions [or co-operative societies];
 * (d) to move freely throughout the territory of India;
 * (e) to reside and settle in any part of the territory of India; [and]
 * (g) to practise any profession, or to carry on any occupation, trade or business.
 * (g) to practise any profession, or to carry on any occupation, trade or business.

[(2) Nothing in sub-clause (a) of clause (1) shall affect the operation of any existing law, or prevent the State from making any law, in so far as such law imposes reasonable restrictions on the exercise of the right conferred by the said sub-clause in the interests of [the sovereignty and integrity of India,] the security of the State, friendly relations with foreign States, public order, decency or morality, or in relation to contempt of court, defamation or incitement to an offence.] (3) Nothing in sub-clause (b) of the said clause shall affect the operation of any existing law in so far as it imposes, or prevent the State from making any law imposing, in the interests of 6[the sovereignty and integrity of India or] public order, reasonable restrictions on the exercise of the right conferred by the said sub-clause.


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Rh howdah, or whatever they call it. By the veranda stood a palm, and a monkey lived in it, and led a lonesome life, and always looked sad and weary, and the crows bothered him a good deal.

The inn cow poked about the compound and emphasized the secluded and country air of the place, and there was a dog of no particular breed, who was always present in the compound, and always asleep, always stretched out baking in the sun and adding to the deep tranquility and reposefulness of the place, when the crows were away on business. White-draperied servants were coming and going all the time, but they seemed only spirits, for their feet were bare and made no sound. Down the lane a piece lived an elephant in the shade of a noble tree, and rocked and rocked, and reached about with his trunk, begging of his brown mistress or fumbling the children playing at his feet. And there were camels about, but they go on velvet feet, and were proper to the silence and serenity of the surroundings.

The Satan mentioned at the head of this chapter was not our Satan, but the other one. Our Satan was lost to us. In these later days he had passed out of our life—lamented by me, and sincerely. I was missing him; I am missing him yet, after all these months. He was an astonishing creature to fly around and do things. He didn't always do them quite right, but he did them, and did them suddenly. There was no time wasted. You would say:

"Pack the trunks and bags, Satan."

"Wair good" (very good).

Then there would be a brief sound of thrashing and slashing and humming and buzzing, and a spectacle as of a whirlwind spinning gowns and jackets and coats and boots and things through the air, and then—with bow and touch—

Awready, master."


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Rh in India—and that is saying much, very much, indeed. I loved him for his noise, but the family detested him for it. They could not abide it; they could not get reconciled to it. It humiliated them. As a rule, when we got within six hundred yards of one of those big railway stations, a mighty racket of screaming and shrieking and shouting and storming would break upon us, and I would be happy to myself, and the family would say, with shame:

"There—that's Satan. Why do you keep him?"

And, sure enough, there in the whirling midst of fifteen hundred wondering people we would find that little scrap of a creature gesticulating like a spider with the colic, his black eyes snapping, his fez-tassel dancing, his jaws pouring out floods of billingsgate upon his gang of beseeching and astonished coolies.

I loved him; I couldn't help it; but the family—why, they could hardly speak of him with patience. To this day I regret his loss, and wish I had him back; but they—it is different with them. He was a native, and came from Surat. Twenty degrees of latitude lay between his birthplace and Manuel's, and fifteen hundred between their ways and characters and dispositions. I only liked Manuel, but I loved Satan. This latter's real name was intensely Indian. I could not quite get the hang of it, but it sounded like Bunder Rao Ram Chunder Clam Chowder. It was too long for handy use, anyway; so I reduced it.

When he had been with us two or three weeks, he began to make mistakes which I had difficulty in patching up for him. Approaching Benares one day, he got out of the train to see if he could get up a misunderstanding with somebody, for it had been a weary, long journey and he wanted to freshen up. He found what he was after, but kept up his pow-wow a shade too long and got left. So there we were in a


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Rh teeth when he was a boy; and when I asked how he got them into his mouth, he said he was upward of six feet high at that time, and had an unusual mouth. And when I followed him up and asked him what had become of that other foot, he said a house fell on him and he was never able to get his stature back again. Swervings like these from the strict line of fact often beguile a truthful man on and on until he eventually becomes a liar.

His successor was a Mohammedan, Sahadat Mohammed Khan; very dark, very tall, very grave. He went always in flowing masses of white, from the top of his big turban down to his bare feet. His voice was low. He glided about in a noiseless way, and looked like a ghost. He was competent and satisfactory. But where he was, it seemed always Sunday. It was not so in Satan's time.

Jeypore is intensely Indian, but it has two or three features which indicate the presence of European science and European interest in the weal of the common public, such as the liberal water-supply furnished by great works built at the State's expense; good sanitation, resulting in a degree of healthfulness unusually high for India; a noble pleasure garden, with privileged days for women; schools for the instruction of native youth in advanced art, both ornamental and utilitarian; and a new and beautiful palace stocked with a museum of extraordinary interest and value. Without the Maharaja's sympathy and purse these beneficences could not have been created; but he is a man of wide views and large generosities, and all such matters find hospitality with him.

We drove often to the city from the hotel Kaiser-i-Hind, a journey which was always full of interest, both night and day,


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Rh It is all school-English, book-English, you see; enough, too, all things considered. If the native boy had but that one study he would shine, he would dazzle, no doubt. But that is not the case. He is situated as are our public-school children—loaded down with an over-freightage of other studies; and frequently they are as far beyond the actual point of progress reached by him and suited to the stage of development attained, as could be imagined by the insanest fancy. Apparently like our public-school boy—he must work, work, work, in school and out, and play but little. Apparently—like our public-school boy-his "education" consists in learning things, not the meaning of them; he is fed upon the husks, not the corn. From several essays written by native schoolboys in answer to the question of how they spend their day, I select one—the one which goes most into detail:

"'66. At the break of day I rises from my own bed and finish my daily duty, then I employ myself till 8 o'clock, after which I employ myself to bathe, then take for my body some sweet meat, and just at 9 I came to school to attend my class duty, then at 2 I return from school and engage myself to do my natural duty, then, I engage for a quarter to take my tiffin, then I study till 5, after which I began to play anything which comes in my head. After 8 half pass to eight we are began to sleep, before sleeping I told a constable just 11 o' he came and rose us from half pass eleven we began to read still morning.'"

It is not perfectly clear, now that I come to cipher upon it. He gets up at about 5 in the morning, or along there somewhere, and goes to bed about fifteen or sixteen hours afterward—that much of it seems straight; but why he should rise again three hours later and resume his studies till morning is puzzling.

I think it is because he is studying history. History requires a world of time and bitter hard work when your "education" is no further advanced than the cat's; when you are merely stuffing yourself with a mixed-up mess of empty names and random incidents and elusive dates, which no one


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Rh has been dumb, stone deaf, and stone blind, ever since she was a little baby a year-and-a-half old; and now at sixteen years of age this miraculous creature, this wonder of all the ages, passes the Harvard University examination in Latin, German, French history, belles lettres, and such things, and does it brilliantly, too, not in a commonplace fashion. She doesn't know merely things, she is splendidly familiar with the meanings of them. When she writes an essay on a Shakespearean character, her English is fine and strong, her grasp of the subject is the grasp of one who knows, and her page is electric with light. Has Miss taught her by the methods of India and the American public school? No, oh, no; for then she would be deafer and dumber and blinder than she was before. It is a pity that we can't educate all the children in the asylums.

To continue the Calcutta exposure:

"'What is the meaning of a Sheriff?'

'25. Sheriff is a post opened in the time of John. The duty of Sheriff here in Calcutta, to look out and catch those carriages which is rashly driven out by the coachman; but it is a high post in England.

'26. Sheriff was the English bill of common prayer.

'27.The man with whom the accusative persons are placed is called Sheriff.

'28. Sheriff—Latin term for 'shrub,' we called broom, worn by the first earl of Enjue, as an emblem of humility when they went to the pilgrimage, and from this their hairs took their crest and sur name.

'29. Sheriff is a kind of titlous sect of people, as Barons, Nobles, etc.

'30. Sheriff, a tittle given on those persons who were respective and pious in England.'"

The students were examined in the following bulky matters: Geometry, the Solar Spectrum, the Habeas Corpus Act, the British Parliament, and in Metaphysics they were asked to trace the progress of skepticism from to. It is within bounds to say that some of the results were astonishing. Without doubt, there were students present who justified their teacher's wisdom in introducing them to these studies; but the fact is also evident that others had been pushed


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 CHAPTER LXII.

E sailed from Calcutta toward the end of March; stopped a day at Madras; two or three days in Ceylon; then sailed westward on a long flight for Mauritius. From my diary:

April 7. We are far abroad upon the smooth waters of the Indian Ocean, now; it is shady and pleasant and peaceful under the vast spread of the awnings, and life is perfect again—ideal.

The difference between a river and the sea is, that the river looks fluid, the sea solid—usually looks as if you could step out and walk on it.

The captain has this peculiarity—he cannot tell the truth in a plausible way. In this he is the very opposite of the austere Scot who sits midway of the table; he cannot tell a lie in an unplausible way. When the captain finishes a statement the passengers glance at each other privately, as who should say, "Do you believe that?" When the Scot finishes one, the look says, "How strange and interesting." The whole secret is in the manner and method of the two men. The captain is a little shy and diffident, and he states the simplest fact as if he were a little afraid of it, while the Scot delivers himself of the most abandoned lie with such an air of stern veracity that one is forced to believe it although one knows it isn't so. For instance, the Scot told about a pet flying-fish he once owned, tbat lived in a little fountain in his conservatory, and supported (609)


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Rh As soon as it was known in Johannesburg that he was on his way to rescue the women and children, the grateful people put the women and children in a train and rushed them for Australia. In fact, the approach of Johannesburg's saviour created panic and consternation there, and a multitude of males of peaceable disposition swept to the trains like a sand-storm. The early ones fared best; they secured seats—by sitting in them—eight hours before the first train was timed to leave.

Mr. Rhodes lost no time. He cabled the renowned Johannesburg letter of invitation to the London press—the gray-headedest piece of ancient history that ever went over a cable.

The new poet laureate lost no time. He came out with a rousing poem lauding Jameson's prompt and splendid heroism in flying to the rescue of the women and children; for the poet could not know that he did not fly until two months after the invitation. He was deceived by the false date of the letter, which was December 20th.

Jameson was intercepted by the Boers on New Year's Day, and on the next day he surrendered. He had carried his copy of the letter along, and if his instructions required him—in case of emergency—to see that it fell into the hands of the Boers, he loyally carried them out. Mrs. Hammond gives him a sharp rap for his supposed carelessness, and emphasizes her feeling about it with burning italics: "It was picked up on the battle-field in a leathern pouch, supposed to be Dr. Jameson's saddle-bag. Why, in the name of all that is discreet and honorable, didn't he eat it!"

She requires too much. He was not in the service of the Reformers—excepting ostensibly; he was in the service of Mr. Rhodes. It was the only plain English document, undarkened by ciphers and mysteries, and responsibly signed and authenticated, which squarely implicated the Reformers in the raid, and it was not to Mr. Rhodes's interest that it should be eaten. Be-


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Rh countries the white people do seem to run remarkably to pets. Our host in Cawnpore had a fine collection of birds—the finest we saw in a private house in India. And in Colombo, Dr. Murray's great compound and commodious bungalow were well populated with domesticated company from the woods: frisky little squirrels; a Ceylon mina walking sociably about the house; a small green parrot that whistled a single urgent note of call without motion of its beak; also chuckled; a monkey in a cage on the back veranda, and some more out in the trees; also a number of beautiful macaws in the trees; and various and sundry birds and animals of breeds not known to me. But no cat. Yet a cat would have liked that place.

April 9. Tea-planting is the great business in Ceylon, now. A passenger says it often pays 40 per cent. on the investment. Says there is a boom.

April 10. The sea is a Mediterranean blue; and I believe that that is about the divinest color known to nature.

It is strange and fine—Nature's lavish generosities to her creatures. At least to all of them except man. For those that fly she has provided a home that is nobly spacious—a home which is forty miles deep and envelops the whole globe,


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Rh had a fright and is in a very bad way. I want you to go to Koremitsu’s house and tell him to come as quickly as he can. If his brother the priest is there too, take him aside and tell him quietly that I should like to see him at once. But do not speak loud enough for the nun their mother to hear; for I would not have her know of this excursion.” But though he managed to say the words, his brain was all the while in a hideous turmoil. For added to the ghastly thought that he himself had caused her death there was the dread and horror with which the whole place now inspired him.

It was past midnight. A violent storm began to rise, sighing dismally as it swept the pine trees that clustered round the house. And all the while some strange bird—an owl, he supposed—kept screeching hoarsely. Utter desolation on all sides. No human voice; no friendly sound. Why, why had he chosen this hideous place?

Ukon had fainted and was lying by her mistress’s side. Was she too going to die of fright? No, no. He must not give way to such thoughts. He was now the only person left who was capable of action. Was there nothing he could do? The candle was burning badly. He lit it again. Over by the screen in the corner of the main room something was moving. There it was again, but in another corner now. There was a sound of footsteps treading cautiously. It still went on. Now they were coming up behind him….

If only Koremitsu would return! But Koremitsu was a rover and a long time was wasted in looking for him. Would it never be day? It seemed to him that this night was lasting a thousand years. But now, somewhere a long way off, a cock crowed.

Why had fate seen fit to treat him thus? He felt that it must be as a punishment for all the strange and forbidden amours into which in these last years he had despite himself been drawn, that now this unheard-of horror had befallen him. And such things, though one may keep them secret for a time, always come out in the end. He minded most that the Emperor would be certain to discover sooner or later about this and all his other affairs. Then there was the general scandal. Everyone would know. The very gutter boys would make merry over him. Never, never must he do such things again, or his reputation would utterly collapse….


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Rh begin to flock in. You have arrived at a place which you cannot quite understand.

For you find that as a preparation for this loyal, lawful, and in every way unexceptionable attempt to persuade the government to right their grievances, the Uitlanders had smuggled a Maxim gun or two and 1,500 muskets into the town, concealed in oil tanks and coal cars, and had begun to form and drill military companies composed of clerks, merchants, and citizens generally.

What was their idea? Did they suppose that the Boers would attack them for petitioning for redress? That could not be.

Did they suppose that the Boers would attack them even for issuing a Manifesto demanding relief under the existing government?

Yes, they apparently believed so, because the air was full of talk of forcing the government to grant redress if it were not granted peacefully.

The Reformers were men of high intelligence. If they were in earnest, they were taking extraordinary risks. They had enormously valuable properties to defend; their town was full of women and children; their mines and compounds were packed with thousands upon thousands of sturdy blacks. If the Boers attacked, the mines would close, the blacks would swarm out and get drunk; riot and conflagration and the Boers together might lose the Reformers more in a day, in money, blood, and suffering, than the desired political relief could compensate in ten years if they won the fight and secured the reforms.

It is May, 1897, now; a year has gone by, and the confusions of that day have been to a considerable degree cleared away. Mr. Cecil Rhodes, Dr. Jameson, and others responsible for the Raid, have testified before the Parliamentary Committee


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Rh commuted the sentences, and now the 64 were waiting, in jail, for further results. Before midsummer they were all out excepting two, who refused to sign the petitions for release; 58 had been fined $10,000 each and enlarged, and the four leaders had gotten off with fines of $125,000 each—with permanent exile added, in one case.

Those were wonderfully interesting days for a stranger, and I was glad to be in the thick of the excitement. Everybody was talking, and I expected to understand the whole of one side of it in a very little while.

I was disappointed. There were singularities, perplexities, unaccountabilities about it which I was not able to master. I had no personal access to Boers—their side was a secret to me, aside from what I was able to gather of it from published statements. My sympathies were soon with the Reformers in the Pretoria jail, with their friends, and with their cause. By diligent inquiry in Johannesburg I found out—apparently—all the details of their side of the quarrel except one—what they expected to accomplish by an armed rising.

Nobody seemed to know.

The reason why the Reformers were discontented and wanted some changes made, seemed quite clear. In Johannesburg it was claimed that the Uitlanders (strangers, foreigners) paid thirteen-fifteenths of the Transvaal taxes, yet got little or nothing for it. Their city had no charter; it had no municipal government; it could levy no taxes for drainage, water-supply, paving, cleaning, sanitation, policing. There was a police force, but it was composed of Boers, it was furnished by the State Government, and the city had no control over it. Mining was very costly; the government enormously increased the cost by putting burdensome taxes upon the mines, the output, the machinery, the buildings; by burdensome imposts


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Rh structible charm. There is no weariness, no fatigue, no worry, no responsibility, no work, no depression of spirits. There is nothing like this serenity, this comfort, this peace, this deep contentment, to be found anywhere on land. If I had my way I would sail on for ever and never go to live on the solid ground again.

One of Kipling's ballads has delivered the aspect and sentiment of this bewitching sea correctly:

April 14. It turns out that the astronomical apprentice worked off a section of the Milky Way on me for the Magellan Clouds. A man of more experience in the business showed one of them to me last night. It was small and faint and delicate, and looked like the ghost of a bunch of white smoke left floating in the sky by an exploded bombshell.

''Wednesday, April 15. Mauritius''. Arrived and anchored off Port Louis 2. Rugged clusters of crags and peaks, green to their summits; from their bases to the sea a green plain with just tilt enough to it to make the water drain off. I believe it is in 56° E. and 22° S.—a hot tropical country. The green plain has an inviting look; has scattering dwellings nestling among the greenery. Scene of the sentimental adventure of Paul and Virginia.

Island under French control—which means a community which depends upon quarantines, not sanitation, for its health.

Thursday, April 16. Went ashore in the forenoon at Port Louis, a little town, but with the largest variety of nationalities and complexions we have encountered yet. French, English, Chinese, Arabs, Africans with wool, blacks with straight hair, East Indians, half-whites, quadroons—and great varieties in costumes and colors.


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Rh have listened to me—he would have been intent upon repeating history, according to precedent. Americans are not acquainted with the British-Boer war of 1881; but its history is interesting, and could have been instructive to Jameson if he had been receptive. I will cull some details of it from trustworthy sources—mainly from "Russell's Natal." Mr. Russell is not a Boer, but a Briton. He is inspector of schools, and his history is a text-book whose purpose is the instruction of the Natal English youth.

After the seizure of the Transvaal and the suppression of the Boer government by England in 1877, the Boers fretted for three years, and made several appeals to England for a restoration of their liberties, but without result. Then they gathered themselves together in a great mass-meeting at Krugersdorp, talked their troubles over, and resolved to fight for their deliverance from the British yoke. (Krugersdorp—the place where the Boers interrupted the Jameson raid.) The little handful of farmers rose against the strongest empire in the world. They proclaimed martial law and the re-establishment of their Republic. They organized their forces and sent them forward to intercept the British battalions. This, although Sir Garnet Wolseley had but lately made proclamation that "so long as the sun shone in the heavens," the Transvaal would be and remain English territory. And also in spite of the fact that the commander of the 94th regiment—already on the march to suppress this rebellion—had been heard to say that "the Boers would turn tail at the first beat of the big drum."

Four days after the flag-raising, the Boer force which had been sent forward to forbid the invasion of the English troops met them at Bronkhorst Spruit—246 men of the 94th regiment, in command of a colonel, the big drum beating, the band ———


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Rh Ingogo river with 270 men, started up the Ingogo heights, and there fought a battle which lasted from noon till nightfall. He then retreated, leaving his wounded with his military chaplain, and in recrossing the now swollen river lost some of his men by drowning. That was the third Boer victory. Result, according to Mr. Russell:

British loss 150 out of 270 engaged.

Boer loss, 8 killed, 9 wounded—17.

There was a season of quiet, now, but at the end of about three weeks Sir George Colley conceived the idea of climbing, with an infantry and artillery force, the steep and rugged mountain of Amajuba in the night—a bitter hard task, but he accomplished it. On the way he left about 200 men to guard a strategic point, and took about 400 up the mountain with him. When the sun rose in the morning, there was an unpleasant surprise for the Boers; yonder were the English troops visible on top of the mountain two or three miles away, and now their own position was at the mercy of the English artillery. The Boer chief resolved to retreat—up that mountain. He asked for volunteers, and got them.

The storming party crossed the swale and began to creep up the steeps, "and from behind rocks and bushes they shot at the soldiers on the sky-line as if they were stalking deer," says Mr. Russell. There was "continuous musketry fire, steady and fatal on the one side, wild and ineffectual on the other." The Boers reached the top, and began to put in their ruinous work. Presently the British "broke and fled for their lives down the rugged steep." The Boers had won the battle. Result in killed and wounded, including among the killed the British General:

British loss, 226, out of 400 engaged.

Boer loss, 1 killed, 5 wounded.


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Rh ings, he likes to have a good time and run late—there he and the rest go silently to bed at 8; and in the dark, too; there is but a loose brown robe to discard, there are no night-clothes to put on, a light is not needed. Man likes to lie abed late—there he gets up once or twice in the night to perform some religious office, and gets up finally for the day at two in the morning. Man likes light work or none at all—there he labors all day in the field, or in the blacksmith shop or the other shops devoted to the mechanical trades, such as shoe-making, saddlery, carpentry, and so on. Man likes the society of girls and women—there he never has it. He likes to have his children about him, and pet them and play with them—there he has none. He likes billiards—there is no table there. He likes outdoor sports and indoor dramatic and musical and social entertainments there are none there. He likes to bet on things—I was told that betting is forbidden there. When a man's temper is up he likes to pour it out upon somebody—there this is not allowed. A man likes animals—pets; there are none there. He likes to smoke—there he cannot do it. He likes to read the news—no papers or magazines come there. A man likes to know how his parents and brothers and sisters are getting along when he is away, and if they miss him—there he cannot know. A man likes a pretty house, and pretty furniture, and pretty things, and pretty colors—there he has nothing but naked aridity and sombre colors. A man likes—name it yourself: whatever it is, it is absent from that place.

From what I could learn, all that a man gets for this is merely the saving of his soul.

It all seems strange, incredible, impossible. But La Trappe knew the race. He knew the powerful attraction of unattractiveness; he knew that no life could be imagined, howsoever comfortless and forbidding, but somebody would want to try it.


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Rh capital, Johannesburg, and holding the women and children to ransom until the Uitlanders and the other Boers should grant to them and the Chartered Company the political rights which had been withheld from them. They would have succeeded in this great scheme, as I understand it, but for the interference of Cecil Rhodes and Mr. Beit, and other Chiefs of the Matabele, who persuaded their countrymen to revolt and throw off their allegiance to Germany. This, in turn, as I understand it, provoked the King of Abyssinia to destroy the Italian army and fall back upon Johannesburg; this at the instigation of Rhodes, to bull the stock market.


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Rh and the Boer government, Great Britain would have to interfere; her interference would be resisted by the Boers; she would chastise them and add the Transvaal to her South African possessions. It was not a foolish idea, but a rational and practical one.

After a couple of years of judicious plotting, Mr. Rhodes had his reward; the revolutionary kettle was briskly boiling in Johannesburg, and the Uitlander leaders were backing their appeals to the government—now hardened into demands—by threats of force and bloodshed. By the middle of December, 1895, the explosion seemed imminent. Mr. Rhodes was diligently helping, from his distant post in Cape Town. He was helping to procure arms for Johannesburg; he was also arranging to have Jameson break over the border and come to Johannesburg with 600 mounted men at his back. Jameson—as per instructions from Rhodes, perhaps—wanted a letter from the Reformers requesting him to come to their aid. It was a good idea. It would throw a considerable share of the responsibility of his invasion upon the Reformers. He got the letter that famous one urging him to fly to the rescue of the women and children. He got it two months before he flew. The Reformers seem to have thought it over and concluded that they had not done wisely; for the next day after giving Jameson the implicating document they wanted to withdraw it and leave the women and children in danger; but they were told that it was too late. The original had gone to Mr. Rhodes at the Cape. Jameson had kept a copy, though.

From that time until the 29th of December, a good deal of the Reformers' time was taken up with energetic efforts to keep Jameson from coming to their assistance. Jameson's invasion had been set for the 26th. The Reformers were not ready. The town was not united. Some wanted a fight, some wanted peace; some wanted a new government, some


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Rh more piteous, more pathetic, than the celebrated "humorous" incident of Moses and the spectacles.

Jane Austen's books, too, are absent from this library. Just that one omission alone would make a fairly good library out of a library that hadn't a book in it.

Customs in tropic seas. At 5 in the morning they pipe to wash down the decks, and at once the ladies who are sleeping there turn out and they and their beds go below. Then one after another the men come up from the bath in their pyjamas, and walk the decks an hour or two with bare legs and bare


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Rh What there is of Mauritius is beautiful. You have undulating wide expanses of sugar-cane—a fine, fresh green and very pleasant to the eye; and everywhere else you have a ragged luxuriance of tropic vegetation of vivid greens of varying shades, a wild tangle of underbrush, with graceful tall palms lifting their crippled plumes high above it; and you have stretches of shady dense forest with limpid streams frolicking through them, continually glimpsed and lost and glimpsed again in the pleasantest hide-and-seek fashion; and you have some tiny mountains, some quaint and picturesque groups of toy peaks, and a dainty little vest-pocket Matterhorn; and here and there and now and then a strip of sea with a white ruffle of surf breaks into the view.

That is Mauritius; and pretty enough. The details are few, the massed result is charming, but not imposing; not riotous, not exciting; it is a Sunday landscape. Perspective, and the enchantments wrought by distance, are wanting. There are no distances; there is no perspective, so to speak. Fifteen miles as the crow flies is the usual limit of vision. Mauritius is a garden and a park combined. It affects one's emotions as parks and gardens affect them. The surfaces of one's spiritual deeps are pleasantly played upon, the deeps themselves are not reached, not stirred. Spaciousness, remote altitudes, the sense of mystery which haunts apparently inaccessible mountain domes and summits reposing in the sky—these are the things which exalt the spirit and move it to see visions and dream dreams.

The Sandwich Islands remain my ideal of the perfect thing in the matter of tropical islands. I would add another story to Mauna Loa's 16,000 feet if I could, and make it particularly bold and steep and craggy and forbidding and snowy; and I would make the volcano spout its lava-floods out of its summit instead of its sides; but aside from these non-essentials I have no corrections to suggest. I hope these will be attended to; I do not wish to have to speak of it again.


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Rh and be always meeting people and lunching and dining, and receiving worrying cables and letters. and a sea voyage on the Atlantic is of no use–voyage too short, sea too rough. The peaceful Indian and Pacific Oceans and the long stretches of time are the healing thing.

May 2, A.M. A fair, great ship in sight, almost the first we have seen in these weeks of lonely voyaging. We are now in the Mozambique Channel, between Madagascar and South Africa, sailing straight west for Delagoa Bay.