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Rh daughter, seemed divided between the chagrin of being yet unable to effect her marriage, and the pleasure of still beholding her. Formosanta asked leave to place her bird upon the table next her; the king approved of it.

The music, which continued during the repast, furnished every prince with an opportunity of conversing with his female neighbor. The festival was as agreeable as it was magnificent. A ragout was served before Formosanta, which her father was very fond of. The princess said it should be carried to his majesty. The bird immediately took hold of it, and carried it in a miraculous manner to the king. Never was anything more astonishing witnessed. Belus caressed it as much as his daughter had done. The bird afterward took its flight to return to her. It displayed, in flying, so fine a tail, and its extended wings set forth such a variety of brilliant colors; the gold of its plumage made such a dazzling éclat, that all eyes were fixed upon it. All the musicians were struck motionless, and their instruments afforded harmony no longer. None ate, no one spoke, nothing but a buzzing of admiration was to be heard. The princess of Babylon kissed it during the whole supper, without considering whether there were any kings in the world. Those of India and Egypt felt their spite and indignation rekindle with double force and they resolved speedily to set their three hundred thousand men in motion to obtain revenge.

As for the king of Scythia, he was engaged in


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 out of it. There can be no doubt that these marriage limitations tend to make the samurai something of an hereditary class. Their children, as a rule, become samurai. But it is not an exclusive caste; subject to the most reasonable qualifications, anyone who sees fit can enter it at any time, and so, unlike all other privileged castes the world has seen, it increases relatively to the total population, and may indeed at last assimilate almost the whole population of the earth.

So much my double told me readily.

But now he came to the heart of all his explanations, to the will and motives at the centre that made men and women ready to undergo discipline, to renounce the richness and elaboration of the sensuous life, to master emotions and control impulses, to keep in the key of effort while they had abundance about them to rouse and satisfy all desires, and his exposition was more difficult.

He tried to make his religion clear to me.

The leading principle of the Utopian religion is the repudiation of the doctrine of original sin; the Utopians hold that man, on the whole, is good. That is their cardinal belief. Man has pride and conscience, they hold, that you may refine by training as you refine his eye and ear; he has remorse and sorrow in his being, coming on the heels of all inconsequent enjoyments. How can one think of him as bad? He is religious; religion is as natural to him as lust and anger, less intense, indeed, but coming with a wide-sweeping

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184 entertaining the beautiful Aldea. His haughty soul despising, without malice, Formosanta's inattention, had conceived for her more indifference than resentment. "She is handsome," said he, "I acknowledge, but she appears to me one of those women who are entirely taken up with their own beauty, and who fancy that mankind are greatly obliged to them when they deign to appear in public. I should prefer an ugly complaisant woman, that exhibited some amiability, to that beautiful statue. You have, madam, as many charms as she possesses, and you, at least, condescend to converse with strangers. I acknowledge to you with the sincerity of a Scythian, that I prefer you to your cousin."

He was, however, mistaken in regard to the character of Formosanta. She was not so disdainful as she appeared. But his compliments were very well received by the princess Aldea. Their conversation became very interesting. They were well contented, and already certain of one another before they left the table. After supper the guests walked in the groves. The king of Scythia and Aldea did not fail to seek for a place of retreat. Aldea, who was sincerity itself, thus declared herself to the prince:

"I do not hate my cousin, though she be handsomer than myself, and is destined for the throne of Babylon. The honor of pleasing you may very well stand in the stead of charms. I prefer Scythia with you to the crown of Babylon without you. But this crown belongs to me by right, if there be any right in


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 inevitableness as peace comes after all tumults and noises. And in Utopia they understand this, or at least the samurai do, clearly. They accept Religion as they accept Thirst, as something inseparably in the mysterious rhythms of life. And just as thirst and pride and all desires may be perverted in an age of abundant opportunities, and men may be degraded and wasted by intemperance in drinking, by display, or by ambition, so too the nobler complex of desires that constitutes religion may be turned to evil by the dull, the base, and the careless. Slovenly indulgence in religious inclinations, a failure to think hard and discriminate as fairly as possible in religious matters, is just as alien to the men under the Rule as it would be to drink deeply because they were thirsty, eat until glutted, evade a bath because the day was chilly, or make love to any bright-eyed girl who chanced to look pretty in the dusk. Utopia, which is to have every type of character that one finds on earth, will have its temples and its priests just as it will have its actresses and wine; but the samurai will be forbidden the religion of dramatically lit altars, organ music and incense, as distinctly as they are forbidden the love of painted women or the consolations of brandy. And to all the things that are less than religion and that seek to comprehend it, to cosmogonies and philosophies, to creeds and formulæ, to catechisms and easy explanations, the attitude of the samurai, the note of the Book of the Samurai, will be distrust. These things, the samurai will say, are part of the indulgences that should come before a man submits himself to the Rule; they are like the early


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Rh the world; for I am of the elder branch of the Nimrod family, and Formosanta is only of the younger. Her grandfather dethroned mine, and put him to death."

"Such, then, are the rights of inheritance in the royal house of Babylon!" said the Scythian. "What was your grandfather's name?"

"He was called Aldea, like me. My father bore the same name. He was banished to the extremity of the empire with my mother; and Belus, after their death, having nothing to fear from me, was willing to bring me up with his daughter. But he has resolved that I shall never marry."

"I will avenge the cause of your grandfather, of your father, and also your own cause," said the king of Scythia. "I am responsible for your being married. I will carry you off the day after to-morrow by day-break—for we must dine to-morrow with the king of Babylon—and I will return and support your rights with three hundred thousand men."

"I agree to it," said the beauteous Aldea; and, after having mutually pledged their words of honor, they separated.

The incomparable Formosanta, before retiring to rest, had ordered a small orange tree, in a silver case, to be placed by the side of her bed, that her bird might perch upon it. Her curtains had long been drawn, but she was not in the least disposed to sleep. Her heart was agitated, and her imagination excited. The charming stranger was ever in her thoughts. She fancied she saw him shooting an arrow with


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186 Nimrod's bow. She contemplated him in the act of cutting off the lion's head. She repeated his madrigal. At length, she saw him retiring from the crowd upon his unicorn. Tears, sighs, and lamentations overwhelmed her at this reflection. At intervals she cried out: "Shall I then never see him more? Will he never return?"

"He will surely return," replied the bird from the top of the orange tree. "Can one have seen you once, and not desire to see you again?"

"Heavens! eternal powers! my bird speaks the purest Chaldaean." In uttering these words she drew back the curtains, put out her hand to him, and knelt upon her bed, saying:

"Art thou a god descended upon earth? Art thou the great Oromasdes concealed under this beautiful plumage? If thou art, restore me this charming young man."

"I am nothing but a winged animal," replied the bird, "but I was born at the time when all animals still spoke; when birds, serpents, asses, horses, and griffins conversed familiarly with man. I would not speak before company, lest your ladies of honor should have taken me for a sorcerer. I would not discover myself to any but you."

Formosanta was speechless, bewildered, and intoxicated with so many wonders. Desirous of putting a hundred questions to him at once, she at length asked him how old he was.

"Only twenty-seven thousand nine hundred years


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 gratifications of young men, experiences to establish renunciation. The samurai will have emerged above these things.

The theology of the Utopian rulers will be saturated with that same philosophy of uniqueness, that repudiation of anything beyond similarities and practical parallelisms, that saturates all their institutions. They will have analysed exhaustively those fallacies and assumptions that arise between the One and the Many, that have troubled philosophy since philosophy began. Just as they will have escaped that delusive unification of every species under its specific definition that has dominated earthly reasoning, so they will have escaped the delusive simplification of God that vitiates all terrestrial theology. They will hold God to be complex and of an endless variety of aspects, to be expressed by no universal formula nor approved in any uniform manner. Just as the language of Utopia will be a synthesis, even so will its God be. The aspect of God is different in the measure of every man's individuality; and the intimate thing of religion must, therefore, exist in human solitude, between man and God alone. Religion in its quintessence is a relation between God and man; it is perversion to make it a relation between man and man; and a man may no more reach God through a priest than love his wife through a priest. But just as a man in love may refine the interpretation of his feelings and borrow expression from the poems and music of poietic men, so an individual man may at his discretion read books of devotion and hear music that is in harmony with his inchoate feelings. Many of the


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 samurai, therefore, will set themselves private regimens that will help their secret religious life, will pray habitually and read books of devotion, but with these things the Rule of the order will have nothing to do.

Clearly the God of the samurai is a transcendental and mystical God. So far as the samurai have a purpose in common in maintaining the State and the order and progress of the world, so far, by their discipline and denial, by their public work and effort, they worship God together. But the fount of motives lies in the individual life, it lies in silent and deliberate reflections; and at this the most striking of all the rules of the samurai aims. For seven consecutive days in the year, at least, each man or woman under the Rule must go right out of all the life of man into some wild and solitary place, must speak to no man or woman, and have no sort of intercourse with mankind. They must go bookless and weaponless, without pen or paper or money. Provisions must be taken for the period of the journey, a rug or sleeping sack—for they must sleep under the open sky—but no means of making a fire. They may study maps beforehand to guide them, showing any difficulties and dangers in the journey, but they may not carry such helps. They must not go by beaten ways or wherever there are inhabited houses, but into the bare, quiet places of the globe—the regions set apart for them.

This discipline, my double said, was invented to secure a certain stoutness of heart and body in the members of the order, which otherwise might have lain open to too many timorous, merely abstemious, men and women. Many things had been suggested,


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 swordplay and tests that verged on torture, climbing in giddy places and the like, before this was chosen. Partly it is to insure good training and sturdiness of body and mind, but partly, also, it is to draw their minds for a space from the insistent details of life, from the intricate arguments and the fretting effort to work, from personal quarrels and personal affections, and the things of the heated room. Out they must go, clean out of the world.

Certain great areas are set apart for these yearly pilgrimages beyond the securities of the State. There are thousands of square miles of sandy desert in Africa and Asia set apart; much of the Arctic and Antartic circles; vast areas of mountain land and frozen marsh; secluded reserves of forest, and innumerable unfrequented lines upon the sea. Some are dangerous and laborious routes; some merely desolate; and there are even some sea journeys that one may take in the halcyon days as one drifts through a dream. Upon the seas one must go in a little undecked sailing boat, that may be rowed in a calm; all the other journeys one must do afoot, none aiding. There are, about all these desert regions and along most coasts, little offices at which the samurai says good-bye to the world of men, and at which they arrive after their minimum time of silence is overpast. For the intervening days they must be alone with Nature, necessity, and their own thoughts.

"It is good?" I said.

"It is good," my double answered. "We civilised men go back to the stark Mother that so many of us would have forgotten were it not for this Rule. And


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222 After meeting Norry’s father and mother, Hug understood the boy better. Mrs. Parker was hot charming and pretty, a delightful woman who playe the piano with professional skill. Mr. Parker w£ an artist, a portrait-painter, and he got prices fc his pictures that staggered Hugh when Norry mei tioned them casually. He was a quiet, grave ma with gray eyes like his son’s.

When he had a minute alone with Hugh, he sai to him with simple sincerity: “You have been vei kind to Norry, and we are grateful. He is strange, poetic lad who needs the kind of unde standing friendship you have given him. Vs should have been deeply disappointed if you had n been able to visit us.”

The expressions of gratitude embarrassed Hug but they made him feel sure of his welcome; ar once he was sure of that he began to enjoy himse as he never had before. Before the month was or he had made many visits to New York and w; able to talk about both the Ritz and Macdougal ley with elaborate casualness when he returned college. He and Norry went swimming near every day and spent hours sailing on the Sound.

Norry introduced him to the many girls who h; summer homes near the Parker cottage. Th were a new type to him, boarding-school produci sure of themselves, “finished” with a high poli that glittered effectively, daringly frank both


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152 He did n’t know just what the trouble was, but there was a sharp sting of disillusionment that hurt. He would have been more confused had he known what was happening in Carl’s room.

Carl had walked into his own bedroom, lighted the light, and closed the door. Then he walked to the dresser and stared at himself in the mirror, stared a long time as if the face were somehow new to him.

There was a picture of the “old lady” on the dresser. It caught his eye, and he flinched. It seemed to look at him reproachfully. He thought of his mother, and he thought of how he had bluffed Hugh. He had cried after his first experience with the girl.

He looked again into the mirror. “You god¬ damn hypocrite,” he said softly; “you goddamr hypocrite.” His lip curled in contempt at his! image.

He began to undress rapidly. The eyes of the “old lady” in the picture seemed to follow hirr around the room. The thought of her hauntec him. Desperately, he switched out the light.

Once in bed, he rolled over on his stomach anc buried his face in the pillow. “God!” he whis pered. “God!”


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 Does not intentionally mix. Have I not strained all the powers of my mind in order to find in the teaching the slightest difference in the conceptions about the essence and the persons, without finding any? And the author knows that there is none.

“(b) In order to call a certain idea contradictory to common sense and to itself, it is necessary first of all completely to grasp this idea, to comprehend the meaning of its subject and predicate, and to see their incongruity. But in relation to the mystery of the Holy Trinity no one can boast of that; all we know is what nature or essence or person among creatures is, but we do not fully comprehend the essence, or the persons in God, who infinitely surpasses all his creations. Consequently we are not able to judge whether the idea of God one in essence and trine in persons is congruous or not; we have not the right to assert that the idea that God one in essence and three in persons includes an internal contradiction. Is it sensible to judge of what is not comprehensible?” (p. 204.)

In division a it was said that the conception of the essence was one, and of the persons another, and that Christianity taught it, but this teaching did not appear anywhere; but let us suppose that we have not read what precedes, have not studied the whole book, and have not convinced ourselves that such a distinction exists, and that we believe it. How then is it said in division b: that we cannot and have not the right to call an idea “contradictory to common sense without having comprehended the meaning of its subject and predicate”? The subject is 1, the predicate 3,—that is comprehensible. But if the subject is one God and the predicate three Gods, the contradiction is by the laws of reason the same. If, according to the Introduction of the concept of God, one may become equal to three, we shall insensibly be talking about what we do not comprehend, before we


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 insensibly judge of what we do not understand. And it is there where it begins. And these senseless words, according to the confession of the Theology, the highest reason and the highest goodness speaks in reply to the entreaties of his children searching after truth.

“(c) On the contrary, common sense cannot help recognizing this idea as completely true and devoid of any contradiction. It does not comprehend its internal meaning; but on the basis of external testimony it knows conclusively that this idea has clearly been communicated by God himself in the Christian revelation: God is the God of truth.” (p. 205.)

What is said cannot be understood, but it is so “on the basis of external, conclusive testimony,” so that it is possible, without understanding them, to repeat the words which the Theology speaks; but in this case, as we see, there are none of those external proofs, not only no conclusive proofs, but no proofs at all. Nowhere in Holy Scripture does it say that the Spirit of God is a third person. What Moses wrote about God saying to himself, “Let us make,” cannot be called a reliable proof. And the fact that in Jesus Christ’s conversation in St. John there is once used the word Holy Ghost when speaking of the truth, is not a conclusive evidence. The fact that in baptizing into Christianity the words, “In the name of the Father, and the Son, and the Holy Ghost,” are used is also not an evidence. The spurious verse from the Epistle of John not only does not argue in favour of the Trinity, but is a clear proof of there not being, and never having been, any proof, and that those who wanted to prove it felt so themselves.

From the external evidences there is left only the polemic of the author against those who reject the verse from St. John and against the rationalists who assert that the church did not accept the doctrine of the Trinity until the fourth century. Let us assume that I am so little in-


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 one thinks Only two weeks ago I did my journey for the year. I went with my gear by sea to Tromsö, and then inland to a starting-place, and took my ice-axe and rücksack and said good-bye to the world. I crossed over four glaciers; I climbed three high mountain passes, and slept on moss in desolate valleys. I saw no human being for seven days. Then I came down through pine woods to the head of a road that runs to the Baltic shore. Altogether it was thirteen days before I reported myself again, and had speech with fellow creatures."

"And the women do this?"

"The women who are truly samurai—yes. Equally with the men. Unless the coming of children intervenes."

I asked him how it had seemed to him, and what he thought about during the journey.

"There is always a sense of effort for me," he said, "when I leave the world at the outset of the journey. I turn back again and again, and look at the little office as I go up my mountain side. The first day and night I'm a little disposed to shirk the job—every year it's the same—a little disposed, for example, to sling my pack from my back and sit down, and go through its contents and make sure I've got all my equipment."

"There's no chance of anyone overtaking you?"

"Two men mustn't start from the same office on the same route within six hours of each other. If they come within sight of each other, they must shun an encounter, and make no sign—unless life is in danger. All that is arranged beforehand."


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136 object of the founder to produce from this seminary well qualified officers for the Courts of Justice has never been attained to the extent of his expectations. Owing to the apathy and neglect of the natives at the head of the College, and the want of efficient European supervision and judicious incitement to exertion, the exercises of the College soon became little more than nominal, and its ample resources were dissipated among the superior and subordinate drones belonging to the Establishment. This state of things was represented to Government in 1812, and a partial remedy was applied, but up to the year 1820, the Institution was wholly useless as to purposes of general education. The more prominent defects in it’sits [sic] system of tuition and discipline were about that time corrected. Among other essential improvements, a balance of nearly 7,000 Rupees from the allowance granted by the Government, unexpended at the end of the year 1819-20, was appropriated to the formation of a library, and a Secretary was appointed to the Institution, whose duty it was to conduct it'sits [sic] internal arrangement, under the controul of a Committee of the Company’s Servants. The revenue of the College


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 "It would be, of course. Go on telling me of your journey."

"I dread the night. I dread discomfort and bad weather. I only begin to brace up after the second day."

"Don't you worry about losing your way?"

"No. There are cairns and skyline signs. If it wasn't for that, of course we should be worrying with maps the whole time. But I'm only sure of being a man after the second night, and sure of my power to go through."

"And then?"

"Then one begins to get into it. The first two days one is apt to have the events of one's journey, little incidents of travel and thoughts of one's work and affairs, rising and fading and coming again; but then the perspectives begin. I don't sleep much at night on these journeys; I lie awake and stare at the stars. About dawn, perhaps, and in the morning sunshine, I sleep! The nights this last time were very short, never more than twilight, and I saw the glow of the sun always, just over the edge of the world. But I had chosen the days of the new moon, so that I could have a glimpse of the stars Years ago, I went from the Nile across the Libyan Desert east, and then the stars—the stars in the later days of that journey—brought me near weeping You begin to feel alone on the third day, when you find yourself out on some shining snowfield, and nothing of mankind visible in the whole world save one landmark, one remote thin red triangle of iron perhaps, in the saddle of the ridge against the sky. All


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 when done at all, should be done upon a separate and full consideration of any case which may seem to claim it. "What is aimed at is an accurate description,—illustrated by plans, measurements, drawings or photographs, and by copies of inscriptions,— of such remains as most deserve notice, with the history of them so far as it may be trace‘able, and a record of the traditions that are retained regard ing them.

“ .I propose that the work be entrusted to Colonel Cun ningham, with the understanding that it continue during the present and the following cold season, by which time a fair judgment of its utility and interest may bo formed. It may then be persevered, in, and expanded, or otherwise dealt with as may seem good at the time.

“ fcolonel Cunningham should receive Its. 450 a month, with Its. 250 when in the field to defray the cost of making surveys,and measurements, and of other mechanical assist ance. I f something more should be necessary to obtain the services of a native subordinate of the Medical or Public Works Department, competent to take photographic views, it should be given.

“ It would be premature to determine how the results of Colonel Cunningham’s labours should be dealt w ith; but; whilst the Government would of course retain a proprietary right in them for its own purposes, I recommend that the interests of Colonel Cunningham should bo considered in the terms upon which they may he furnished to the Public.” Memorandum b y C ot.o n e i, A. C u n n i n g h a m, of Engineers, regarding a proposed investigation of the archaeological remains of Upper India.

“ D u r t n g the oue hundred years of British dominion in India, the Government has done little or nothing towards the preservation of its ancient monuments, which, in the almost total absence of any written history, form the only reliable sources of information as to the early condition of the country. Some of these monuments have already en dured for ages, and are likely to last for ages still to com e; but there are many others which are daily suffering from the effects of time, and which must soon disappear alto gether, unless preserved by the accurate drawings and faith ful descriptions of the archaeologist.


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Rh was also then fixed at 50,000 Rupees per annum.

the above period, salutary and judicious reforms having been introduced into the Institution, obedience to it’sits [sic] regulations enforced by the active and punctual attendance of the gentleman performing the duty of Secretary, the energies of the preceptors and students excited by the establishment of public examinations and rewards, and by the personal attention manifested by gentlemen of eminence, interested in the promotion of native education, a remarkable improvement has taken place, and the College is already rising, from it’sits [sic] former discreditable inertness, into vigor, reputation, and usefulness.

to the practice of the Institution, students may enter the College at any age not exceeding twenty two years, provided they can exhibit the requisite previous qualifications, and are permitted to continue on the Establishment for a period of seven years, (unless before the expiration of that time they shall have attained the age of twenty eight), receiving a stipend for


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 this busy world that has done so much and so marvellously, and is still so little—you see it little as it is—and far off. All day long you go and the night comes, and it might be another planet. Then, in the quiet waking hours, one thinks of one's self and the great external things, of space and eternity, and what one means by God."

He mused.

"You think of death?"

"Not of my own. But when I go among snows and desolations—and usually I take my pilgrimage in mountains or the north—I think very much of the Night of this World—the time when our sun will be red and dull, and air and water will lie frozen together in a common snowfield where now the forests of the tropics are steaming I think very much of that, and whether it is indeed God's purpose that our kind should end, and the cities we have built, the books we have written, all that we have given substance and a form, should lie dead beneath the snows."

"You don't believe that?"

"No. But if it is not so— I went threading my way among gorges and precipices, with my poor brain dreaming of what the alternative should be, with my imagination straining and failing. Yet in those high airs and in such solitude, a kind of exaltation comes to men I remember that one night I sat up and told the rascal stars very earnestly how they should not escape us in the end."

He glanced at me for a moment as though he doubted I should understand.

"One becomes a personification up there," he said.


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 The author desires to acknowledge much kind help received in the revision and correction of this Essay from the Rev. H. B. George, of New College, and Mr. F. York Powell, of Christ Church.


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 "One becomes the ambassador of mankind to the outer world.

"There is time to think over a lot of things. One puts one's self and one's ambition in a new pair of scales

"Then there are hours when one is just exploring the wilderness like a child. Sometimes perhaps one gets a glimpse from some precipice edge of the plains far away, and houses and roadways, and remembers there is still a busy world of men. And at last one turns one's feet down some slope, some gorge that leads back. You come down, perhaps, into a pine forest, and hear that queer clatter reindeer make—and then, it may be, see a herdsman very far away, watching you. You wear your pilgrim's badge, and he makes no sign of seeing you

"You know, after these solitudes, I feel just the same queer disinclination to go back to the world of men that I feel when I have to leave it. I think of dusty roads and hot valleys, and being looked at by many people. I think of the trouble of working with colleagues and opponents. This last journey I outstayed my time, camping in the pine woods for six days. Then my thoughts came round to my proper work again. I got keen to go on with it, and so I came back into the world. You come back physically clean—as though you had had your arteries and veins washed out. And your brain has been cleaned too I shall stick to the mountains now until I am old, and then I shall sail a boat in Polynesia. That is what so many old men do. Only last year one of the great leaders of the samurai—a white


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Rh and six months. I date my age from the little revolution of the equinoxes, and which is accomplished in about twenty-eight thousand of your years. There are revolutions of a much greater extent, so are there beings much older than me. It is twenty-two thousand years since I learned Chaldæan in one of my travels. I have always had a very great taste for the Chaldæan language, but my brethren, the other animals, have renounced speaking in your climate."

"And why so, my divine bird?"

"Alas! because men have accustomed themselves to eat us, instead of conversing and instructing themselves with us. Barbarians! should they not have been convinced that, having the same organs with them, the same sentiments, the same wants, the same desires, we have also what is called a soul, the same as themselves; that we are their brothers, and that none should be dressed and eaten but the wicked? We are so far your brothers that the Supreme Being, the Omnipotent and Eternal Being, having made a compact with men, expressly comprehended us in the treaty. He forbade you to nourish yourselves with our blood, and us to suck yours.

"The fables of your ancient Locman, translated into so many languages, will be an eternally existing testimony of the happy commerce you formerly carried on with us. They all begin with these words: 'In the time when beasts spoke.' It is true, there are many families among you who keep up an incessant conversation with their dogs; but the dogs have


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188 resolved not to answer, since they have been compelled by whipping to go hunting and become accomplices in the murder of our ancient and common friends, stags, deers, hares, and partridges.

"You have still some ancient poems in which horses speak, and your coachmen daily address them in words; but in so barbarous a manner, and in uttering such infamous expressions, that horses, though formerly entertaining so great a kindness for you, now detest you.

"The country which is the residence of your charming stranger, the most perfect of men, is the only one in which your species has continued to love ours, and to converse with us; and is the only country in the world where men are just."

"And where is the country of my dear incognito? What is the name of his empire? For I will no more believe he is a shepherd than that you are a bat."

"His country is that of the Gangarids, a wise, virtuous, and invincible people, who inhabit the eastern shore of the Ganges. The name of my friend is Amazan. He is no king; and I know not whether he would so humble himself as to be one. He has too great a love for his fellow countrymen. He is a shepherd like them. But do not imagine that those shepherds resemble yours, who, covered with rags and tatters, watch their sheep, who are better clad than themselves; who groan under the burden of poverty, and who pay to an extortioner half the


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 haired man, who followed the Rule in spite of his one hundred and eleven years—was found dead in his boat far away from any land, far to the south, lying like a child asleep"

"That's better than a tumbled bed," said I, "and some boy of a doctor jabbing you with injections, and distressful people hovering about you."

"Yes," said my double; "in Utopia we who are samurai die better than that Is that how your great men die?"

It came to me suddenly as very strange that even as we sat and talked, across deserted seas, on burning sands, through the still aisles of forests, and in all the high and lonely places of the world, beyond the margin where the ways and houses go, solitary men and women sailed alone or marched alone, or clambered—quiet, resolute exiles; they stood alone amidst wildernesses of ice, on the precipitous banks of roaring torrents, in monstrous caverns, or steering a tossing boat in the little circle of the horizon amidst the tumbled, incessant sea, all in their several ways communing with the emptiness, the enigmatic spaces and silences, the winds and torrents and soulless forces that lie about the lit and ordered life of men.

I saw more clearly now something I had seen dimly already in the bearing and the faces of this Utopian chivalry, a faint persistent tinge of detachment from the immediate heats and hurries, the little graces and delights, the tensions and stimulations of the daily world. It pleased me strangely to think of this steadfast yearly pilgrimage of solitude, and how near men might come then to the high distances of God.


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Rh miserable stipend of wages which they receive from their masters. The Gangaridian shepherds are all born equal, and own the innumerable herds which cover their vast fields and subsist on the abundant verdure. These flocks are never killed. It is a horrid crime, in that favored country, to kill and eat a fellow creature. Their wool is finer and more brilliant than the finest silk, and constitutes the greatest traffic of the East. Besides, the land of the Gangarids produces all that can flatter the desires of man. Those large diamonds that Amazan had the honor of presenting to you are from a mine that belongs to him. A unicorn, on which you saw him mounted, is the usual animal the Gangarids ride upon. It is the finest, the proudest, most terrible, and at the same time most gentle animal that ornaments the earth. A hundred Gangarids, with as many unicorns, would be sufficient to disperse innumerable armies. Two centuries ago a king of India was mad enough to attempt to conquer this nation. He appeared, followed by ten thousand elephants and a million of warriors. The unicorns pierced the elephants, just as I have seen upon your table beads pierced in golden brochets. The warriors fell under the sabres of the Gangarids like crops of rice mowed by the people of the East. The king was taken prisoner, with upward of six thousand men. He was bathed in the salutary water of the Ganges, and followed the regimen of the country, which consists only of vegetables, of which nature has there been amazingly liberal to nourish


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190 every breathing creature. Men who are fed with carnivorous aliments, and drenched with spirituous liquors, have a sharp adust blood, which turns their brains a hundred different ways. Their chief rage is a fury to spill their brother's blood, and, laying waste fertile plains, to reign over churchyards. Six full months were taken up in curing the king of India of his disorder. When the physicians judged that his pulse had become natural, they certified this to the council of the Gangarids. The council then followed the advice of the unicorns and humanely sent back the king of India, his silly court, and impotent warriors to their own country. This lesson made them wise, and from that time the Indians respected the Gangarids, as ignorant men, willing to be instructed, revere the philosophers they cannot equal.

"Apropos, my dear bird," said the princess to him, "do the Gangarids profess any religion? have they one?"

"Yes, we meet to return thanks to God on the days of the full moon; the men in a great temple made of cedar, and the women in another, to prevent their devotion being diverted. All the birds assemble in a grove, and the quadrupeds on a fine down. We thank God for all the benefits he has bestowed upon us. We have in particular some parrots that preach wonderfully well.

"Such is the country of my dear Amazan; there I reside. My friendship for him is as great as the love


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After that I remember we fell talking of the discipline of the Rule, of the Courts that try breaches of it, and interpret doubtful cases—for though a man may resign with due notice and be free after a certain time to rejoin again, one deliberate breach may exclude a man for ever—of the system of law that has grown up about such trials, and of the triennial council that revises and alters the Rule. From that we passed to the discussion of the general constitution of this World State. Practically all political power vests in the samurai. Not only are they the only administrators, lawyers, practising doctors, and public officials of almost all kinds, but they are the only voters. Yet, by a curious exception, the supreme legislative assembly must have one-tenth, and may have one-half of its members outside the order, because, it is alleged, there is a sort of wisdom that comes of sin and laxness which is necessary to the perfect ruling of life. My double quoted me a verse from the Canon on this matter that my unfortunate verbal memory did not retain, but it was in the nature of a prayer to save the world from "unfermented men." It would seem that Aristotle's idea of a rotation of rulers, an idea that crops up again in Harrington's "Oceana," that first Utopia of "the sovereign people" (a Utopia that, through Danton's readings in English, played a disastrous part in the French Revolution), gets little respect in Utopia. The tendency is to give a practically permanent tenure to good men. Every ruler and of-


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The Madrissa or old Mohomedan College, for the study of the Arabic and Persian languages, and of Mohomedan Law, owes it’sits [sic] origin to, who in the year 1780, provided a building for it at his own expense, and at whose recommendation the Government assigned lands of the estimated value of 29,000 Rupees per annum, for the support of the Institution.


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 ficial, it is true, is put on his trial every three years before a jury drawn by lot, according to the range of his activities, either from the samurai of his municipal area or from the general catalogue of the samurai, but the business of this jury is merely to decide whether to continue him in office or order a new election. In the majority of cases the verdict is continuation. Even if it is not so the official may still appear as a candidate before the second and separate jury which fills the vacant post

My double mentioned a few scattered details of the electoral methods, but as at that time I believed we were to have a number of further conversations, I did not exhaust my curiosities upon this subject. Indeed, I was more than a little preoccupied and inattentive. The religion of the samurai was after my heart, and it had taken hold of me very strongly But presently I fell questioning him upon the complications that arise in the Modern Utopia through the differences between the races of men, and found my attention returning. But the matter of that discussion I shall put apart into a separate chapter. In the end we came back to the particulars of this great Rule of Life that any man desirous of joining the samurai must follow.

I remember how, after our third bout of talking, I walked back through the streets of Utopian London to rejoin the botanist at our hotel.

My double lived in an apartment in a great building—I should judge about where, in our London, the Tate Gallery squats, and as the day was fine and I had no reason for hurry, I went not by the covered


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Rh with which he has inspired you. If you will credit me, we will set out together, and you shall pay him a visit."

"Really, my dear bird, this is a very pretty invitation of yours," replied the princess smiling, and who flamed with desire to undertake the journey, but did not dare say so.

"I serve my friend," said the bird; "and, after the happiness of loving you, the greatest pleasure is to assist you."

Formosanta was quite fascinated. She fancied herself transported from earth. All she had seen that day, all she then saw, all she heard, and particularly what she felt in her heart, so ravished her as far to surpass what those fortunate Mussulmans now feel, who, disencumbered from their terrestrial ties, find themselves in the ninth heaven in the arms of their Houris, surrounded and penetrated with glory and celestial felicity.

THE BEAUTIFUL BIRD IS KILLED BY THE KING OF EGYPT
 * —FORMOSANTA BEGINS A JOURNEY ALDEA ELOPES
 * WITH THE KING OF SCYTHIA.

Formosanta passed the whole night in speaking of Amazan. She no longer called him anything but her shepherd; and from this time it was that the names of shepherd and lover were indiscriminately used throughout every nation.


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192 Sometimes she asked the bird whether Amazan had had any other mistresses. It answered, "No," and she was at the summit of felicity. Sometimes she asked how he passed his life ; and she, with transport, learned that it was employed in doing good, in cultivating arts, in penetrating into the secrets of nature and improving himself. She at times wanted to know if the soul of her lover was of the same nature as that of her bird; how it happened that it had lived twenty thousand years, when her lover was not above eighteen or nineteen. She put a hundred such questions, to which the bird replied with such discretion as excited her curiosity. At length sleep closed their eyes, and yielded up Formosanta to the sweet delusion of dreams sent by the gods, which sometimes surpass reality itself, and which all the philosophy of the Chaldseans can scarce explain.

Formosanta did not awaken till very late. The day was far advanced when the king, her father, entered her chamber. The bird received his majesty with respectful politeness, went before him, fluttered his wings, stretched his neck, and then replaced himself upon his orange tree. The king seated himself upon his daughter's bed, whose dreams had made her still more beautiful. His large beard approached her lovely face, and after having embraced her, he spoke to her in these words:

"My dear daughter, you could not yesterday find a husband agreeable to my wishes; you nevertheless must marry; the prosperity of my empire requires


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Rh it. I have consulted the oracle, which you know never errs, and which directs all my conduct. His commands are that you should traverse the globe. You must therefore begin your journey."

"Ah! doubtless to the Gangarids," said the princess; and in uttering these words, which escaped her, she was sensible of her indiscretion. The king, who was utterly ignorant of geography, asked her what she meant by the Gangarids? She easily diverted the question. The king told her she must go on a pilgrimage, that he had appointed the persons who were to attend her the dean of the counsellors of state, the high almoner, a lady of honor, a physician, an apothecary, her bird, and all necessary domestics.

Formosanta, who had never been out of her father's palace, and who, till the arrival of the three kings and Amazan, had led a very insipid life, according to the etiquette of rank and the parade of pleasure, was charmed at setting out upon a pilgrimage. "Who knows," said she, whispering to her heart, "if the gods may not inspire Amazan with the like desire of going to the same chapel, and I may have the happiness of again seeing the pilgrim?" She affectionately thanked her father, saying she had always entertained a secret devotion for the saint she was going to visit.

Belus gave an excellent dinner to his guests, who were all men. They formed a very ill-assorted company—kings, ministers, princes, pontiffs—all jealous of each other; all weighing their words and

 * Vol. 3—13


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 mechanical way but on foot along the broad, tree-set terraces that follow the river on either side.

It was afternoon, and the mellow Thames Valley sunlight, warm and gentle, lit a clean and gracious world. There were many people abroad, going to and fro, unhurrying but not aimless, and I watched them so attentively that were you to ask me for the most elementary details of the buildings and terraces that lay back on either bank, or of the pinnacles and towers and parapets that laced the sky, I could not tell you them. But of the people I could tell a great deal.

No Utopians wear black, and for all the frequency of the samurai uniform along the London ways the general effect is of a gaily coloured population. You never see anyone noticeably ragged or dirty; the police, who answer questions and keep order (and are quite distinct from the organisation for the pursuit of criminals) see to that; and shabby people are very infrequent. People who want to save money for other purposes, or who do not want much bother with their clothing, seem to wear costumes of rough woven cloth, dyed an unobtrusive brown or green, over fine woollen underclothing, and so achieve a decent comfort in its simplest form. Others outside the Rule of the samurai range the spectrum for colour, and have every variety of texture; the colours attained by the Utopian dyers seem to me to be fuller and purer than the common range of stuffs on earth; and the subtle folding of the woollen materials witness that Utopian Bradford is no whit behind her earthly sister. White is extraordinarily frequent; white woollen tunics and robes into which are woven bands of brilliant colour,


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194 equally embarrassed with their neighbors and themselves. The repast was very gloomy, though they drank pretty freely. The princesses remained in their apartments, each meditating upon her respective journey. They dined at their little cover. Formosanta afterward walked in the gardens with her dear bird, which, to amuse her, flew from tree to tree, displaying his superb tail and divine plumage.

The king of Egypt, who was heated with wine, not to say drunk, asked one of his pages for a bow and arrow. This prince was, in truth, the most unskilful archer in his whole kingdom. When he shot at a mark, the place of greatest safety was generally the spot he aimed at. But the beautiful bird, flying as swiftly as the arrow, seemed to court it, and fell bleeding in the arms of Formosanta. The Egyptian, bursting into a foolish laugh, retired to his place. The princess rent the skies with her moans, melted into tears, tore her hair, and beat her breast. The dying bird said to her, in a low voice: "Burn me, and fail not to carry my ashes to the east of the ancient city of Aden or Eden, and expose them to the sun upon a little pile of cloves and cinnamon." After having uttered these words it expired. Formosanta was for a long time in a swoon, and revived again only to burst into sighs and groans. Her father, partaking of her grief, and imprecating the king of Egypt, did not doubt that this accident foretold some fatal event. He immediately went to consult


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Rh the oracle, which replied: "A mixture of everything—life and death, infidelity and constancy, loss and gain, calamities and good fortune." Neither he nor his council could comprehend any meaning in this reply; but, at length, he was satisfied with having fulfilled the duties of devotion.

His daughter was bathed in tears, while he consulted the oracle. She paid the funeral obsequies to the bird, which it had directed, and resolved to carry its remains into Arabia at the risk of her life. It was burned in incombustible flax, with the orange-tree on which it used to perch. She gathered up the ashes in a little golden vase, set with rubies, and the diamonds taken from the lion's mouth. Oh! that she could, instead of fulfilling this melancholy duty, have burned alive the detestable king of Egypt! This was her sole wish. She, in spite, put to death the two crocodiles, his two sea horses, his two zebras, his two rats, and had his two mummies thrown into the Euphrates. Had she possessed his bull Apis, she would not have spared him.

The king of Egypt, enraged at this affront, set out immediately to forward his three hundred thousand men. The king of India, seeing his ally depart, set off also on the same day, with a firm intention of joining his three hundred thousand Indians to *he Egyptian army. The king of Scythia decamped in the night with the Princess Aldea, fully resolved to fight for her at the head of three hundred thou-


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Art of War has been very simply defined as 'the art which enables any commander to worst the forces opposed to him.' It is therefore conversant with an enormous variety of subjects: Strategy and Tactics are but two of the important of its branches. Besides dealing with discipline, organization, and armament, it is bound to investigate every means which can adapted to increase the physical or moral efficiency of an army. The author who opened his work with a dissertation on 'the age which is preferable in a generalissimo,' or 'the average height which the infantry soldier should attain .' was dealing with the Art of War, no less than he who confined himself to purely tactical speculations.

The complicated nature of the subject being taken into consideration, it is evident that a complete sketch of the social and political history of any period would be necessary to account fully for the state of the 'Art of War' at the time. That art has existed, in a rudimentary form, ever since the day on which two bodies of men first met in anger to settle a dispute by the arbitrament of force. At some epochs, however, military and social history have been far more closely bound up than at others. In the present century wars are but episodes in a people's existence: there have, however, been times when the whole national organization was founded on the supposition of a normal state of strife. In such cases the history of the race and of its 'art of war' are one and the same. To detail the constitution of Sparta, or of Ancient Germany, is to give little more than a list of military institutions. Conversely, to speak of the characteristics of their military science involved the mention of many of their political institutions.


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196 sand Scythians, and to restore to her the inheritance of Babylon, which was her right, as she had descended from the elder branch of the Nimrod family.

As for the beautiful Formosanta, she set out at three in the morning with her caravan of pilgrims, flattering herself that she might go into Arabia, and execute the last will of her bird; and that the justice of the gods would restore her the dear Amazan, without whom life had become insupportable.

When the king of Babylon awoke, he found all the company gone.

"How mighty festivals terminate," said he; "and what a surprising vacuum they leave when the hurry is over."

But he was transported with a rage truly royal, when he found that the Princess Aldea had been carried off. He ordered all his ministers to be called up, and the council to be convened. While they were dressing, he failed not to consult the oracle; but the only answer he could obtain was in these words, so celebrated since throughout the universe: "When girls are not provided for in marriage by their relatives, they marry themselves."

Orders were immediately issued to march three hundred thousand men against the king of Scythia. Thus was the torch of a most dreadful war lighted up, which was caused by the amusements of the finest festival ever given upon earth. Asia was upon the point of being overrun by four armies of three hun-


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 telligent and so illiterate that I believe the polemic of the author and agree with him that the dogma of the Trinity is recognized by the One, Holy, Catholic, Apostolic, Infallible Church, and that I want to believe in it. I cannot believe it, because I cannot form any concept about what is meant by the triune God. Neither I nor any one else can recognize this dogma, if for no other reason, because the words, as they were expressed at first, have remained, after long speeches, quasi-explanations and proofs, nothing but words which can have no meaning whatever for a man with an unimpaired reason.

On the basis of the sacred church tradition you may assert anything you please, and if the tradition is imperturbable, it is impossible not to recognize as true what is transmitted by tradition; in any case, it is necessary to assert something, but here nothing is asserted,—these are words without any inner connection. Let us assume that it is asserted that God lives on Olympus, that God is made of gold, that there is no god, that there are four-teen gods, that God has children, or a son. All those are strange, wild assumptions, but with each of them some idea is connected; but no idea is connected with the assertion that God is one and three. So, no matter what authority may assert it, even if it be all the living and dead patriarchs of Alexandria and Antioch, and no matter what uninterrupted voice from heaven may call out to me, saying, “I am one and three,” I shall remain in the same condition, not of unbelief (there is nothing here to believe in), but of perplexity about what these words mean, and in what language and by what law they may receive a meaning. For me, a man educated in the spirit of the Christian faith, who after all the erring of his life has retained a dim consciousness of what there is true in it; for me, who by the blunders of life and the seduction of reason have reached the negation of life and most terrible despair; for me, who have found salvation in uniting


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 abound. Often these ape the cut and purple edge that distinguishes the samurai. In Utopian London the air is as clear and less dusty than it is among high mountains; the roads are made of unbroken surfaces, and not of friable earth; all heating is done by electricity, and no coal ever enters the town; there are no horses or dogs, and so there is not a suspicion of smoke and scarcely a particle of any sort of dirt to render white impossible.

The radiated influence of the uniform of the samurai has been to keep costume simple, and this, perhaps, emphasises the general effect of vigorous health, of shapely bodies. Everyone is well grown and well nourished; everyone seems in good condition; everyone walks well, and has that clearness of eye that comes with cleanness of blood. In London I am apt to consider myself of a passable size and carriage; here I feel small and mean-looking. The faint suspicions of spinal curvatures, skew feet, unequal legs, and ill-grown bones that haunt one in a London crowd, the plain intimations—in yellow faces, puffy faces, spotted and irregular complexions, in nervous movements and coughs and colds—of bad habits and an incompetent or disregarded medical profession, do not appear here. I notice few old people, but there seems to be a greater proportion of men and women at or near the prime of life.

I hang upon that. I have seen one or two fat people here—they are all the more noticeable because they are rare. But wrinkled age? Have I yet in Utopia set eyes on a bald head?

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Rh dred thousand men each. It is plain that the war of Troy, which astonished the world some ages after, was mere child's play in comparison to this: but it should also be considered, that in the Trojans' quarrel, the object was nothing more than a very immoral old woman, who had contrived to be twice run away with; whereas, in this case, the cause was tripartite—two girls and a bird.

The king of India went to meet his army upon the large, fine road which then led straight to Babylon, at Cachemir. The king of Scythia flew with Aldea by the fine road which led to Mount Imaus. Owing to bad government, all these fine roads have disappeared in the lapse of time. The king of Egypt had marched to the west, along the coast of the little Mediterranean sea, which the ignorant Hebrews have since called the Great Sea.

As to the charming Formosanta, she pursued the road to Bassora, planted with lofty palm trees, which furnished a perpetual shade, and fruit at all seasons. The temple in which she was to perform her devo- tions, was in Bassora itself. The saint to whom this temple had been dedicated was somewhat in the style of him who was afterwards adored at Lampsacus, and was generally successful in procuring husbands for young ladies. Indeed, he was the holiest saint in all Asia.

Formosanta had no sort of inclination for the saint of Bassora. She only invoked her dear Gangaridian


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 science than ours to bear upon regimen. People know better what to do and what to avoid, how to foresee and forestall coming trouble, and how to evade and suppress the subtle poisons that blunt the edge of sensation. They have put off the years of decay. They keep their teeth, they keep their digestions, they ward off gout and rheumatism, neuralgia and influenza and all those cognate decays that bend and wrinkle men and women in the middle years of existence. They have extended the level years far into the seventies, and age, when it comes, comes swiftly and easily. The feverish hurry of our earth, the decay that begins before growth has ceased, is replaced by a ripe prolonged maturity. This Modern Utopia is an adult world. The flushed romance, the predominant eroticisms, the adventurous uncertainty of a world in which youth prevails, gives place here to a grave deliberation, to a fuller and more powerful emotion, to a broader handling of life.

Yet youth is here.

Amidst the men whose faces have been made fine by thought and steadfast living, among the serene-eyed women, comes youth, gaily coloured, buoyantly healthy, with challenging eyes, with fresh and eager faces

For everyone in Utopia who is sane enough to benefit, study and training last until twenty; then comes the travel year; and many are still students until twenty-four or twenty-five. Most are still, in a sense, students throughout life; but it is thought that unless responsible action is begun in some form in the early twenties, will undergoes a partial atrophy. But the


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198 shepherd, her charming Amazan. She proposed embarking at Bassora, and landing in Arabia Felix, to perform what her deceased bird had commanded.

At the third stage, scarce had she entered into a fine inn, where her harbingers had made all the necessary preparations for her, when she learned that the king of Egypt had arrived there also. Informed by his emissaries of the princess' route, he immediately altered his course, followed by a numerous escort. Having alighted, he placed sentinels at all the doors; then repaired to the beautiful Formosanta's apartment, when he addressed her by saying:

"Miss, you are the lady I was in quest of. You paid me very little attention when I was at Babylon. It is just to punish scornful, capricious women. You will, if you please, be kind enough to sup with me to-night; and I shall behave to you according as I am satisfied with you."

Formosanta saw very well that she was not the strongest. She judged that good sense consisted in knowing how to conform to one's situation. She resolved to get rid of the king of Egypt by an innocent stratagem. She looked at him through the cor- ners of her eyes—which in after ages has been called ogling—and then she spoke to him, with a modesty, grace, and sweetness, a confusion, and a thousand other charms, which would have made the wisest man a fool, and deceived the most discerning:

"I acknowledge, sir, I always appeared with a downcast look, when you did the king, my father,


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Rh the honor of visiting him. I had some apprehensions for my heart. I dreaded my too great simplicity. I trembled lest my father and your rivals should observe the preference I gave you, and which you so highly deserved. I can now declare my sentiments. I swear by the bull Apis, which after you is the thing I respect the most in the world, that your proposals have enchanted me. I have already supped with you at my father's, and I will sup with you again, without his being of the party. All that I request of you is that your high almoner should drink with us. He appeared to me at Babylon to be an excellent guest. I have some Chiras wine remarkably good. I will make you both taste it. I consider you as the greatest of kings, and the most amiable of men."

This discourse turned the king of Egypt's head. He agreed to have the almoner's company.

"I have another favor to ask of you," said the princess, "which is to allow me to speak to my apothecary. Women have always some little ails that require attention, such as vapors in the head, palpitations of the heart, colics, and the like, which often require some assistance. In a word, I at present stand in need of my apothecary, and I hope you will not refuse me this slight testimony of confidence."

"Miss," replied the king of Egypt, "I know life too well to refuse you so just a demand. I will order the apothecary to attend you while supper is preparing. I imagine you must be somewhat fatigued by the journey; you will also have occasion for a


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 full swing of adult life is hardly attained until thirty is reached. Men marry before the middle thirties, and the women rather earlier, few are mothers before five and twenty. The majority of those who become samurai do so between twenty-seven and thirty-five. And between seventeen and thirty, the Utopians have their dealings with love, and the play and excitement of love is a chief interest in life. Much freedom of act is allowed them so that their wills may grow freely. For the most part they end mated, and love gives place to some special and more enduring interest, though indeed there is love between older men and fresh girls, and between youths and maturer women. It is in these most graceful and beautiful years of life that such freedoms of dress as the atmosphere of Utopia permits are to be seen, and the crude bright will and imagination of youth peeps out in ornament and colour.

Figures come into my sight and possess me for a moment and pass, and give place to others; there comes a dusky little Jewess, red-lipped and amber-clad, with a deep crimson flower—I know not whether real or sham—in the dull black of her hair. She passes me with an unconscious disdain; and then I am looking at a brightly smiling, blue-eyed girl, tall, ruddy, and freckled warmly, clad like a stage Rosalind and talking gaily to a fair young man, a novice under the Rule. A red-haired mother under the Lesser Rule goes by, green-gowned, with dark green straps crossing between her breasts, and her two shock-headed children, bare-legged and lightly shod, tug at her hands on either side. Then a grave man in a long


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 fur-trimmed robe, a merchant, maybe, debates some serious matter with a white-tunicked clerk. And the clerk's face—? I turn to mark the straight, blue-black hair. The man must be Chinese

Then come two short-bearded men in careless indigo-blue raiment, both of them convulsed with laughter—men outside the Rule, who practise, perhaps, some art—and then one of the samurai, in cheerful altercation with a blue-robed girl of eight. "But you could have come back yesterday, Dadda," she persists. He is deeply sunburned, and suddenly there passes before my mind the picture of a snowy mountain waste at nightfall and a solitary small figure under the stars

When I come back to the present thing again, my eye is caught at once by a young negro, carrying books in his hand, a prosperous-looking, self-respecting young negro in a trimly cut coat of purple-blue and silver.

I am reminded of what my double said to me of race.


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 “ All that has hitherto been done towards the illustration of ancient Indian history has been due to the unaided efforts of private individuals. These researches consequently have always been desultory and unconnected and frequently in complete, owing partly to the short stay which individual officers usually make at any particular place, and partly to the limited leisure which could be devoted to such pursuits.

"Hitherto the Government has been chiefly occupied with the extension and consolidation of empire, hut the establishment of the Trigonometrical Survey shews that it has not been unmindful of the claims of science. It would redound equally to the honor of the British Government to institute a careful and systematic investigation of all the existing monuments of ancient India.

“In describing the ancient geography of India, the elder Pliny, for the sake of clearness, follows the footsteps of Alexander the Great. Eor a similar reason, in the present proposed investigation, I would follow the footsteps of the Chinese pilgrim IIwen Thsang, who, in the seventh century of our era, traversed India from west to cast and back again for the purpose of visiting all the famous sites of Buddhist history and tradition. In the account of his travels, although the Buddhist remains are described in most detail with all their attendant legends and traditions, yet the numbers and appearance of the Brahmanical temples are also noted, and the travels of the Chinese pilgrim thus hold the same place in the history of India, which those of Pausanias hold in the history of Greece.

“In the North-Western Provinces and Bihar the princi pal places to he visited and examined are the following, which are also shown in the accompanying sketch map :

“ I. Khdlsi, on the Jumna, where the river leaves tho hills.— At this place there still exists a large boulder stone, covered with one of Asoka’ s inscriptions, in which the names of Antioehus, Ptolemy, Antigonus, Magas, and Alexander arc all recorded. This portion of the inscription, which on the rock of Kapurdigiri (in the Yusufzai plain), and of Dhauli (in Cuttack) is much mutilated and abraded, is here in perfect preservation. A copy of this^inscription and an account of the ruins would therefore he valuable.


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 “II. Haridwdr, on the Ganges, with the opposite city Mayurpoora.

“III. Manddwar, Sambhal, and Sahaswdii, in Itoliilkhand.

“IV. Karsdna near KMsganj.

"V. Sankissa, between Mainpuri and Fattehgarh, whore it is known that many remains of Buddhism still exist. This was one of the sacred places amongst the Buddhists.

“VI. Mathura.— In one of the ancient mounds outside the city the remains of a large monastery have been lately dis covered. Numerous statues, sculptured pillars, and inscribed bases of columns, have been brought to light. Amongst these inscriptions, some, which are dated in an unknown era, are of special interest and value. They belong most probably to the first century of the Christian era, and one of them records the name of the great King lluvishka, who is pre sumed to be the same as the Indo-Scytliian King Ilushka.

“VII. Delhi.— The Hindu remains of Delhi are few, but interesting. The stone pillars of Asoka and the iron pillar are well known, but the other remains have not yet been described, although none have been more frequently visited than the magnificent ruined cloisters around the Kutb Minar, which belong to the period of the Great Tuar dynasty.

“VIII. Kanouj.— No account of the ruins of this onco celebrated capital has yet been published. Several ruins aro known to exist, but it may be presumed that many moro would be brought to light by a careful^survey of the site.

“IX. Kausambi.— On the Jumna 30 miles above Alla habad.— The true position of this once famous city has only lately been ascertained. It has not yet been visited, but it may be .confidently expected that its remains would well repay examination.

“X. Allahabad.— The only existing relics of antiquity that I am aware of aro the well known pillar of Asoka and the holy tree in one of the underground apartments of the fort. Many buildings onco existed, but I am afraid that they were all destroyed to furnish materials for the erection of the fort in the reign of Akbar.

“XI. To the south of Allahabad there are the ruins of Kajrdho and Mahoba, the two capitals of the ancient Chandel


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 eyes, purblind, splay-footed, and "baker-kneed." According to the same queer authority, who professes to have lodged in Curll's house, he was drunk, as often as he could drink for nothing, and intimate in every London haunt of vice. "His translators lay threc in a bed at the Pewter Platter Inn in Holborn," and helped to compile his indecent, piratical, and catchpenny productions. He had lost his ears for some obscene publication; but Amory adds, "to his glory," that he died "as great a penitent as ever expired." He had one strong point as an antagonist. Having no character to lose, he could reveal his own practices without a blush, if the revelation injured others.

Pope had already come into collision with this awkward antagonist. In 1716 Curll threatened to publish the Town Eclogues, burlesques upon Ambrose Philips, written by Lady Mary, with the help of Pope and perhaps Gay. Pope, with Lintot, had a meeting with Curll in the hopes of suppressing a publication calculated to injure his friends. The party had some wine, and Curll on going home was very sick. He declared—and there are reasons for believing his story—that Pope had given him an emetic, by way of coarse practical joke. Pope, at any rate, took advantage of the accident to write a couple of squibs upon Curll, recording the bookseller's ravings under the action of the drug, as he had described the ravings of Dennis provoked by Cato. Curll had his revenge afterwards; but meanwhile he wanted no extraneous motive to induce him to publish the Cromwell letters. Cromwell had given the letters to a mistress, who fell into distress and sold them to Curll for ten guineas.

The correspondence was received with some favour, and suggested to Pope a new mode of gratifying his vanity. An occasion soon offered itself. Theobald, the hero of

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 the astonishing masses of hypocritical falsehoods which they entailed, as in some way legitimate weapons against a world full of piratical Curlls and deep laid plots. And, indeed, with all his delinquencies, and with all his affectations, there are moments in which we forget to preserve the correct tone of moral indignation. Every now and then genuine feeling seems to come to the surface. For a time the superincumbent masses of hypocrisy vanish. In speaking of his mother or his pursuits he forgets to wear his mask. He feels a genuine enthusiasm about his friends; he believes with almost pathetic earnestness in the amazing talents of Bolingbroke, and the patriotic devotion of the younger men who are rising up to overthrow the corruptions of Walpole; he takes the affectation of his friends as seriously as a simple-minded man who has never fairly realized the possibility of deliberate hypocrisy; and he utters sentiments about human life and its objects which, if a little tainted with commonplace, have yet a certain ring of sincerity and, as we may believe, were really sincere for the time. At such moments we seem to see the man behind the veil—the really loveable nature which could know as well as simulate feeling. And, indeed, it is this quality which makes Pope endurable. He was—if we must speak bluntly—a liar and a hypocrite; but the foundation of his character was not selfish or grovelling. On the contrary, no man could be more warmly affectionate or more exquisitely sensitive to many noble emotions. The misfortune was that his constitutional infirmities, acted upon by unfavourable conditions, developed his craving for applause and his fear of censure, till certain morbid tendencies in him assumed proportions which, compared to the same weaknesses in ordinary mankind, are as the growth of plants in a tropical forest to their stunted representatives in the North.

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text: Alexander Pope (Stephen)/Chapter 6

title: Alexander Pope (Stephen)/Chapter 6


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118 condition that the institutions of learning which it was employed to support should be continued in a state of efficiency.

Two or three other cases were reported to me, but not with sufficient precision to justify their mention in this place. With regard to the whole, as there was a strong feeling in the minds of the complaining parties, of the injustice assumed to be done to them, I assured them that no injustice was intended, and promised that I should not fail to bring the subject to the notice of the collector with a view to its re-consideration, and, after reference to the proper authorities, its final determination; reminding them at the same time, that I could neither answer to the collector for the correctness of their statements which they must themselves support by the necessary proofs, nor to them for the decision to which the authorities might come on a view of all the evidence belonging to the question. They expressed themselves quite satisfied that their claim should be considered on its merits; and accordingly on my return from the interior of the district, I mentioned the subject to Mr. Raikes, who had recently succeeded Mr. Bury as Collector and Magistrate. That gentleman engaged to give the subject his attention as soon as it should come before him in some official shape, and pointed out the mode that should be adopted which, for the guidance of the parties concerned, I communicated to them by letter.

The four endowments I have mentioned amount only to 390 Rupees per annum, or 32 Rupees 8 annas per month. If, as appears probable, it shall be discovered that the discontinuance of these payments has arisen from mistake or oversight, the renewal of them will produce an amount of good feeling amongst a respectable and influential class of the native community of this district, which the smallness of the sums involved would at first view scarcely justify any one in anticipating; but here, as in other matters, smallness and greatness are only relative terms, and small as the sums appear they will give an important impulse to the learning of the district. The Revenue Board in 1813, in recommending the confirmation of one of these endowments in perpetuity, annexed the condition that the institutions of learning conducted by the original beneficiary, should be maintained by his successors under the supervision of the local authorities; and as the Government has been made the almoner and trustee of such endowments, it is worthy of consideration how, without neglecting native learning, the promotion of which was one of the principal objects of the founder, they may also be made subservient to the cause of genuine science through the medium of the learned language of the country, for the enlightenment of those whose influence there can be little hope of winning over to the cause of true and useful knowledge except through that medium.


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Most gratious God, we humbly beseech thee, as for this Kingdom in generall, so especially for the high Court of Parliament, vnder our most religious, and gratious King, at this time assembled: That thou wouldst be pleased to direct and prosper all their consultations to the advancement of thy glory, the good of thy Church, the safety honour and welfare of our Soveraign, and his kingdoms ; that all things may be so ordered and setled by their endeavors vpon the best and surest foundations, that peace and happiness, truth and iustice, religion and Piety may be established among vs for all generations. These and all other necessaries for them, for vs, and thy whole Church, we humbly begg in the Name and Mediation of Iesus Christ our most blessed Lord and Saviour. Amen.

O God, the Creatour and Preserver of all mankind, We humbly beseech thee for all sorts, and conditions of men, that thou wouldst be pleased to make thy waies known vnto them, thy saving health vnto all nations. More especially we pray for the good estate of the Catholick Church, that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians, may be led into the way of truth, and hold the faith in vnity of Spirit, in the bond of peace, and in righteousness of life. Finally wee commend to thy Fatherly goodness all those who are any wayes afflicted or distressed in mind body or estate, °[especially those for whom our prayers are desired] that it may please thee to comfort and relieve them according to their severall necessities, giving them patience

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 the Dunciad, edited in 1728 the posthumous works of Wycherley. Pope extracted from this circumstance a far-fetched excuse for publishing the Wycherley correspondence. He said that it was due to Wycherley's memory to prove, by the publication of their correspondence, that the posthumous publication of the works was opposed to their author's wishes. As a matter of fact the letters have no tendency to prove anything of the kind, or rather, they support the opposite theory; but poor Pope was always a hand-to-mouth liar, and took the first pretext that offered, without caring for consistency or confirmation. His next step was to write to his friend, Lord Oxford, son of Queen Anne's minister. Oxford was a weak, good-natured man. By cultivating a variety of expensive tastes, without the knowledge to guide them, he managed to run through a splendid fortune and die in embarrassment. His famous library was one of his special hobbies. Pope now applied to him to allow the Wycherley letters to be deposited in the library, and further requested that the fact of their being in this quasi-public place might be mentioned in the preface as a guarantee of their authenticity. Oxford consented, and Pope quietly took a further step without authority. He told Oxford that he had decided to make his publishers say that copies of the letters had been obtained from Lord Oxford. He told the same story to Swift, speaking of the "connivance" of his noble friend, and adding that, though he did not himself "much approve" of the publication, he was not ashamed of it. He thus ingeniously intimated that the correspondence, which he had himself carefully prepared and sent to press, had been printed without his consent by the officious zeal of Oxford and the booksellers.

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 The book (which was called the second volume of Wycherley's works) has entirely disappeared. It was advertised at the time, but not a single copy is known to exist. One cause of this disappearance now appears to be that it had no sale at first, and that Pope preserved the sheets for use in a more elaborate device which followed. Oxford probably objected to the misuse of his name, as the fiction which made him responsible was afterwards dropped. Pope found, or thought that he had found, on the next occasion, a more convenient cat's-paw. Curll, it could not be doubted, would snatch at any chance of publishing more correspondence; and, as Pope was anxious to have his letters stolen and Curll was ready to steal, the one thing necessary was a convenient go-between, who could be disowned or altogether concealed. Pope went systematically to work. He began by writing to his friends, begging them to return his letters. After Curll's piracy, he declared, he could not feel himself safe, and should be unhappy till he had the letters in his own custody. Letters were sent in, though in some cases with reluctance; and Caryll, in particular, who had the largest number, privately took copies before returning them (a measure which ultimately secured the detection of many of Pope's manœuvres). This, however, was unknown to Pope. He had the letters copied out; after (according to his own stating) burning three-fourths of them, and (as we are now aware) carefully editing the remainder, he had the copy deposited in Lord Oxford's library. His object was, as he said, partly to have documents ready in case of the revival of scandals, and partly to preserve the memory of his friendships. The next point was to get these letters stolen. For this purpose he created a man of straw, a mysterious "P. T.," who could be personated on occasion

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Rh There is no fixed age for admission or dismission, for beginning or completing the course of study. Students are admitted at the arbitrary pleasure of Musafir-ul-Islam, and they leave sooner or later according to their own caprice. During the period that they are nominally students, their attendance from day to day is equally uncontrolled and unregulated except by their own wishes and convenience. Many of the students are mere children, while others are grown up men. The business of the school commences at six in the morning and continues till eleven, and again at mid-day and continues till four. Every scholar reads a separate lesson to the master, one coming when another withdraws, so that there is a total absence of classification. The weekly periods of vacation are for Arabic students every Tuesday and Friday, and for Persian students every Thursday and Friday; and the annual periods of vacation are the whole of the month Ramzan, ten days for the Mohurram, and five days at four different periods of the year required by other religious observances.

It thus appears that this institution has no organization or discipline and that the course of instruction is exceedingly meagre; and the question arises whether the interference of Government through the General Committee of Public Instruction or in any other way is justifiable; and if so to what useful purposes that interference might be directed. The recent confirmation of this endowment under Regulation II. of 1819 has been mentioned; but as far as I can learn this decision has the effect only of declaring the lands to be Lakhiraj or not liable to assessment by Government without determining the purposes to which their annual profits should be applied. If any of those purposes are of a strictly public nature, the interference of Government in order to secure attention to them is not precluded.

Without going into a verbal discussion of the terms of the royal grant, nothing would seem to be less objectionable than to recognize and confirm in perpetuity the practical interpretation put upon it by every successive holder of the endowment. That interpretation indicates four distinct purposes formerly mentioned, viz., the support of the Khunkar families; the maintenance of public worship; hospitality to the poor and sick; and the promotion of learning. The present holders of the endowment might be reasonably required to separate the funds applicable to the two former purposes which are personal and religious, from those which are applicable to the two latter which are of public and general interest; and after this separation which might be effected by amicable representations of its propriety and advantages, they would remain sole and uncontrolled disposers of the personal and religious fund, and under the control of Government the sole trustees of the public and general fund.

Musafir-ul-Islam, one of the holders of the endowment, at the same time that he stated the total produce of the estate to be


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RV 973 (Rh)


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116 8,000 Rupees, estimated his expenditure on account of the madrasa at one-fourth or 2,000 Rupees, adding that his brother Aziz-ul-Islam refused to contribute anything to the support of the institution, in consequence of which the number of students was one-half less than it had formerly been. If we assume 30,000 Rupees to be the real annual produce of the estate of which one-fourth is applicable to the promotion of learning and one-fourth to the relief of the poor and sick, the general and public fund would be equal to 15,000 Rupees per annum. The first object of the interference of Government would be to secure this or any other just amount of fixed property for the maintenance of the school and hospital; the second would be to procure the adoption of a determinate course of useful instruction; the third to claim and exercise a visiting power; and the fourth to require periodical returns. The attainment of these objects would make this institution a more efficient and useful one than it is at present, without disturbing the tenure of the property or encroaching on the lawful rights of its present holders.

While I offer these suggestions, I am at the same time strongly impressed with the conviction that the interference of Government with such institutions would be most beneficially exerted, not with reference to the circumstances of only one of them, but to the rights and duties of all institutions of the same class, so as by general rules to preserve their property, purify their management, and provide for their effectual supervision and real usefulness. If ever the whole subject should come before Government for consideration, its interference would be salutary not only with the view of providing for the just, economical, and most useful application of all such endowments now existing, but also with the view of laying a foundation on which, under the protection of known laws and regulations, similar endowments may hereafter be established.

II. Hindu Schools of Learning.—These may be considered either as endowed or unendowed.

I have met with only two instances of teachers of Hindu schools of learning in the actual enjoyment of endowments. At Basudevpur (No. 72) Srinatha Survabhauma has a small endowment of eight rupees per annum; and at Samaskhalasi (No. III) Kalinatha Vachaspati has an endowment of sixty rupees per annum. The founder of these endowments was the Ranee. The present holders are both mere grammarians, in no way distinguished among their brethren for their talents and acquirements. It may be inferred that the endowments were made for the encouragement of learning only from the fact that learned teachers are the incumbents.

Representations were also made to me respecting certain endowments which formerly existed, but which have been recently discontinued, and are claimed as still rightfully due to persons now


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Rh alive. The following explanation of the circumstances was given to me.

The Ranee Bhawani is stated to have been the founder of all the endowments referred to, and the mode that she adopted of giving effect to her wishes was to arrange with the collector of the district for a fixed increase of the annual assessment to which her estates were liable, the increase being equal to the various endowments which she established, and which were to be paid in perpetuity through the collector. Her estates, it is represented, thus became burdened with a permanent increase of annual assessment to Government, which increase continues to be levied from the successive holders of the estates to whom they have descended or by whom they have been purchased, while the endowments have been discontinued to the heirs and representatives of those on whom they were originally bestowed. The following are four cases of this description particularly described:—

1.—At Bejpara Amhatti, Gadadhara Siddhanta received in the above-mentioned manner 120 Rupees per annum which was continued to his eldest son; but on his death the payment was discontinued by the collector, as is alleged, about twelve years ago, although there are members of the family fully competent to fulfil the purposes of the endowment.

2.—At the same place there is a similar case in the family of Kasikanta Nyaya Punchanana, who received 120 Rupees per annum, which, after his death, was continued to his two sons, but on the death of one of them it was withdrawn from the other.

3.—At Boria, in the thana of Chaugaon a sum of 60 Rupees per annum was paid in the same way to Rudrakanta Bhattacharya and discontinued since his death.

4.—The fourth case is that which is imperfectly described in the Report of 1st July 1835, on the state of education in Bengal, p. 114. The details there given were taken from a Memoir prepared at the India House on education in this country, and published by order of the House of Commons in 1832. The facts appear to be that Ranee Bhawani established the endowment of 90 Rupees per annum in favor originally of Sripati Vidyalankara, after whose death it continued to be paid to his eldest son Chandra Sekhar Tarkavagisa, and after his death to the three younger sons Kasiswara Vachaspati, Govindarama Siddhanta, and Hararama Bhattacharya. Since their death the payment of the endowment has been discontinued to the family, although two members of it, one a son of Kasiswara Vachaspati, and the other a son of Govindarama Siddhanta, have each a school of learning at Tajpur in the thana of Chaugaon. This case is the more worthy of notice because, as appears from the statement prepared at the India House, the Government in 1813, on the recommendation of the Revenue Board, sanctioned the payment in perpetuity, on


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Rh The unendowed Hindu schools of learning in the Nattore thana is taught by 39 Pundits of whom thirty-seven are Brahmans, and two are of the vaidya or medical caste.

The two medical professors are brothers and jointly conduct a medical school at Vaidya Belghariya. There is no instance of two or more Brahman-pundits in a similar way co-operating with each other, and uniting their talents and acquirements for their mutual advantage. Every one stands or falls by himself. In this district, and even in a single thana, there are materials for a Hindu University in which all the branches of Sanscrit learning might be taught; but instead of such a combination each Pundit teaches separately the branch or branches of learning which he has studied most, or for which there is the greatest demand, and the students make their selections and remove from one to another at their pleasure. The Brahman-pundits are either Varendra or Vaidika Brahmans, the former so-called from the ancient name of the district in which they reside, and the latter, as is supposed, from the former devotion of that class to the study of the Vedas, although in this district at the present day they are mere grammarians and of very limited attainments.

The Pundits are of all ages, from twenty-five to eighty-two; some just entering upon life proud of their learning and panting for distinction; others of middle age, either enjoying a well-earned reputation and a moderate competence, or disappointed in their expectations and anxious respecting the future; and some more advanced in years, possessing the heart-felt veneration of their countrymen; while others appear to be neglected and sinking to the grave under the pressure of poverty. All were willing to believe and desirous to be assured that Government intended to do something, as the fruit of the present inquiry, for the promotion of learning,—a duty which is in their minds constantly associated with the obligations attaching to the rulers of the country. The humbleness and simplicity of their characters, their dwellings, and their apparel, forcibly contrast with the extent of their acquirements and the refinement of their feelings. I saw men not only unpretending, but plain and simple in their manners, and although seldom, if ever, offensively coarse, yet reminding me of the very humblest classes of English and Scottish peasantry; living constantly half naked, and realizing in this respect the descriptions of savage life; inhabiting huts which, if we connect moral consequences with physical causes, might be supposed to have the effect of stunting the growth of their minds, or in which only the most contracted minds might be supposed to have room to dwell—and yet several of these men are adepts in the subtleties of the profoundest grammar of what is probably the most philosophical language in existence; not only practically skilled in the niceties of its usage, but also in the principles of its structure; familiar with all the varieties and


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