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Rh a son of the great Satrap Rājuvula, probably the well-known Satrap Śōḍāsa, and an image of the "Lord Vṛishṇi," probably Vāsudēva, and of the "Five Warriors" Already the poets of the Mahābhārata have taken the first step towards the deification of the Pāṇḍavas by finding divine fathers for each of them, making Yudhishṭhira the son of Dharma or Yama, the god of the nether world, Arjuna son of Indra, Bhīma son of Vāyu the Wind-god, and Nakula and Sahadēva offspring of the Aśvins. Hundreds of caverns throughout India are declared by popular legend to have been their dwellings during their wanderings; and a noble monument to their memory has been raised by one of the great Pallava kings of Conjevaram who in the seventh century A.D. carved out of the solid rock on the seashore at Mamallapuram the fine chapels that bear their names. Doubtless all these heroes from both cycles were once worshipped in the usual manner, with offerings of food, incense, fights, flowers, etc., and singing of hymns on their exploits — chiefly in connection with Vāsudēva; but all this worship is now utterly forgotten, except where echoes of it linger in popular legend.

Our survey of the religion of Vāsudēva has brought us down to a date which cannot indeed be exactly fixed, but which may be placed approximately in the second century of our era.

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 wildly lamented. Only Finn was not overcome. Instead of weeping or groaning or bellowing, he began to sing the war song of the Fena, and one by one the others gave up their lamentations and joined the song, until all were singing together. No spell could resist this song sung by a man with all his heart and soul, because it caused all other things to disappear so long as it sounded. The heroes became merely throats to sing, and ears to hear, the magnificent chant.

They were singing this song when two messengers from Ossian arrived outside the palace at nightfall to learn how they fared. One of these men, named Innsa, judged that all was well because they were singing; but Ficna the other knew that the slowness of the song meant ill. Finn heard and recognized their voices outside.

'We are spellbound here,' he told them, 'fastened to the ground by the enchantment of the three Kings of the Island of the Torrent. Beware. As for us, only their blood can deliver us. Save yourselves.'

'We will never save ourselves, except in your company,' they replied; and when he knew that they were resolved not to go away Finn told them that one good man could defend against a whole army the narrow entrance to the ford among the rocks below.

So Innsa took his stand between two rocks like pillars, while Ficna went forward to the Palace of the Island to see what he could see. But by another road one of the King of the World's chieftains came down with many knights and reached the ford. On the opposite side he saw what might have been a warrior or a tall rock, and he hailed it:

'Who is there?'

'Innsa, of Finn's household,' answered a voice.

license: Creative Commons - Attribution Share-Alike - https://creativecommons.org/licenses/by-sa/4.0/


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94 This religion, as we have seen, arose and grew great in the fertile soil of the spiritual needs and experiences of India. It began by moulding a personal God out of ancient figures of myth and legend, and it surrounded him with a hierarchy of godly heroes. Though its doctrines were often philosophically incongruous and incoherent, its foundation was a true religious feeling; it gave scope to the mystic raptures of the ascetic and the simple righteousness of the laic; and it claimed for its heroes, Vāsudēva and his kindred and his friends the Pāṇḍava brethren, a grave and dignified hero-worship. In short, it is a serious Indian religion with an epic setting.

And now suddenly and most unexpectedly an utterly new spirit begins to breathe in it. To the old teachings and legends are added new ones of a wholly different cast. The old epic spirit of grave and manly chivalry and godly wisdom is overshadowed by a new passion — adoration of tender babyhood and wanton childhood, amorous ecstasies, a hectic fire of erotic romance.

Of this new spirit there is no trace in the epic, except in one or two late interpolations. But the Hari-vaṃśa, which was added as an appendix to the Mahābhārata not very long before the fourth century A.D., is already instinct with it. It adds to the epic story of Kṛishṇa a fluent verse account of his miraculous preservation from Kaṃsa at his birth, his childhood among the herdsmen

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 'Lead us, then, that we may fetch the head of Finn for the King of the World.'

'You can get to Finn only over my body,' said Innsa.

Thereupon the knights rushed into the ford and began to attack Innsa with their swords. Innsa was a good warrior, and he had Finn and more than half of the Fena to defend; he stood above the enemy and their sword blades lighted him to their heads and breasts; and therefore he slew each man that approached him. The lightning and clashing of swords wakened the hawks on the rocks and reached the heroes sitting in the Palace of the Mountain Ash Trees. Innsa grew weary with reaping heads, and he leaned against one of the pillars. Then the chief himself furiously attacked him, and though the battle was long, Innsa was slain. Even so, the chief was afraid to go alone among the Fena; though fast bound by spells he dreaded them. He set out then to bring more men and to carry Innsa's head to the king. On his way Ficna encountered him.

'Whence do you come?' asked Ficna.

'From the ford of the Palace of the Mountain Ash Trees, where I have slain this champion.'

Ficna took the head and kissed it.

'Are you not then one of us?' asked the other.

'No!' cried Ficna, and fell upon him and killed him. When he had buried Innsa at the ford he carried up the enemy's head and told Finn his news.

Then Ficna returned and took Innsa's place between the rocks. Soon came the dead chief's brother to look for his friends, and he saw the bodies swelling the stream and Ficna guarding the ford. One by one the King of the World's men went up against Ficna, and he slew all that came near. Only one remained alive, and he


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Rh and herdswomen of Vraja (the Doab near Mathurā) with its marvellous freaks and wonderful exploits, his amorous sports with the herdswomen, in fact all the sensuous emotionalism on which the later church of Kṛishṇa has ever since battened. About the same time appeared the Vishṇu-purāṇa, which includes most of the same matter as the Hari-vaṃśa; and some centuries later, probably about the tenth century, there was written a still more remarkable book, the Bhāgavata-purāṇa, of which a great part is taken up with the romance of Kṛishṇa's babyhood and childhood, and especially his amorous sports. In the Bhāgavata the later worship of Kṛishṇa found its classic expression. In the Hari-vaṃśa and Vishṇu-purāṇa religious emotion is still held under a certain restraint; but in the Bhāgavata it has broken loose and runs riot. It is a romance of ecstatic love for Kṛishṇa, who is no longer, as in the Vishṇu-purāṇa, the incarnation of a portion of the Supreme Vishṇu, but very God become man, wholly and utterly divine in his humanity. It dwells in a rapture of tenderness upon the God-babe, and upon the wanton play of the lovely child who is delightful in his naughtiness and marvellous in his occasional displays of superhuman power; it figures him as an ideal of boyish beauty, decked with jewels and crested with peacock's feathers, wandering through the flowering forests of Vraja, dancing

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text: Harmonium (Stevens)/From the Misery of Don Joost


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96 and playing on his flute melodies that fill the souls of all that hear them with an irresistible passion of love and delight; it revels in tales of how the precocious boy made wanton sport with the herdswomen of Vraja, and how the magic of his fluting drew them to the dance in which they were united to him in a rapture of love. The book thrills with amorous, sensuous ecstasy; the thought of Kṛishṇa stirs the worshipper to a passion of love in which tears gush forth in the midst of laughter, the speech halts, and often the senses fail and leave him in long trances. Erotic emotionalism can go no further.

Where did this new spirit come from? Some have laboured to prove that it had its source in Christianity; others have argued that it was Christianity that was the debtor to India in this respect. Both theories are in the main impossible. This cult of the child Kṛishṇa arose in India, and, with the possible exception of a few obscure tales, it never spread outside the circle of Indian religion. But how and where did it arise? That is a question hard to answer; there is no direct evidence, and we can only balance probabilities. Now what are the probabilities?

The worship of Kṛishṇa as a babe, a boy, and a young man among the herdsfolk of Vraja seems to have no relation with the older form of the religion as set forth in the epic textbooks. It is a new element, imported from without. The

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text: Harmonium (Stevens)/O, Florida, Venereal Soil


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OR the relative orientation of the co-ordinate systems indicated in Fig. 2, the $$x$$-axes of both systems permanently coincide. In the present case we can divide the problem into parts by considering first only events which are localised on the $$x$$-axis. Any such event is represented with respect to the coordinate system $$K$$ by the abscissa $$x$$ and the time $$t$$, and with respect to the system $$K'$$ by the abscissa $$x'$$ and the time $$t'$$. We require to find $$x'$$ and $$t'$$ when $$x$$ and $$t$$ are given. A light-signal, which is proceeding along the positive axis of $$x$$, is transmitted according to the equation

or

Since the same light-signal has to be transmitted relative to $$K'$$ with the velocity $$c$$, the propagation

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 relative to the system $$K'$$ will be represented by the analogous formula

Those space-time points (events) which satisfy (1) must also satisfy (2). Obviously this will be the case when the relation

is fulfilled in general, where $$\lambda$$ indicates a constant; for, according to (3), the disappearance of $$(x - ct)$$ involves the disappearance of $$(x' - ct')$$. If we apply quite similar considerations to light rays which are being transmitted along the negative $$x$$-axis, we obtain the condition

By adding (or subtracting) equations (3) and (4), and introducing for convenience the constants $$a$$ and $$b$$ in place of the constants $$\lambda$$ and $$\mu$$ where

and

we obtain the equations

{{numbered equation||$$\left. \begin{align} x' = & ax - bct \\ ct' = & act - bx \end{align} \right \}$$|(5).}}

We should thus have the solution of our problem, if the constants $$a$$ and $$b$$ were known. These result from the following discussion.

For the origin of $$K'$$ we have permanently $$x' = 0$$, and hence according to the first of the equations (5)

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If we call $$v$$ the velocity with which the origin of $$K'$$ is moving relative to $$K$$, we then have

The same value $$v$$ can be obtained from equation (5), if we calculate the velocity of another point of $$K'$$ relative to $$K$$, or the velocity (directed towards the negative $$x$$-axis) of a point of $$K$$ with respect to $$K'$$. In short, we can designate v as the relative velocity of the two systems.

Furthermore, the principle of relativity teaches us that, as judged from $$K$$, the length of a unit measuring-rod which is at rest with reference to $$K'$$ must be exactly the same as the length, as judged from $$K'$$, of a unit measuring-rod which is at rest relative to $$K$$. In order to see how the points of the $$x'$$-axis appear as viewed from $$K$$, we only require to take a “snapshot” of $$K'$$ from $$K$$; this means that we have to insert a particular value of $$t$$ (time of $$K$$), e.g. $$t = 0$$. For this value of $$t$$ we then obtain from the first of the equations (5)

Two points of the $$x'$$-axis which are separated by the distance $$\Delta x' = 1$$when measured in the $$K'$$ system are thus separated in our instantaneous photograph by the distance

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 But if the snapshot be taken from $$K' (t' = 0)$$, and if we eliminate $$t$$ from the equations (5), taking into account the expression (6), we obtain

From this we conclude that two points on the $$x$$-axis and separated by the distance 1 (relative to $$K$$) will be represented on our snapshot by the distance

But from what has been said, the two snapshots must be identical; hence $$\Delta x$$ in (7) must be equal to $$\Delta x'$$ in (7a), so that we obtain

The equations (6) and (7b) determine the constants $$a$$ and $$b$$. By inserting the values of these constants in (5), we obtain the first and the fourth of the equations given in Section XI.

{{numbered equation||$$\left. \begin{align} x' = \frac{x - vt}{\sqrt{1 - \frac{v^2}{c^2}}} \\ t' = \frac{t - \frac{v}{c^2}x}{\sqrt{1 - \frac{v^2}{c^2}}} \end{align} \right \}$$|(8).}}

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text: Harmonium (Stevens)/Last Looks at the Lilacs


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 Thus we have obtained the Lorentz transformation for events on the $$x$$-axis. It satisfies the condition

The extension of this result, to include events which take place outside the $$x$$-axis, is obtained by retaining equations (8) and supplementing them by the relations

{{numbered equation||$$\left. \begin{align} y' = y \\ z' = z \end{align} \right \}$$|(9).}}

In this way we satisfy the postulate of the constancy of the velocity of light in vacuo for rays of light of arbitrary direction, both for the system $$K$$ and for the system $$K'$$. This may be shown in the following manner.

We suppose a light-signal sent out from the origin of $$K$$ at the time $$t = 0$$. It will be propagated according to the equation

or, if we square this equation, according to the equation

It is required by the law of propagation of light, in conjunction with the postulate of relativity, that the transmission of the signal in question should take place—as judged from $$K'$$—in accordance with the corresponding formula

or,

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 In order that equation (10a) may be a consequence of equation (10), we must have

Since equation (8a) must hold for points on the $$x$$-axis, we thus have $$\sigma =1$$. It is easily seen that the Lorentz transformation really satisfies equation (11) for $$\sigma = 1$$; for (11) is a consequence of (8a) and (9), and hence also of (8) and (9). We have thus derived the Lorentz transformation.

The Lorentz transformation represented by (8) and (9) still requires to be generalised. Obviously it is immaterial whether the axes of $$K'$$ be chosen so that they are spatially parallel to those of $$K$$. It is also not essential that the velocity of translation of $$K'$$ with respect to $$K$$ should be in the direction of the $$x$$-axis. A simple consideration shows that we are able to construct the Lorentz transformation in this general sense from two kinds of transformations, viz. from Lorentz transformations in the special sense and from purely spatial transformations, which corresponds to the replacement of the rectangular co-ordinate system by a new system with its axes pointing in other directions.

Mathematically, we can characterise the generalised Lorentz transformation thus:

It expresses $$x'$$, $$y'$$, $$z'$$, $$t'$$, in terms of linear homogeneous functions of $$x$$, $$y$$, $$z$$, $$t$$, of such a kind that the relation

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is satisfied identically. That is to say: If we substitute their expressions in $$x$$, $$y$$, $$z$$, $$t$$, in place of $$x'$$, $$y'$$, $$z'$$, $$t'$$, on the left-hand side, then the lefthand side of (11a) agrees with the right-hand side.

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E can characterise the Lorentz transformation still more simply if we introduce the imaginary $$\sqrt{-1}. ct$$ in place of $$t$$, as time-variable. If, in accordance with this, we insert

and similarly for the accented system $$K'$$, then the condition which is identically satisfied by the transformation can be expressed thus:

That is, by the afore-mentioned choice of “coordinates” (11a) is transformed into this equation. We see from (12) that the imaginary time coordinate $$x_4$$, enters into the condition of transformation in exactly the same way as the space co-ordinates $$x_1$$, $$x_2$$, $$x_3$$. It is due to this fact that, according to the theory of relativity, the “time”

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 $$x_4$$ enters into natural laws in the same form as the space co-ordinates $$x_1$$, $$x_2$$, $$x_3$$.

A four-dimensional continuum described by the “co-ordinates” $$x_1$$, $$x_2$$, $$x_3$$, $$x_4$$, was called “world” by Minkowski, who also termed a point-event a “world-point.” From a “happening” in three-dimensional space, physics becomes, as it were, an “existence” in the four-dimensional “world.”

This four-dimensional “world” bears a close similarity to the three-dimensional “space” of (Euclidean) analytical geometry. If we introduce into the latter a new Cartesian co-ordinate system ($$x'_1$$, $$x'_2$$, $$x'_3$$) with the same origin, then $$x'_1$$, $$x'_2$$, $$x'_3$$, are linear homogeneous functions of $$x_1$$, $$x_2$$, $$x_3$$, which identically satisfy the equation

The analogy with (12) is a complete one. We can regard Minkowski’s “world” in a formal manner as a four-dimensional Euclidean space (with imaginary time co-ordinate); the Lorentz transformation corresponds to a “rotation” of the co-ordinate system in the four-dimensional “world.”

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ROM a systematic theoretical point of view, we may imagine the process of evolution of an empirical science to be a continuous process of induction. Theories are evolved, and are expressed in short compass as statements of a large number of individual observations in the form of empirical laws, from which the general laws can be ascertained by comparison. Regarded in this way, the development of a science bears some resemblance to the compilation of a classified catalogue. It is, as it were, a purely empirical enterprise.

But this point of view by no means embraces the whole of the actual process; for it slurs over the important part played by intuition and deductive thought in the development of an exact science. As soon as a science has emerged from its initial stages, theoretical advances are no longer achieved merely by a process of arrangement. Guided by empirical data, the investigator rather develops a system of thought which, in

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 general, is built up logically from a small number of fundamental assumptions, the so-called axioms. We call such a system of thought a theory. The theory finds the justification for its existence in the fact that it correlates a large number of single observations, and it is just here that the “truth” of the theory lies.

Corresponding to the same complex of empirical data, there may be several theories, which differ from one another to a considerable extent. But as regards the deductions from the theories which are capable of being tested, the agreement between the theories may be so complete, that it becomes difficult to find such deductions in which the two theories differ from each other. As an example, a case of general interest is available in the province of biology, in the Darwinian theory of the development of species by selection in the struggle for existence, and in the theory of development which is based on the hypothesis of the hereditary transmission of acquired characters.

We have another instance of far-reaching agreement between the deductions from two theories in Newtonian mechanics on the one hand, and the general theory of relativity on the other. This agreement goes so far, that up to the present we have been able to find only a few deductions from the general theory of relativity which are

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 capable of investigation, and to which the physics of pre-relativity days does not also lead, and this despite the profound difference in the fundamental ‘assumptions of the two theories. In what follows, we shall again consider these important deductions, and we shall also discuss the empirical evidence appertaining to them which has hitherto been obtained.

(a)

According to Newtonian mechanics and Newton’s law of gravitation, a planet which is revolving round the sun would describe an ellipse round the latter, or, more correctly, round the common centre of gravity of the sun and the planet. In such a system, the sun, or the common centre of gravity, lies in one of the foci of the orbital ellipse in such a manner that, in the course of a planet-year, the distance sun-planet grows from a minimum to a maximum, and then decreases again to a minimum. If instead of Newton’s law we insert a somewhat different law of attraction into the calculation, we find that, according to this new law, the motion would still take place in such a manner that the distance sun-planet exhibits periodic variations; but in this case the angle described by the line joining sun and planet during such a period (from perihelion—closest

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 proximity to the sun—to perihelion) would differ from 360°. The line of the orbit would not then be a closed one, but in the course of time it would fill up an annular part of the orbital plane, viz. between the circle of least and the circle of greatest distance of the planet from the sun.

According also to the general theory of relativity, which differs of course from the theory of Newton, a small variation from the Newton-Kepler motion of a planet in its orbit should take place, and in such a way, that the angle described by the radius sun-planet between one perihelion and the next should exceed that corresponding to one complete revolution by an amount given by

(N.B.—One complete revolution corresponds to the angle $$2 \pi$$ in the absolute angular measure customary in physics, and the above expression gives the amount by which the radius sun-planet exceeds this angle during the interval between one perihelion and the next.) In this expression $$a$$ represents the major semi-axis of the ellipse, $$e$$ its eccentricity, $$c$$ the velocity of light, and $$T$$ the period of revolution of the planet. Our result may also be stated as follows: According to the general theory of relativity, the major axis of the ellipse rotates round the sun in the same

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 sense as the orbital motion of the planet. Theory requires that this rotation should amount to 43 seconds of arc per century for the planet Mercury, but for the other planets of our solar system its magnitude should be so small that it would necessarily escape detection.

In point of fact, astronomers have found that the theory of Newton does not suffice to calculate the observed motion of Mercury with an exactness corresponding to that of the delicacy of observation attainable at the present time. After taking account of all the disturbing influences exerted on Mercury by the remaining planets, it was found (Leverrier—1859—and Newcomb—1895) that an unexplained perihelial movement of the orbit of Mercury remained over, the amount of which does not differ sensibly from the above-mentioned +43 seconds of arc per century. The uncertainty of the empirical result amounts to a few seconds only.

(b)

In Section XXII it has been already mentioned that, according to the general theory of relativity, a ray of light will experience a curvature of its

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 path when passing through a gravitational field, this curvature being similar to that experienced by the path of a body which is projected through a gravitational field. As a result of this theory, we should expect that a ray of light which is passing close to a heavenly body would be deviated towards the latter. For a ray of light which passes the sun at a distance of $$\Delta$$ sun-radii from its centre, the angle of deflection ($$a$$) should amount to

It may be added that, according to the theory, half of this deflection is produced by the Newtonian field of attraction of the sun, and the other half by the geometrical modification (“curvature”) of space caused by the sun.

This result admits of an experimental test by means of the photographic registration of stars during a total eclipse of the sun. The only reason why we must wait for a total eclipse is because at every other time the atmosphere is so strongly illuminated by the light from the sun that the stars situated near the sun’s disc are invisible. The predicted effect can be seen clearly from the accompanying

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 diagram. If the sun ($$S$$) were not present, a star which is practically infinitely distant would be seen in the direction $$D_1$$, as observed from the earth. But as a consequence of the deflection of light from the star by the sun, the star will be seen in the direction $$D_2$$, i.e. at a somewhat greater distance from the centre of the sun than corresponds to its real position.

In practice, the question is tested in the following way. The stars in the neighbourhood of the sun are photographed during a solar eclipse.

In addition, a second photograph of the same stars is taken when the sun is situated at another position in the sky, i.e. a few months earlier or later. As compared with the standard photograph, the positions of the stars on the eclipse-photograph ought to appear displaced radially outwards (away from the centre of the sun) by an amount corresponding to the angle $$a$$.

We are indebted to the Royal Society and to the Royal Astronomical Society for the investigation of this important deduction. Undaunted by the war and by difficulties of both a material and a psychological nature aroused by the war, these societies equipped two expeditions—to Sobral (Brazil) and to the island of Principe (West Africa) and sent several of Britain’s most celebrated astronomers (Eddington,, Crommelin, ), in order to obtain

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 photographs of the solar eclipse of 29th May, 1919. The relative discrepancies to be expected between the stellar photographs obtained during the eclipse and the comparison photographs amounted to a few hundredths of a millimetre only. Thus great accuracy was necessary in making the adjustments required for the taking of the photographs, and in their subsequent measurement.

The results of the measurements confirmed the theory in a thoroughly satisfactory manner. The rectangular components of the observed and of the calculated deviations of the stars (in seconds of arc) are set forth in the following table of results:

(c)

In Section XXIII it has been shown that in a system $$K'$$ which is in rotation with regard to a Galileian system $$K$$, clocks of identical construc-

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 tion, and which are considered at rest with respect to the rotating reference-body, go at rates which are dependent on the positions of the clocks. We shall now examine this dependence quantitatively. A clock, which is situated at a distance $$r$$ from the centre of the disc, has a velocity relative to $$K$$ which is given by

where $$\omega$$ represents the angular velocity of rotation of the disc $$K'$$ with respect to $$K$$. If $$v_0$$, represents the number of ticks of the clock per unit time (“rate” of the clock) relative to $$K$$ when the clock is at rest, then the “rate” of the clock ($$\nu$$) when it is moving relative to $$K$$ with a velocity $$\nu$$, but at rest with respect to the disc, will, in accordance with Section XII, be given by

or with sufficient accuracy by

This expression may also be stated in the following form:

If we represent the difference of potential of the centrifugal force between the position of the clock and the centre of the disc by $$\phi$$, i.e. the work,

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 considered negatively, which must be performed on the unit of mass against the centrifugal force in order to transport it from the position of the clock on the rotating disc to the centre of the disc, then we have

From this it follows that

In the first place, we see from this expression that two clocks of identical construction will go at different rates when situated at different distances from the centre of the disc. This result is also valid from the standpoint of an observer who is rotating with the disc.

Now, as judged from the disc, the latter is in a gravitational field of potential $$\phi$$, hence the result we have obtained will hold quite generally for gravitational fields. Furthermore, we can regard an atom which is emitting spectral lines as a clock, so that the following statement will hold:

An atom absorbs or emits light of a frequency which is dependent on the potential of the gravitational field in which it is situated.

The frequency of an atom situated on the surface of a heavenly body will be somewhat less than the frequency of an atom of the same

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 element which is situated in free space (or on the surface of a smaller celestial body).

Now $$\phi = -K \frac{M}{r}$$, where $$K$$ is Newton’s constant of gravitation, and $$M$$ is the mass of the heavenly body. Thus a displacement towards the red ought to take place for spectral lines produced at the surface of stars as compared with the spectral lines of the same element produced at the surface of the earth, the amount of this displacement being

For the sun, the displacement towards the red predicted by theory amounts to about two millionths of the wave-length. A trustworthy calculation is not possible in the case of the stars, because in general neither the mass $$M$$ nor the radius $$r$$ is known.

It is an open question whether or not this effect exists, and at the present time astronomers are working with great zeal towards the solution. Owing to the smallness of the effect in the case of the sun, it is difficult to form an opinion as to its existence. Whereas and Bachem (Bonn), as a result of their own measurements and those of  and  on the cyanogen bands, have placed the existence of the effect almost beyond doubt, other investigators, par-

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 ticularly, have been led to the opposite opinion in consequence of their measurements.

Mean displacements of lines towards the less refrangible end of the spectrum are certainly revealed by statistical investigations of the fixed stars; but up to the present the examination of the available data does not allow of any definite decision being arrived at, as to whether or not these displacements are to be referred in reality to the effect of gravitation. The results of observation have been collected together, and discussed in detail from the standpoint of the question which has been engaging our attention here, in a paper by entitled “Zur Prüfung der allgemeinen Relativitäts-Theorie” (Die Naturwissenschaften, 1919, No. 35, p. 520: Julius Springer, Berlin).

At all events, a definite decision will be reached during the next few years. If the displacement of spectral lines towards the red by the gravitational potential does not exist, then the general theory of relativity will be untenable. On the other hand, if the cause of the displacement of spectral lines be definitely traced to the gravitational potential, then the study of this displacement will furnish us with important information as to the mass of the heavenly bodies.

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Rh most natural conclusion then is that it came from the people who are described in it, some tribe that pastured their herds in the woodlands near Mathurā. Perhaps these herdsfolk were Ābhīras, ancestors of the modern Āhīr tribes. If so, it would be natural that their cult should attract attention; for sometimes Ābhīras counted for something in society, and we even find a short-lived dynasty of Ābhīra kings reigning in Nasik in the third century A.D. Be this as it may, it seems very likely that some pastoral tribe had a cult of a divine child blue or black of hue, and perhaps actually called by them Kṛishṇa or Kaṇha, "Black-man" (observe that henceforth Kṛishṇa is regularly represented with a blue skin), a cult in which gross rustic fantasy had free play; that it came in some circles to be linked on to the epic cycle of Kṛishṇa Vāsudēva; and that some Bhāgavatas, seeing in it latent possibilities, gave it polished literary expression and thereby established it as a part of the Vāsudēva legend. It quickly seized upon the popular imagination and spread like wild-fire over India. For it satisfied many needs. The tenderness of the father and still more of the mother for the little babe, their delight in the sports of childhood, the amorist's pleasure in erotic adventure, and, not by

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98 any means least, the joy in the romantic scenery of the haunted woodlands — all these instincts found full play in it, and were sanctified by religion.

II. Rāma

Rāma is the hero of the Rāmāyaṇa, the great epic ascribed to Vālmīki, a poet who in course of time has passed from the realm of history into that of myth, like many other Hindus. The poem, as it has come down to us, contains seven books, which relate the following tale. Daśa-ratha, King of Ayōdhyā (now Ajodhya, near Faizabad), of the dynasty which claimed descent from the Sun-god, had no son, and therefore held the great Aśva-mēdha, or horse-sacrifice, as a result of which he obtained four sons, Rāma by his queen Kauśalyā, Bharata by Kaikēyī, and Lakshmaṇa and Śatrughna by Sumitrā. Rāma, the eldest, was also pre-eminent for strength, bravery, and noble qualities of soul. Visiting in his early youth the court of Janaka, king of Vidēha, Rāma was able to shoot an arrow from Janaka's bow, which no other man could bend, and as a reward he received as wife the princess Sītā, whom Janaka had found in a furrow of his fields and brought up as his own daughter. So far the first book, or Bāla-kāṇḍa. The second book, or Ayōdhyā-kāṇḍa, relates how Queen Kaikēyī induced Daśa-ratha, sorely against his will, to

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 Mrs. William Grey, Mariposa, Ladysmith Road, Wealdstone,' I don't know anybody in Wealdstone." That is the name of the red suburban stain which fouls the fields three miles nearer London than Harrowweald. One cannot now protect one's environment as one once could. "Do I know her, Ward? Has she been here before?

"Oh, no, ma'am." The parlor-maid smiled superciliously. "She said she had news for you." From her tone one could deduce an over-confiding explanation made by a shabby visitor while using the doormat almost too zealously.

Kitty pondered, then said:

"I'll come down." As the girl went, Kitty took up the amber hair-pins from her lap and began swathing her hair about her head. "Last year's fashion," she commented; "but I fancy it'll do for a person with that sort of address." She stood up, and threw her little silk dressing


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 jacket over the rocking-horse. "I'm seeing her because she may need something, and I specially want to be kind to people while Chris is away. One wants to deserve well of heaven." For a minute she was aloof in radiance, but as we linked arms and went out into the corridor she became more mortal, with a pout. "The people that come breaking into one's nice, quiet day!" she moaned reproachfully, and as we came to the head of the broad staircase she leaned over the white balustrade to peer down on the hall, and squeezed my arm. "Look!" she whispered.

Just beneath us, in one of Kitty's prettiest chintz arm-chairs, sat a middle-aged woman. She wore a yellowish raincoat and a black hat with plumes. The sticky straw hat had only lately been renovated by something out of a little bottle bought at the chemist's. She had rolled her black thread gloves into a ball on her lap, so that she could turn her gray alpaca skirt well


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 above her muddy boots and adjust its brush-braid with a seamed red hand that looked even more worn when she presently raised it to touch the glistening flowers of the pink azalea that stood on a table beside her. Kitty shivered, then muttered:

"Let's get this over, and ran down the stairs. On the last step she paused and said with conscientious sweetness, "Mrs. Grey?"

"Yes," answered the visitor. She lifted to Kitty a sallow and relaxed face the expression of which gave me a sharp, pitying pang of prepossession in her favor: it was beautiful that so plain a woman should so ardently rejoice in another's loveliness. "Are you Mrs. Baldry?" she asked, almost as if she were glad about it, and stood up. The bones of her bad stays clicked as she moved. Well, she was not so bad. Her body was long and round and shapely, and with a noble squareness of the shoulders; her fair hair curled diffi-


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 dently about a good brow; her gray eyes, though they were remote, as if anything worth looking at in her life had kept a long way off, were full of tenderness; and though she was slender, there was something about her of the wholesome, endearing heaviness of the ox or the trusted big dog. Yet she was bad enough. She was repulsively furred with neglect and poverty, as even a good glove that has dropped down behind a bed in a hotel and has lain undisturbed for a day or two is repulsive when the chambermaid retrieves it from the dust and fluff.

She flung at us as we sat down:

"My general maid is sister to your second housemaid."

It left us at a loss.

"You've come about a reference?" asked Kitty.

"Oh, no. I've had Gladys two years now, and I've always found her a very good girl. I want no reference." With


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 her finger-nail she followed the burst seam of the dark pigskin purse that slid about on her shiny alpaca lap. "But girls talk, you know. You mustn't blame them."

She seemed to be caught in a thicket of embarrassment, and sat staring up at the azalea.

With the hardness of a woman who sees before her the curse of women's lives, a domestic row, Kitty said that she took no interest in servants' gossip.

"Oh, it isn't—" her eyes brimmed as though we had been unkind—"servants' gossip that I wanted to talk about. I only mentioned Gladys"—she continued to trace the burst seam of her purse—"because that's how I heard you didn't know."

"What don't I know?"

Her head drooped a little.

"About Mr. Baldry. Forgive me, I don't know his rank."

"Captain Baldry," supplied Kitty, won-


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 deringly. "What is it that I don't know?"

She looked far away from us, to the open door and its view of dark pines and pale March sunshine, and appeared to swallow something.

"Why, that he's hurt," she gently said.

"Wounded, you mean?" asked Kitty.

Her rusty plumes oscillated as she moved her mild face about with an air of perplexity.

"Yes," she said, "he's wounded."

Kitty's bright eyes met mine, and we obeyed that mysterious human impulse to smile triumphantly at the spectacle of a fellow-creature occupied in baseness. For this news was not true. It could not possibly be true. The War Office would have wired to us immediately if Chris had been wounded. This was such a fraud as one sees recorded in the papers that meticulously record squalor in paragraphs headed, "Heartless Fraud on Soldier's


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Rh banish Rāma to the forests in order that her son Bharata might succeed to the throne; and the Araṇya-kāṇḍa then describes how Rāma, accompanied by his wife Sītā and his faithful brother Lakshmaṇa, dwelt in the forest for a time, until the demon King Rāvaṇa of Laṅkā, by means of a trick, carried off Sītā to his city. The Kishkindhā-kāṇḍa tells of Rāma's pursuit of Rāvaṇa and his coming to Kishkindhā, the city of Sugrīva, the king of the apes, who joined him as an ally in his expedition; and the Sundara-kāṇḍa describes the march of their armies to Laṅkā, which is identified with Ceylon, and their crossing over the straits. Then comes the Yuddha-kāṇḍa, which narrates the war with Rāvaṇa, his death in battle, the restoration of Sītā, the return of Rāma and Sītā to Ayōdhyā, and the crowning of Rāma in place of Daśa-ratha, who had died of grief during his exile. Finally comes the Uttara-kāṇḍa, which relates that Rāma, hearing some of the people of Ayōdhyā spitefully casting aspersions on the virtue of Sītā during her imprisonment in the palace of Rāvaṇa, gave way to foolish jealousy and banished her to the hermitage of Vālmīki, where she gave birth to twin sons, Kuśa and Lava; when these boys had grown up, Vālmīki taught them the Rāmāyaṇa and sent them to sing it at the court of Rāma, who on hearing it sent for Sītā, who came to him accompanied by Vālmīki, who assured

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 Wife." Presently she would say that she had gone to some expense to come here with her news and that she was poor, and at the first generous look on our faces there would come some tale of trouble that would disgust the imagination by pictures of yellow-wood furniture that a landlord oddly desired to seize and a pallid child with bandages round its throat. I cast down my eyes and shivered at the horror. Yet there was something about the physical quality of the woman, unlovely though she was, which preserved the occasion from utter baseness. I felt sure that had it not been for the tyrannous emptiness of that evil, shiny pigskin purse that jerked about on her trembling knees the poor driven creature would have chosen ways of candor and gentleness. It was, strangely enough, only when I looked at Kitty and marked how her brightly colored prettiness arched over this plain criminal as though she were a splendid bird of prey


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 took back word of the slaughter. Midac was enraged. He chose a band of warriors and himself went with them to the ford.

At first Midac spoke softly to Ficna, but Ficna answered him with reproaches for his ingratitude and with defiance.

'Quit the ford!' shouted Midac.

'I am only one,' Ficna laughed; 'you are a hundred, and surely it matters not to such a band whether I go or stay.'

Midac's knights now set upon Ficna. Not one of them got near enough except to be killed, until Midac himself crept up over their bodies. They were piled so high that he was upon a level with Ficna, and the two fought until they were on the other side of the ford. The noise of sword upon sword, and sword upon mail and bone reached to the palace where other messengers, Dermat and Fatha, had arrived from Ossian.

'I hear the war cry of Ficna,' said one, 'and I hear the ravens and the glen goblins calling for his blood. Hasten.'

They ran until they came above the ford, and looked down on the pavement of dead men and the two warriors fighting. Dermat hesitated with spear in hand lest he should kill Ficna instead of Midac with so long a cast. Then he threw it. He had made no mistake; the spear had pierced Midac's body. But before Dermat could cross the ford the wounded man had raised his spear for the last and worst throw and struck down Ficna. Ficna lay dying while Dermat smote off Midac's head. Leaving Fatha to guard the ford, he ran up to the palace and shouted and struck at the door with his bloody spear. Finn anxiously forbade him to enter the place of spells.

'What,' he asked, 'was the battle at the ford?'


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 and this her sluggish insect food that I felt the moment degrading.

Kitty was, I felt, being a little too clever over it.

"How is he wounded?" she asked.

The caller traced a pattern on the carpet with her blunt toe.

"I don't know how to put it; he's not exactly wounded. A shell burst—"

"Concussion?" suggested Kitty

She answered with an odd glibness and humility, as though tendering us a term she had long brooded over without arriving at comprehension, and hoping that our superior intelligences would make something of it:

"Shell-shock." Our faces did not illumine, so she dragged on lamely, "Anyway, he's not well." Again she played with her purse. Her face was visibly damp.

"Not well? Is he dangerously ill?"


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 "Oh, no." She was too kind to harrow us. "Not dangerously ill."

Kitty brutally permitted a silence to fall. Our caller could not bear it, and broke it in a voice that nervousness had turned to a funny, diffident croak.

"He's in the Queen Mary Hospital at Boulogne." We did not speak, and she began to flush and wriggle on her seat, and stooped forward to fumble under the legs of her chair for her umbrella. The sight of its green seams and unveracious tortoiseshell handle disgusted Kitty into speech.

"How do you know all this?"

Our visitor met her eyes. This was evidently a moment for which she had steeled herself, and she rose to it with a catch of her breath. "A man who used to be a clerk along with my husband is in Mr. Baldry's regiment." Her voice croaked even more piteously, and her eyes


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 Dermat told him the glorious and heavy news, and Finn answered:

'Thanks, Dermat. We are spellbound and powerless. Go down and keep the ford till the sun rise and the Fena come to your help.'

Then Conan cried out:

'My hunger and thirst sitting here still are greater than I can bear. Over there in the Palace of the Island there is plenty to eat and drink. Bring me wine and meat, O Dermat.'

'This is no time, Conan,' said Dermat, 'for thinking of eating and drinking.'

'Ah, Dermat, if this were a maiden's voice now,' said Conan, 'you would not refuse…'

So Dermat went down to Fatha and bade him defend the ford while he fetched meat and drink from the Palace of the Island. There he saw men deep in the feast. He slipped in and waited in a dark passage. He waylaid a cupbearer and striking off his head snatched the drinking cup. From under the king's eyes, amid a crowd of revellers, he carried off a full dish.

At the ford he found Fatha sleeping, and though he wondered at this he did not awaken him, but ran up with his burden. He threw the meat in at an opening in the wall to Conan. The drink he poured through a hole in the roof down into the dry sink of Conan's throat.

Rapidly descending he took his place beside the still sleeping Fatha. It was not long before the three Kings of the Island of the Torrent approached with their host. They greeted Dermat in a friendly manner, reminding him that they had been fellow pupils in warfare. But Dermat grasped his sword and stood upright between the rocks. The sound of the combat roused Fatha, and for one moment he set upon Dermat in anger that he


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 begged: "Leave it at that! Leave it at that! If you only knew—"

"And what regiment is that?" pursued Kitty.

The poor sallow face shone with sweat.

"I never thought to ask," she said.

"Well, your friend's name—"

Mrs. Grey moved on her seat so suddenly and violently that the pigskin purse fell from her lap and lay at my feet. I supposed that she cast it from her purposely because its emptiness had brought her to this humiliation, and that the scene would close presently in a few quiet tears.

I hoped that Kitty would let her go without scarring her too much with words and would not mind if I gave her a little money. There was no doubt in my mind but that this queer, ugly episode in which this woman butted like a clumsy animal at a gate she was not intelligent enough to open would dissolve and be replaced by some more pleasing composition in which


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 we would take our proper parts; in which, that is, she would turn from our rightness ashamed. Yet she cried:

"But Chris is ill!"

It took only a second for the compact insolence of the moment to penetrate, the amazing impertinence of the use of his name, the accusation of callousness she brought against us whose passion for Chris was our point of honor, because we would not shriek at her false news, the impudently bright, indignant gaze she flung at us, the lift of her voice that pretended she could not understand our coolness and irrelevance. I pushed the purse away from me with my toe, and hated her as the rich hate the poor as insect things that will struggle out of the crannies which are their decent home and introduce ugliness to the light of day. And Kitty said in a voice shaken with pitilessness:

"You are impertinent. I know ex-


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100 him of her purity; and then Sītā swore to it on oath, calling upon her mother the Earth-goddess to bear witness; and the Earth-goddess received her back into her bosom, leaving Rāma bereaved, until after many days he was translated to heaven.

Such is the tale of Rāma as told in the Vālmīki-rāmāyaṇa — a clean, wholesome story of chivalry, love, and adventure. But clearly the Vālmīki-rāmāyaṇa is not the work of a single hand. We can trace in it at least two strata. Books II.-VI. contain the older stratum; the rest is the addition of a later poet or series of poets, who have also inserted some padding into the earlier books. This older stratum, the nucleus of the epic, gives us a picture of heroic society in India at a very early date, probably not very long after the age of the Upanishads; perhaps we shall not be far wrong if we say it was composed some time before the fourth century B.C. In it Rāma is simply a hero, miraculous in strength and goodness, but nevertheless wholly human; but in the later stratum — Books I. and VII. and the occasional insertions in the other books — conditions are changed, and Rāma appears as a god on earth, a partial incarnation of Vishṇu, exactly as in the Bhagavad-gītā and other later parts of the Mahābhārata the hero Kṛishṇa has become an incarnation of Vishṇu also. The parallel may even be traced further. Kṛishṇa stands to Arjuna in very much the same relation as Rāma

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 actly what you are doing. You have read in the 'Harrow Observer' or somewhere that my husband is at the front, and you come to tell this story because you think that you will get some money. I've read of such cases in the papers. You forget that if anything had happened to my husband the War Office would have told me. You should think yourself very lucky that I don't hand you over to the police." She shrilled a little before she came to the end. "Please go!"

"Kitty!" I breathed. I was so ashamed that such a scene should spring from Chris's peril at the front that I wanted to go out into the garden and sit by the pond until the poor thing had removed her deplorable umbrella, her unpardonable raincoat, her poor frustrated fraud. But Mrs. Grey, who had begun childishly and deliberately. "It's you who are being—" and had desisted simply because she realized that there were no harsh


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 notes on her lyre, and that she could not strike these chords that others found so easy, had fixed me with a certain wet, clear, patient gaze. It is the gift of animals and those of peasant stock. From the least regarded, from an old horse nosing over a gate, or a drab in a workhouse ward, it wrings the heart. From this woman—I said checkingly:

"Kitty!" and reconciled her in an undertone. "There's some mistake. Got the name wrong, perhaps. Please tell us all about it."

Mrs. Grey began a forward movement like a curtsy. She was groveling after that purse. When she rose, her face was pink from stooping, and her dignity swam uncertainly in a sea of half-shed tears. She said:

"I'm sorry I've upset you. But when you know a thing like that it isn't in flesh and blood to keep it from his wife. I am a married woman myself, and I


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 had not awakened him. Then they turned upon the enemy and fought side by. side. No one went alive out of the whirling of their two swords. If one of them seemed to grow weary, lifting up his arm slowly as a mill sail rises up, he brought it down mightily as a mill sail plunges from on high. The three Kings of the Island of the Torrent could not terrify them with their dragon looks, and they slew all three. Quickly Dermat struck off their heads and bore them up to the palace.

'What news?' asked Finn.

'We have slain the kings and here are their heads,' he answered.

'Thanks and blessings, Dermat. Come, sprinkle this door with their blood.'

As Dermat sprinkled the blood the door flew open and he and Fatha ran in. They poured blood on the enchanted clay, and Finn and his companions rose up free. But they had not their old strength, nor would it return before dawn.

Once more Dermat and Fatha stood at the ford, and while it was yet only half light, Borba the Haughty came against them with a chosen band. They came straight onward until they reached the points of Dermat's and Fatha's swords. There, one by one, they stopped, tried to turn back, took half a step forward and fell down. The defenders plied their swords warily so as to outlast the night. At the point of daybreak strength returned to the warriors in the Palace. One was sent to call Ossian; the rest, led by Finn, came to the ford. Gaul the son of Morna met Borba the Haughty and slew him. The enemy no longer came up so rapidly to be killed. Some turned and fled. A messenger ran back to the King of the World.

The King of the World rode up only to see Ossian


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 know. I knew Mr. Baldry fifteen years ago." Her voice freely confessed that she had taken a liberty. "Quite a friend of the family he was." She had added that touch to soften the crude surprisingness of her announcement. It hardly did. "We lost sight of each other. It's fifteen years since we last met. I had never seen nor heard of him nor thought to do again till I got this a week ago."

She undid the purse and took out a telegram. I knew suddenly that all she said was true; for that was why her hands had clasped that purse.

"He isn't well! He isn't well!" she said pleadingly. "He's lost his memory, and thinks—thinks he still knows me."

She passed the telegram to Kitty, who read it, and laid it on her knee.

"See," said Mrs. Grey, "it's addressed to Margaret Allington, my maiden name, and I've been married these ten years. And it was sent to my old home, Monkey


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 and the returned hunters at the top of the rocks above the ford. The King of the World did not venture to cross, but spread out his men upon the opposite plain. Then all the Fena in their ranks and under their beautiful banners came across to meet them, with long lances and heavy swords, broad shields and helmets with gems. As the sun destroyed the shadows among the rocks and once more wakened the hawks, where Dermat and Fatha had been standing, so Finn and his men destroyed the army of the King of the World and sent their spirits into the air. Oscar the son of Ossian slew the king himself. Every man of the enemy who could do anything ran, and the few who escaped took to their ships and sailed away. At midday Finn and the Fena lay down and rested, and the birds gathered the scarlet berries from the mountain ash trees above the ford.


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Rh to his brother Lakshmaṇa — a greater and a lesser hero, growing into an incarnate god and his chief follower. This is thoroughly in harmony with Hindu ideas, which regularly conceive the teacher as accompanied by his disciple and abhor the notion of a voice crying in the wilderness; indeed we may almost venture to suspect that this symmetry in the epics is not altogether uninfluenced by this ideal. This, however, is a detail: the main point to observe is that Rāma was originally a local hero of the Solar dynasty, a legendary king of Ayōdhyā, and as the Purāṇas give him a full pedigree, there is no good reason to doubt that he really existed "once upon a time." But the story with which he is associated in the Rāmāyaṇa is puzzling. Is it a pure romance? Or is it a glorified version of some real adventures? Or can it be an old tale, perhaps dating from the early dawn of human history, readapted and fitted on to the person of an historical Rāma? The first of these hypotheses seems unlikely, though by no means impossible. The second suggestion has found much favour. Many have believed that the story of the expedition of Rāma and his army of apes to Laṅkā represents a movement of the Aryan invaders from the North towards the South; and this is supported to some extent by Indian tradition, which has located most of the places mentioned in the Rāmāyaṇa, and in

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 Island, at Bray. Father kept the inn there. It's fifteen years since we left it. I never should have got this telegram if me and my husband hadn't been down there last September and told the folks who keep it now who I was."

Kitty folded up the telegram and said in a little voice:

"This is a likely story."

Again Mrs. Grey's eyes brimmed. "People are rude to one," she visibly said, but surely not nice people like this. She simply continued to sit.

Kitty cried out, as though arguing:

"There's nothing about shell-shock in this wire."

Our visitor melted into a trembling shyness.

"There was a letter, too."

Kitty held out her hand.

She gasped:

"Oh, no, I couldn't do that!"

"I must have it," said Kitty.


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 The caller's eyes grew great. She rose and dived clumsily for her umbrella, which had again slipped under the chair.

"I can't," she cried, and scurried to the open door like a pelted dog. She would have run down the steps at once had not some tender thought arrested her. She turned to me trustfully and stammered, "He is at that hospital I said," as if, since I had dealt her no direct blow, I might be able to salve the news she brought from the general wreck of manners. And then Kitty's stiff pallor struck to her heart, and cried comfortingly across the distance, "I tell you, I haven't seen him for fifteen years." She faced about, pushed down her hat on her head, and ran down the steps to the gravel. "They won't understand!" we heard her sob.

For a long time we watched her as she went along the drive, her yellowish raincoat looking sick and bright in the sharp sunshine, her black plumes nodding like


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 the pines above, her cheap boots making her walk on her heels, a spreading stain on the fabric of our life. When she was quite hidden by the dark clump of rhododendrons at the corner, Kitty turned and went to the fireplace. She laid her arms against the oak mantel-piece and cooled her face against her arms.

When at last I followed her she said:

"Do you believe her?"

I started. I had forgotten that we had ever disbelieved her.

"Yes," I replied.

"What can it mean?" She dropped her arms and stared at me imploringly. "Think, think, of something it can mean which isn't detestable!"

"It's all a mystery," I said; and added madly, because nobody had ever been cross with Kitty, "You didn't help to clear it up."

"Oh, I know you think I was rude," she petulantly moaned; "but you 're so


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102 particular has identified Laṅkā with Ceylon. In support of this one may point to the Iliad of Homer, which has a somewhat similar theme, the rape and recovery of Helen by the armies of the Achæans, the basis of which is the historical fact of an expedition against Troy and the destruction of that city. But there are serious difficulties in the way of accepting this analogy, the most serious of all being the indubitable fact that there is not a tittle of evidence to show that such an expedition was ever made by the Aryans. True, there were waves of emigration from Aryan centres southward in early times; but those that travelled as far as Ceylon went by sea, either from the coasts of Bengal or Orissa or Bombay. Besides, the expedition of Rāma is obviously fabulous, for his army was composed not of Aryans but of apes. All things considered, there seems to be most plausibility in the third hypothesis. Certainly Rāma was a local hero of Ayōdhyā, and probably he was once a real king; so it is likely enough that an old saga (or sagas) attached itself early to his memory. And as his fame spread abroad, principally on the wings of Vālmīki's poem, the honours of

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 good tempered, half-informed person, very unreasonably fond of reasoning, and of reasoning people; people that talk nonsense logically: he is fond of disputation himself, when there are only one or two, but seldom does more than listen in a large company of illuminés. He made a great fortune in the city, and has the comfort of a good conscience. He is very hospitable, and is generous in dinners; though nothing would induce him to give sixpence to the poor, because he holds that all misfortune is from imprudence, that none but the rich ought to marry, and that all ought to thrive by honest industry, as he did. He is ambitious of founding a family, and of allying himself with nobility; and is thus as willing as other grown children, to throw away thousands for a gew-gaw, though he would not part with a penny for charity. Next to him is my brother, whom you know


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 as well as I do. He has finished his education with credit, and as he never ventures to oppose me in anything, I have no doubt he is very sensible. He has good manners, is a model of dress, and is reckoned ornamental in all societies. Next to him is Miss Crotchet, my sister-in-law that is to be. You see she is rather pretty, and very genteel. She is tolerably accomplished, has her table always covered with new novels, thinks Mr. Mac Quedy an oracle, and is extremely desirous to be called "my lady." Next to her is Mr. Firedamp, a very absurd person, who thinks that water is the evil principle. Next to him is Mr. Eavesdrop, a man who, by dint of a certain something like smartness, has got into good society. He is a sort of bookseller's tool, and coins all his acquaintance in reminiscences and sketches of character. I am very shy of him, for fear he should print me.


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Rh began to be paid to him in many places beyond his native land, and about the beginning of our era he was recognised as an incarnation of Vishṇu sent to establish a reign of righteousness in the world. In Southern India this cult of Rāma, like that of Kṛishṇa, has for the most part remained subordinate to the worship of Vishṇu, though the Vaishṇava church there has from early times recognised the divinity of both of them as embodiments of the Almighty. But its great home is the North, where millions worship Rāma with passionate and all-absorbing love.

III. Some Later Preachers

With all its attractions and success, the new Kṛishṇaism did not everywhere overgrow the older stock upon which it had been engrafted. There were many places in which the early worship of Vishṇu and Vāsudēva remained almost unchanged. The new legends of Kṛishṇa's childhood might indeed be accepted in these centres of conservatism, but they made little difference in the spirit and form of the worship, which continued to follow the ancient order. In some of them the Bhagavad-gītā, Nārāyaṇīya, and other epic doctrinals still remained the standard texts, which theologians connected with the ancient Upanishads and the Brahma-sūtra summarising the latter; in other centres there arose, beginning perhaps about the seventh century A.D., a series

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 If he print you in your own likeness, which is that of an angel, you need not fear him. If he print you in any other, I will cut his throat. But proceed—

Next to him is Mr. Henbane, the toxicologist, I think he calls himself. He has passed half his life in studying poisons and antidotes. The first thing he did on his arrival here, was to kill the cat; and while Miss Crotchet was crying over her, he brought her to life again. I am more shy of him than the other.

They are two very dangerous fellows, and I shall take care to keep them both at a respectful distance. Let us hope that Eavesdrop will sketch off Henbane, and that Henbane will poison him for his trouble.


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154

The following tables show at one view the different classes of institutions found to exist in each locality I have visited, the total number of each class in each district, and the distribution of that number in the different thanas or police divisions

The city and district of Moorshedahad contain in all thirty-seven thanas, of which nineteen belong to the city jurisdiction and eighteen to the district. I have already mentioned that, when I first visited the district, I limited my attention to one thana, that of Daulatbazar, or No. 20 of the above table; and it was on the occasion of my second visit that I extended my inquiries


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 Well, next to him, sits Mr. Mac Quedy, the Modern Athenian, who lays down the law about every thing, and therefore may be taken to understand every thing. He turns all the affairs of this world into questions of buying and selling. He is the Spirit of the Frozen Ocean to every thing like romance and sentiment. He condenses their volume of steam into a drop of cold water in a moment. He has satisfied me that I am a commodity in the market, and that I ought to set myself at a high price. So you see, he who would have me must bid for me.

I shall discuss that point with Mr. Mac Quedy.

Not a word for your life. Our flirtation is our own secret. Let it remain so.


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 Flirtation, Clarinda! Is that all that the most ardent—

Now, don't be rhapsodical here. Next to Mr. Mac Quedy is Mr. Skionar, a sort of poetical philosopher, a curious compound of the intense and the mystical. He abominates all the ideas of Mr. Mac Quedy, and settles every thing by sentiment and intuition.

Then, I say, he is the wiser man.

They are two oddities, but a little of them is amusing, and I like to hear them dispute. So you see I am in training for a philosopher myself.

Any philosophy, for heaven's sake, but the


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there was a man who shunned the world, and lived in the wilderness. He owned nothing but a flock of sheep, whose milk and wool he sold, and so procured himself bread to eat; he also carried wooden spoons, and sold them. He had a wife and one little girl, and after a long time his wife had another child. The evening it was born the man went to the nearest village to fetch a nurse, and on the way he met a monk who begged him for a night’s lodging. This the man willingly granted, and took him home with him. There being no one far nor near to baptize the child, the man asked the monk to do him this service, and the child was given the name of Janni.

In the course of time Janni’s parents died, and he and his sister were left alone in the world; soon affairs went badly with them, so they determined to wander away to seek their fortune. In packing up, the sister found a knife which the monk had left for his godson, and this she gave to her brother.

Then they went on their way, taking with them the three sheep which were all that remained of their flocks. After wandering for three days they met a man with three dogs who proposed that they should exchange animals, he taking the sheep, and they the dogs. The brother and sister were quite pleased at this arrangement, and after the exchange was made they separated, and went their different ways.

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Rh on the most comprehensive plan to the remaining nineteen thanas of the table embracing the whole of the city jurisdiction. Of these nineteen, the first ten, viz., eight on the eastern and two on the western side of the Bhagirathi, are said to constitute the old city of Moorshedabad, or the city properly so called; and, in point of fact, several of the thanas included in the city jurisdiction are in every just sense Mofussil thanas, containing only small and scattered villages and interspersed with cultivated fields, jungle, and morass. The table shows the distribution of schools to be very unequal. Of the twenty thanas there are four without any institution of education whatsoever; four others in each of which there is only one vernacular school; and two others in which there are a Persian and an Arabic school, or a Sanscrit and a Persian one, but no vernacular school at all. In twenty thanas the total number of schools of every description is 113, averaging 5·6 to each thana.

The Beerbhoom district was the first to which the comprehensive plan of investigation was applied, and the total number of schools of every description in the district is 544, averaging 32 to each thana. There are three thanas in which vernacular schools only are found without any institutions of Hindu or Mahomedan learning; and in those three thanas the number even of vernacular schools is considerably less than in the


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 pound-shilling-and-pence philosophy of Mr. Mac Quedy.

Why they say that even Mr. Skionar, though he is a great dreamer, always dreams with his eyes open, or with one eye at any rate, which is an eye to his gain: but I believe that in this respect the poor man has got an ill name by keeping bad company. He has two dear friends, Mr. Wilful Wontsee, and Mr. Rumblesack Shantsee, poets of some note, who used to see visions of Utopia, and pure republics beyond the Western deep: but, finding that these El Dorados brought them no revenue, they turned their vision-seeing faculty into the more profitable channel of espying all sorts of virtues in the high and the mighty, who were able and willing to pay for the discovery.

I do not fancy these virtue-spyers.


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 knew she scarcely deserved, induced her, with Lord Foolincourt's hard-wrung consent, to share with him a more humble, but less precarious fortune, than that to which she had been destined as the price of a rotten borough.


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Rh The total number of schools in the district is 605, averaging to each thana 67·3. The increase of Persian schools, nearly equalling the number of Hindi schools and accompanied by an increased number of schools of Arabic learning, is the fact which most arrests attention in this when compared with the preceding tables.

The total number of schools in the district is 374, averaging to each thana 23·3. The very small number of Hindi schools and the large proportion of Sanscrit and Persian schools deserve attention. There are two thanas in each of which there is only one vernacular school, and a third in which not even one is to be found. It will be seen also that the last-mentioned thana is the one in which there is the largest number of Sanscrit schools.

The preceding general view of the number and classes of native institutions of education will serve for the purpose of comparison; comparison of one district with another, and of the different divisions of the same district. But to understand the state of native instruction, a more minute consideration of each


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62 Janni and his sister in course of time came to a great castle, in which dwelt forty Draken, who, when they heard that Janni had come, fled forty fathoms underground.

So Janni found the castle deserted, and abode there with his sister, and every day went out to hunt with the weapons the Draken had left in the castle.

One day, when he was away hunting, one of the Draken came up to get provisions, not knowing that there was anyone in the castle. When he saw Janni’s sister he was terrified, but she told him not to be afraid, and by-and-by they fell in love with each other, for every time that Janni went to hunt the sister called the Drakos up. Thus they went on making love to each other till at length, unknown to Janni, they got married. Then, when it was too late, the sister repented, and was afraid of Janni’s wrath when he found it out.

One day the Drakos came to her, and said: ‘You must pretend to be ill, and when Janni asks what ails you, and what you want, you must answer: “Cherries,” and when he inquires where these are to be found, you must say: “There are some in a garden a day’s journey from here.” Then your brother will go there, and will never come back, for there dwell three of my brothers who will look after him well.’

Then the sister did as the Drakos advised, and next day Janni set out to fetch the cherries, taking his three dogs with him. When he came to the garden where the cherries grew he jumped off his horse, drank some water from the spring, which rose there, and fell directly into a deep sleep. The Draken came round about to eat him, but the dogs flung themselves on them and tore them in pieces, and scratched a grave in the ground with their paws, and buried the Draken so that Janni might not see their dead bodies. When Janni awoke, and saw his dogs all covered with blood, he believed that they had caught, somewhere, a wild beast, and was angry because they

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104 of Saṃhitās, or manuals of doctrine and practice for the Pāñcharātra sect, which, though in essentials agreeing with the Nārāyaṇīya, taught a different theory of cosmogony and introduced the worship of the goddess Śrī or Lakshmī, the consort of Vishṇu, as the agency or energy through which the Supreme Being becomes active in finite existence; and in yet other places other texts were followed, such as those of the Vaikhānasa school. This worship of Vishṇu-Vāsudēva on the ancient lines was peculiarly vigorous among the representatives of Aryan culture in the South, who had introduced the cults of Vishṇu and Śiva with the rest of the Aryan pantheon into the midst of Dravidian animism. Hinduism, transplanted into the Dravidian area, has there remained more conservative than anywhere else, and has clung firmly to its ancient traditions. There is nothing of Dravidian origin in the South Indian worship of Vishṇu and Śiva; they are entirely Aryan importations. But they have become thoroughly assimilated in their southern home, and each of them has produced a huge mass of fine devotional literature in the vernaculars. In the Tamil country the church of Vishṇu boasts of the Nāl-āyira-prabandham, a collection of Tamil psalms numbering about 4,000 stanzas composed by twelve poets called Āl̤vārs, which were collected about 1000 A.D.; and the worship

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 “No seeming of logic can ever convince the American people, that thousands of our slave-holding brethren are not excellent, humane, and even Christian men, fearing God, and keeping His commandments.”—"Rev. Dr. Joel Parker." "You like these parts better than New York," said Carlton to Snyder, as they were sitting down to dinner in the overseer's dwelling. "I can't say that I do," was the reply; "I came here ten years ago as missionary, and Mr. Peek wanted me to stay, and I have remained. I travel among the poor whites during the week, and preach for the niggers on Sunday." "Are there many poor whites in this district?" "Hot here, hut about thirty miles from here, in the Sand Hill district; they are as ignorant as horses. Why it was no longer than last week I was up there, and really you would not believe it, that people were so poor off. In New England, and, I may say, in all the free states, they have free schools, and everybody gets educated. Not so here. In Connecticut there is only one out of every five hundred above twenty-one years that can neither read nor write. Here there is one out of every eight that can neither read nor write. There is not a single newspaper taken in five of the counties in this state. Last week I was at Sand Hill for the first time, and I called at a farmhouse. The man, was out. It was a low log-hut, and yet it was the best house in that locality. The woman and nine children were there, and the geese, ducks, chickens, pigs, and children

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 had left none of it for him. But he plucked the cherries, and took them back to his sister.

When the Drakos heard that Janni had come back, he fled for fear forty fathoms underground. And the sister ate the cherries and declared herself well again.

The next day, when Janni was gone to hunt, the Drakos came out, and advised the sister that she should pretend to be ill again, and when her brother asked her what she would like, she should answer ‘Quinces,’ and when he inquired where these were to be found, she should say: ‘In a garden distant about two days’ journey.’ Then would Janni certainly be destroyed, for there dwelt six brothers of the Drakos, each of whom had two heads.

The sister did as she was advised, and next day Janni again set off, taking his three dogs with him. When he came to the garden he dismounted, sat down to rest a little, and fell fast asleep. First there came three Draken round about to eat him, and when these three had been worried by the dogs, there came three others who were worried in like manner. Then the dogs again dug a grave and buried the dead Draken, that their master might not see them. When Janni awoke and beheld the dogs all covered with blood, he thought, as before, that they had killed a wild beast, and was again angry with them for leaving him nothing. But he took the quinces and brought them back to his sister, who, when she had eaten them, declared herself better. The Drakos, when he heard that Janni had come back, fled for fear forty fathoms deeper underground.

Next day, when Janni was hunting, the Drakos went to the sister and advised that she should again pretend to be ill, and should beg for some pears, which grew in a garden three days’ journey from the castle. From this quest Janni would certainly never return, for there dwelt nine brothers of the Drakos, each of whom had three heads.

The sister did as she was told, and next day Janni,

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text: Picture Show (Sassoon collection)/Miracles


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A2142 HONG KONG

Rh

An Ordinance to provide for the establishment of non-governmental mandatory provident fund schemes for the purpose of funding benefits on retirement, to provide for contributions to such schemes, to provide for the registration of such schemes, to provide for a regulatory regime in respect thereof, to provide for the creation of a Mandatory Provident Fund Schemes Authority to oversee the administration and management of registered schemes, to exempt certain classes of persons from contributing to registered schemes, to provide for the approval of persons (other than public officers or statutory corporations) as trustees of registered schemes, to provide for the control and regulation of approved trustees, and to make consequential amendments to other Ordinances including pension related Ordinances, and for connected purposes. [] Enacted by the Governor of Hong Kong, with the advice and consent of the Legislative Council thereof. PART I '''1. Short title and commencement'''

(1) This Ordinance may be cited as the Mandatory Provident Fund Schemes Ordinance.


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Rh the small proportion of scholars. As in the preceding district, the number of scholars of the writer-caste is less than even the nunnber of teachers of that caste; and there are not fewer than seven castes, each yielding a greater number of scholars than the brahman caste, to which they are inferior in social estimation. It will be seen from the list that the very low castes—as the Luniar, Mahla, Kairi, Dhanuk, Pashi, &c.—have here also begun to seek the advantages of instruction in the common schools.

The following is the distribution of the scholars into the four established grades of instruction:—

In three schools commercial accounts only, in four agricultural accounts only, and in fifty-eight both accounts are taught. In one school commercial accounts and vernacular works, in four agricultural accounts and vernacular works, and in ten both accounts and vernacular works are taught.

The vernacular works read are Dan Lila, Gita Govinda, and Ram JamnaJanma [sic] formerly described; and Surya Purana, a translated extract from the Purana of that name. Sundar Sudama is another native work which was stated to be occasionally read in the common schools, but I did not meet with it, nor could I ascertain whether it was the same with Sudam Charitra formerly mentioned. Those productions are written in the Hindi language and Nagari character; but in the northern and eastern parts of the district the Trihutiya is prevalent, which, as a character, is nearly identical with the Bengali, and as a language differs from the Hindi and Bengali chiefly in its inflections and terminations.

It may be useful to bring under one view the principal conclusions deducible from the preceding details which include all the information I have collected respecting the state of education in the common schools of the country.

First.—The languages employed in the communication of vernacular instruction are, of course, chiefly Bengali in the Bengal, and Hindi in the Behar, districts. In Burdwan Bengali, and in South Behar Hindi, are exclusively used; but in Midnapore Ooriya is largely employed as well as Bengali; in the city of Moorshedabad and in the district of Beerbhoom Hindi is used to a very limited extent in addition to Bengali; and in some parts of Tirhoot Trihutiya in addition to Hindi prevails as the language of


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A2144 (2) This Ordinance shall come into operation on a day to be appointed by the Governor by notice in the Gazette, and different days may be so appointed for different provisions and for different purposes.

2. Interpretation

In this Ordinance, unless the context otherwise requires—

“accrued benefits” (累算權益), in relation to a registered scheme, means the amount of each scheme member’s beneficial interest in the registered scheme at any time, derived from the contributions made by or in respect of that scheme member, together with the income or profits arising from any investments thereof, but taking into account any losses in respect thereof;

“Appeal Board” (上訴委員會) means the Mandatory Provident Fund Schemes Appeal Board constituted under section 35;

“apprentice” (學徒) has the same meaning as in the Apprenticeship Ordinance (Cap. 47);

“approved trustee” (核准受託人) means a trustee approved by the Authority under section 20:

“associate” (有聯繫者), in relation to a company or other body corporate, means a person specified in Schedule 8;

“auditor” (核數師) has the same meaning as in the relevant Ordinance;

“Authority” (管理局) means the Mandatory Provident Fund Schemes Authority appointed by the Governor under section 6;

“contract of employment” (僱傭合約) has the same meaning as in the Employment Ordinance (Cap. 57), and “employment” (僱用、受僱) shall be construed accordingly;

“corporate trustee” (公司受託人), in relation to a registered scheme, means a company that is an approved trustee or prospective approved trustee of the registered scheme;

“the court” (法院) means the High Court within the meaning of the Supreme Court Ordinance (Cap. 4);

“employee” (僱員) has the same meaning as in the Employment Ordinance (Cap. 57), other than a person excluded by section 4(2) of that Ordinance, and includes an apprentice and a former employee;

“employer” (僱主) means any person who has entered into a contract of employment to employ another person as his employee;

“employer sponsored scheme” (僱主營辦計劃) means a registered scheme (other than a registered scheme which is a master trust scheme) which is open to membership—
 * (a) to the relevant employees of a single employer only; and
 * (b) where that employer is a company or other body corporate, to the relevant employees of its associates;


text: Picture Show (Sassoon collection)/The Goldsmith


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A2146 “exempt person” (獲豁免人士) means a person or class of persons construed in accordance with section 4;

“governing rules” (管限規則), in relation to a registered scheme, means those rules and provisions contained in a trust instrument or other document relating thereto or that trust instrument and that other document taken together, and governing the establishment and operation of the registered scheme;

“master trust scheme” (集成信託計劃) means a registered scheme (other than a registered scheme which is an employer sponsored scheme) which is open to membership—
 * (a) to the relevant employees of more than one employer;
 * (b) to self-employed persons; or
 * (c) to other persons with accrued benefits in a registered scheme;

“maximum level of relevant income” (最高有關入息水平) means the level of relevant income specified in Schedule 2 above which level a statutory minimum contribution to a registered scheme is not required;

“minimum level of relevant income” (最低有關入息水平) means the level of relevant income specified in Schedule 3 below which level an employee or self-employed person has the option of not participating in a registered scheme;

“prescribed” (訂明) means prescribed in regulations made under section 46 or rules made under section 47, as the case may be;

“provident fund scheme” (公積金計劃) means a scheme governed by a trust—
 * (a) the terms of which are comprised in one or more instruments or agreements; and
 * (b) which provides benefits, in the form of a lump sum payment payable to the scheme member, or to the estate of a scheme member, as the case may be, on that scheme member attaining retirement age or in the event of his earlier death or otherwise in accordance with regulations made under section 46,

and includes a proposed provident fund scheme;

“registered scheme” (註冊計劃) means a provident fund scheme registered under section 21;

“relevant employee” (有關僱員) means an employee of 18 years of age or over and below retirement age;

“relevant income” (有關入息) means—
 * (a) in the case of a relevant employee, any wages, salary, leave pay, fee, commission, bonus, gratuity, perquisite or allowance (other than a housing allowance or other housing benefit), expressed in monetary terms, paid or payable by an employer (directly or indirectly) to that relevant employee in consideration of his employment under that contract, but does not include severance payments or long service payments under the Employment Ordinance (Cap. 57);


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Rh of Śiva is equally well expressed in the Tiru-mur̤ai, compiled about the twelfth century, of which one section, the Dēvāram, was put together about the same time as the Nāl-āyira-prabandham. Both the Tiru-mur̤ai and the Nāl-āyira-prabandham breathe the same spirit of ecstatic devotion as the Bhāgavata-purāṇa; they are the utterances of wandering votaries who travelled from temple to temple and poured forth the passionate raptures of their souls in lyrical praise of their deities. Through these three main channels the stream of devotion spread far and wide through the land. Like most currents of what we call "revivalism," it usually had an erotic side; and the larger temples frequently have attached to them female staffs of attendant votaries and corps de ballet of very easy virtue. But this aspect was far more marked in neo-Kṛishṇaism, which often tends to intense pruriency, than in the other two cults. The Āl̤vārs pay little regard to the legends of Kṛishṇa, and concentrate their energies upon the worship of Vishṇu as he is represented in the great temples of Srirangam, Conjevaram, Tirupati, and similar sanctuaries.

About the beginning of the ninth century the peaceful course of Vaishṇava religion was rudely disturbed by the preaching of Śaṃkara Āchārya. Śaṃkara, one of the greatest intellects that India has ever produced, was a Brahman of Malabar,

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106 and was born about the year 788. Taking his stand upon the Upanishads, Brahma-sūtra, and Bhagavad-gītā, upon which he wrote commentaries, he interpreted them as teaching the doctrine of Advaita, thorough monistic idealism, teaching that the universal Soul, Brahma, is absolutely identical with the individual Soul, the ātmā or Self, that all being is only one, that salvation consists in the identification of these two, and is attained by knowledge, the intuition of their identity, and that the phenomenal universe or manifold of experience is simply an illusion (māyā) conjured up in Brahma by his congenital nature, but really alien to him — in fact, a kind of disease in Brahma. This was not new: it had been taught by some ancient schools of Aupanishadas, and was very like the doctrine of some of the Buddhist idealists; but the vigour and skill with which Śaṃkara propagated his doctrines threatened ruin to orthodox Vaishṇava theologians, and roused them to counter-campaigns. Among the Vaishṇava Brahmans of the South who won laurels in this field was Yāmunāchārya, who lived about 1050, and was the grandson of Nātha Muni, who collected the hymns of the Āl̤vārs in the Nāl-āyira-prabandham and founded the great school of Vaishṇava theology at Srirangam. In opposition to Śaṃkara's monism, Yāmunāchārya propounded the doctrine of his school, the so-called Viśishṭādvaita, which

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text:
Talk:Expostulation (unsourced)

other version
See Poems_Written_During_the_Progress_of_the_Abolition_Question_In_the_United_States/Stanzas_(1) for a version with source. - R. J. Mathar (talk) 09:35, 8 December 2023 (UTC)

title: Talk:Expostulation (unsourced)


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 taking his three dogs with him, went to get the pears. When he came to the garden he laid himself down to rest, and soon fell asleep.

Then first came three Draken to eat him, and when the dogs had worried these, six others came and fought the dogs a long time. The noise of this combat awoke Janni, and he slew the Draken, and knew at last why the dogs were covered with blood.

After that he freed all whom the Draken held prisoners, amongst others, a king’s daughter. Out of gratitude she would have taken him for her husband; but he put her off, saying: ‘For the kindness that I have been able to do to you, you shall receive in this castle all the blind and lame who pass this way.’ The princess promised him to do so, and on his departure gave him a ring.

So Janni plucked the pears and took them to his sister, who, when she had eaten them, declared she felt better. When, however, the Drakos heard that Janni had come back yet a third time safe and sound, he fled for fright forty fathoms deeper underground; and, next day, when Janni was away hunting, he crept out and said to the sister: ‘Now are we indeed both lost, unless you find out from him wherein his strength lies, and then between us we will contrive to do away with him.’

When, therefore, Janni had come back from hunting, and sat at evening with his sister by the fire, she begged him to tell her wherein lay his strength, and he answered: ‘It lies in my two fingers; if these are bound together then all my strength disappears.’

‘That I will not believe,’ said the sister, ‘unless I see it for myself.’

Then he let her tie his fingers together with a thread, and immediately he became powerless. Then the sister called up the Drakos, who, when he had come forth, tore out Janni’s eyes, gave them to his dogs to eat, and threw him into a dry well.

title: Page:The Grey Fairy Book.djvu/78


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Page:Hindu Gods and Heroes.djvu/109

Rh was preached with still greater skill and success by his famous successor Rāmānuja, who died in 1137. Rāmānuja's greatest works are his commentaries on the Brahma-sūtra and Bhagavad-gītā. In them he expounds with great ability the principles of his school, namely, that God, sentient beings or souls, and insentient matter form three essentially distinct classes of being; that God, who is the same as Brahma, Vishṇu, Nārāyaṇa, or Kṛishṇa, is omnipotent, omnipresent, and possessed of all good qualities; that matter forms the body of souls, and souls form the body of God; that the soul attains salvation as a result of devout and loving meditation upon God, worship of him, and study of the scriptures; and that salvation consists in eternal union of the soul with God, but not in identity with him, as Śaṃkara taught. The scriptures on which Rāmānuja took his stand were mainly the Upanishads, Brahma-sūtra, and Bhagavad-gītā; but he also acknowledged as authoritative the Pāñcharātra Saṃhitās, in spite of their divergences in details of doctrine, and it is from them that his church has derived the worship of Śrī or Lakshmī as consort of Vishṇu, which is a very marked feature of their community and has gained for them the title of Śrī-vaishṇavas. But Rāmānuja was much more than a scholar and a writer of books; he was also, a man of action, a "practical mystic." Like Śaṃkara, he organ-

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Page:The Grey Fairy Book.djvu/79

 Now it happened that some travellers, going to draw water from this well, heard Janni groaning at the bottom. They came near, and asked him where he was, and he begged them to draw him up from the well, for he was a poor unfortunate man.

The travellers let a rope down and drew him up to

daylight. It was not till then that he first became aware that he was blind, and he begged the travellers to lead him to the country of the king whose daughter he had freed, and they would be well repaid for their trouble.

When they had brought him there he sent to beg the princess to come to him; but she did not recognise him till he had shown her the ring she had given him.

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Page:Clotel (1853).djvu/115

length the news of the approaching marriage of Horatio met the ear of Clotel. Her head grew dizzy, and her heart fainted within her; but, with a strong effort at composure, she inquired all the particulars, and her pure mind at once took its resolution. Horatio came that evening, and though she would fain have met him as usual, her heart was too full not to throw a deep sadness over her looks and tones. She had never complained of his decreasing tenderness, or of her own lonely hours; but he felt that the mute appeal of her heart-broken looks was more terrible than words. He kissed the hand she offered, and with a countenance almost as sad as her own, led her to a window in the recess shadowed by a luxuriant passion flower. It was the same seat where they had spent the first evening in this beautiful cottage, consecrated to their first loves. The same calm, clear moonlight looked in through the trellis. The vine then planted had now a luxuriant growth; and many a time had Horatio fondly twined its sacred blossoms with the glossy ringlets of her raven hair. The rush of memory almost overpowered poor Clotel; and Horatio felt too much oppressed and ashamed to break the long deep silence. At length, in words scarcely audible, Clotel

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