From the Caves and Jungles of Hindostan Part 10

In order to wipe away the traces of the morning's perplexities from our minds, Sham Rao invited us to sit on the verandah, by the wide entrance of his idol room, whilst the family prayers were going on. Nothing could suit us better. It was nine o'clock, the usual time of the morning prayers. Sham Rao went to the well to get ready, and dress himself, as he said, though the process was more like undressing. In a few moments he came back wearing only a dhuti, as during dinner time, and with his head uncovered. He went straight to his idol room. The moment he entered we heard the loud stroke of a bell that hung under the ceiling, and that continued tolling all the time the prayers lasted.

The Babu explained to us that a little boy was pulling the bell rope from the roof.

Sham Rao stepped in with his right foot and very slowly. Then he approached the altar and sat on a little stool with his legs crossed.

At the opposite side of the room, on the red velvet shelves of an altar that resembled an etagere in the drawing-room of some fas.h.i.+onable lady, stood many idols. They were made of gold, of silver, of bra.s.s and of marble, according to their im-portance and merits. Maha-Deva or s.h.i.+va was of gold. Gunpati or Ganesha of silver, Vishnu in the form of a round black stone from the river Gandaki in Nepal. In this form Vishnu is called Lakshmi-Narayan. There were also many other G.o.ds unknown to us, who were wors.h.i.+pped in the shapes of big sea-sh.e.l.ls, called Chakra.

Surya, the G.o.d of the sun, and the kula-devas, the domestic G.o.ds, were placed in the second rank. The altar was sheltered by a cupola of carved sandal-wood. During the night the G.o.ds and the offerings were covered by a huge bell gla.s.s. On the walls there were many sacred images representing the chief episodes in the biographies of the higher G.o.ds.

Sham Rao filled his left hand with ashes, murmuring prayers all the while, covered it for a second with the right one, then put some matter to the ashes, and mixing the two by rubbing his hands together, he traced a line on his face with this mixture by moving the thumb of his right hand from his nose upwards, then from the middle of the forehead to the right temple, then back again to the left temple. Having done with his face he proceeded to cover with wet ashes his throat, arms, shoulders, his back, head and ears. In one corner of the room stood a huge bronze font filled with water. Sham Rao made straight to it and plunged into it three times, dhuti, head, and all, after which he came out looking exactly like a well-favored dripping wet Triton. He twisted the only lock of hair on the top of his shaved head and sprinkled it with water. This operation concluded the first act.

The second act began with religious meditations and with mantrams, which, by really pious people, must be repeated three times a day--at sunrise, at noon and at sunset. Sham Rao loudly p.r.o.nounced the names of twenty-four G.o.ds, and each name was accompanied by a stroke of the bell.

Having finished he first shut his eyes and stuffed his ears with cotton, then pressed his left nostril with two fingers of his left hand, and having filled his lungs with air through the right nostril, pressed the latter also. Then he tightly closed his lips, so that breathing became impossible. In this position every pious Hindu must mentally repeat a certain verse, which is called the Gayatri. These are sacred words which no Hindu will dare to p.r.o.nounce aloud. Even in repeating them mentally he must take every precaution not to inhale anything impure.

I am bound by my word of honor never to repeat the whole of this prayer, but I may quote a few unconnected sentences:

"Om... Earth... Heaven.... Let the adored light of.... [here follows a name which must not be p.r.o.nounced] shelter me. Let thy Sun, O thou only One, shelter me, the unworthy... I shut my eyes, I shut my ears, I do not breathe... in order to see, hear and breathe thee alone. Throw light upon our thoughts [again the secret name]... "

It is curious to compare this Hindu prayer with the celebrated prayer of Descartes' "Meditation III" in his L'Existence de Dieu. It runs as follows, if I remember rightly:

"Now I shut my eyes, cover my ears, and dismiss all my five senses, I will dwell on the thought of G.o.d alone, I will meditate on His quality and look on the beauty of this wondrous radiancy."

After this prayer Sham Rao read many other prayers, holding with two fingers his sacred Brahmanical thread. After a while began the ceremony of "the was.h.i.+ng of the G.o.ds." Taking them down from the altar, one after the other, according to their rank, Sham Rao first plunged them in the big font, in which he had just bathed himself, and then bathed them in milk in a smaller bronze font by the altar. The milk was mixed up with curds, b.u.t.ter, honey, and sugar, and so it cannot be said that this cleansing served its purpose. No wonder we were glad to see that the G.o.ds underwent a second bathing in the first font and then were dried with a clean towel.

When the G.o.ds were arranged in their respective places, the Hindu traced on them the sectarian signs with a ring from his left hand. He used white sandal paint for the lingam and red for Gunpati and Surya. Then he sprinkled them with aromatic oils and covered them with fresh flowers.

The long ceremony was finished by "the awakening of the G.o.ds." A small bell was repeatedly rung under the noses of the idols, who, as the Brahman probably supposed, all went to sleep during this tedious ceremony.

Having noticed, or fancied, which often amounts to the same thing, that they were wide awake, he began offering them his daily sacrifices, lighting the incense and the lamps, and, to our great astonishment, snapping his fingers from time to time, as if warning the idols to "look out." Having filled the room with clouds of incense and fumes of burning camphor, he scattered some more flowers over the altar and sat on the small stool for a while, murmuring the last prayers. He repeatedly held the palms of his hands over the flame of the tapers and rubbed his face with them. Then he walked round the altar three times, and, having knelt three times, retreated backwards to the door.

A little while before our host had finished his morning prayers the ladies of the house came into the room. They brought each a small stool and sat in a row murmuring prayers and telling the beads of their rosaries.

The part played by the rosaries in India is as important as in all Buddhist countries. Every G.o.d has his favorite flower and his favorite material for a rosary. The fakirs are simply covered with rosaries. The rosary is called mala and consists of one hundred and eight beads. Very pious Hindus are not content to tell the beads when praying; they must hide their hands during this ceremony in a bag called gomukha, which means the cow's mouth.

We left the women to their prayers and followed our host to the cow house. The cow symbolizes the "fostering earth," or Nature, and is wors.h.i.+pped accordingly. Sham Rao sat down by the cow and washed her feet, first with her own milk, then with water. He gave her some sugar and rice, covered her forehead with powdered sandal, and adorned her horns and four legs with chains of flowers. He burned some incense under her nostrils and brandished a burning lamp over her head. Then he walked three times round her and sat down to rest. Some Hindus walk round the cow one hundred and eight times, rosary in hand. But our Sham Rao had a slight tendency to freethinking, as we knew, and besides, he was too much of an admirer of Haeckel. Having rested himself, he filled a cup with water, put in it the cow's tail for a moment, and then drank it!

After this he performed the rite of wors.h.i.+pping the sun and the sacred plant tulsi. Unable to bring the G.o.d Surya from his heavenly altar and wash him in the sacred font, Sham Rao contented himself by filling his own mouth with water, standing on one leg, and spirting this water towards the sun. Needless to say it never reached the orb of day, but, very unexpectedly, sprinkled us instead.----

It is still a mystery to us why the plant tulsi, Royal Basilic.u.m, is wors.h.i.+pped. However, towards the end of September we yearly witnessed the strange ceremony of the wedding of this plant with the G.o.d Vishnu, notwithstanding that tulsi bears the t.i.tle of Krishna's bride, probably because of the latter being an incarnation of Vishnu. On these occasions pots of this plant are painted and adorned with tinsel. A magical circle is traced in the garden and the plant is put in the middle of it. A Brahman brings an idol of Vishnu and begins the marriage ceremony, standing before the plant. A married couple hold a shawl between the plant and the G.o.d, as if screening them from each other, the Brahman utters prayers, and young women, and especially unmarried girls, who are the most ardent wors.h.i.+ppers of tulsi, throw rice and saffron over the idol and the plant. When the ceremony is concluded, the Brahman is presented with the shawl, the idol is put in the shade of his wife, the Hindus clap their hands, rend everyone's ears with the noise of tom-toms, let off fireworks, offer each other pieces of sugar-cane, and rejoice in every conceivable way till the dawn of the next day.

A Witch's Den

Our kind host Sham Rao was very gay during the remaining hours of our visit. He did his best to entertain us, and would not hear of our leaving the neighborhood without having seen its greatest celebrity, its most interesting sight. A jadu wala--sorceress--well known in the district, was just at this time under the influence of seven sister-G.o.ddesses, who took possession of her by turns, and spoke their oracles through her lips. Sham Rao said we must not fail to see her, be it only in the interests of science.

The evening closes in, and we once more get ready for an excursion. It is only five miles to the cavern of the Pythia of Hindostan; the road runs through a jungle, but it is level and smooth. Besides, the jungle and its ferocious inhabitants have ceased to frighten us. The timid elephants we had in the "dead city" are sent home, and we are to mount new behemoths belonging to a neighboring Raja. The pair, that stand before the verandah like two dark hillocks, are steady and trust worthy.

Many a time these two have hunted the royal tiger, and no wild shrieking or thunderous roaring can frighten them. And so, let us start!

The ruddy flames of the torches dazzle our eyes and increase the forest gloom. Our surroundings seem so dark, so mysterious. There is something indescribably fascinating, almost solemn, in these night-journeys in the out-of-the-way corners of India. Everything is silent and deserted around you, everything is dozing on the earth and overhead. Only the heavy, regular tread of the elephants breaks the stillness of the night, like the sound of falling hammers in the underground smithy of Vulcan.

From time to time uncanny voices and murmurs are heard in the black forest.

"The wind sings its strange song amongst the ruins," says one of us, "what a wonderful acoustic phenomenon!" "Bhuta, bhuta!" whisper the awestruck torch-bearers. They brandish their torches and swiftly spin on one leg, and snap their fingers to chase away the aggressive spirits.

The plaintive murmur is lost in the distance. The forest is once more filled with the cadences of its invisible nocturnal life--the metallic whirr of the crickets, the feeble, monotonous croak of the tree-frog, the rustle of the leaves. From time to time all this suddenly stops short and then begins again, gradually increasing and increasing.

Heavens! What teeming life, what stores of vital energy are hidden under the smallest leaf, the most imperceptible blades of gra.s.s, in this tropical forest! Myriads of stars s.h.i.+ne in the dark blue of the sky, and myriads of fireflies twinkle at us from every bush, moving sparks, like a pale reflection of the far-away stars.

We left the thick forest behind us, and reached a deep glen, on three sides bordered with the thick forest, where even by day the shadows are as dark as by night. We were about two thousand feet above the foot of the Vindhya ridge, judging by the ruined wall of Mandu, straight above our heads. Suddenly a very chilly wind rose that nearly blew our torches out. Caught in the labyrinth of bushes and rocks, the wind angrily shook the branches of the blossoming syringas, then, shaking itself free, it turned back along the glen and flew down the valley, howling, whistling and shrieking, as if all the fiends of the forest together were joining in a funeral song.

"Here we are," said Sham Rao, dismounting. "Here is the village; the elephants cannot go any further."

"The village? Surely you are mistaken. I don't see anything but trees."

"It is too dark to see the village. Besides, the huts are so small, and so hidden by the bushes, that even by daytime you could hardly find them. And there is no light in the houses, for fear of the spirits."

"And where is your witch? Do you mean we are to watch her performance in complete darkness?"

Sham Rao cast a furtive, timid look round him; and his voice, when he answered our questions, was somewhat tremulous.

"I implore you not to call her a witch! She may hear you.... It is not far off, it is not more than half a mile. Do not allow this short distance to shake your decision. No elephant, and even no horse, could make its way there. We must walk.... But we shall find plenty of light there.... "

This was unexpected, and far from agreeable. To walk in this gloomy Indian night; to scramble through thickets of cactuses; to venture in a dark forest, full of wild animals--this was too much for Miss X----.

She declared that she would go no further. She would wait for us in the howdah, on the elephant's back, and perhaps would go to sleep.

Narayan was against this parti de plaisir from the very beginning, and now, without explaining his reasons, he said she was the only sensible one among us.

"You won't lose anything," he remarked, "by staying where you are. And I only wish everyone would follow your example."

"What ground have you for saying so, I wonder?" remonstrated Sham Rao, and a slight note of disappointment rang in his voice, when he saw that the excursion, proposed and organized by himself, threatened to come to nothing. "What harm could be done by it? I won't insist any more that the 'incarnation of G.o.ds' is a rare sight, and that the Europeans hardly ever have an opportunity of witnessing it; but, besides, the Kangalim in question is no ordinary woman. She leads a holy life; she is a prophetess, and her blessing could not prove harmful to any one. I insisted on this excursion out of pure patriotism."

"Sahib, if your patriotism consists in displaying before foreigners the worst of our plagues, then why did you not order all the lepers of your district to a.s.semble and parade before the eyes of our guests? You are a patel, you have the power to do it."

How bitterly Narayan's voice sounded to our unaccustomed ears. Usually he was so even-tempered, so indifferent to everything belonging to the exterior world.

Fearing a quarrel between the Hindus, the colonel remarked, in a conciliatory tone, that it was too late for us to reconsider our expedition. Besides, without being a believer in the "incarnation of G.o.ds," he was personally firmly convinced that demoniacs existed even in the West. He was eager to study every psychological phenomenon, wherever he met with it, and whatever shape it might a.s.sume.

It would have been a striking sight for our European and American friends if they had beheld our procession on that dark night. Our way lay along a narrow winding path up the mountain. Not more than two people could walk together--and we were thirty, including the torch-bearers. Surely some reminiscence of night sallies against the confederate Southerners had revived in the colonel's breast, judging by the readiness with which he took upon himself the leaders.h.i.+p of our small expedition. He ordered all the rifles and revolvers to be loaded, despatched three torch-bearers to march ahead of us, and arranged us in pairs. Under such a skilled chieftain we had nothing to fear from tigers; and so our procession started, and slowly crawled up the winding path.

It cannot be said that the inquisitive travelers, who appeared later on, in the den of the prophetess of Mandu, shone through the freshness and elegance of their costumes. My gown, as well as the traveling suits of the colonel and of Mr. Y---- were nearly torn to pieces. The cactuses gathered from us whatever tribute they could, and the Babu's disheveled hair swarmed with a whole colony of gra.s.shoppers and fireflies, which, probably, were attracted thither by the smell of cocoa-nut oil. The stout Sham Rao panted like a steam engine. Narayan alone was like his usual self; that is to say, like a bronze Hercules, armed with a club. At the last abrupt turn of the path, after having surmounted the difficulty of climbing over huge, scattered stones, we suddenly found ourselves on a perfectly smooth place; our eyes, in spite of our many torches, were dazzled with light; and our ears were struck by a medley of unusual sounds.

A new glen opened before us, the entrance of which, from the valley, was well masked by thick trees. We understood how easily we might have wandered round it, without ever suspecting its existence. At the bottom of the glen we discovered the abode of the celebrated Kangalim.

The den, as it turned out, was situated in the ruin of an old Hindu temple in tolerably good preservation. In all probability it was built long before the "dead city," because during the epoch of the latter, the heathen were not allowed to have their own places of wors.h.i.+p; and the temple stood quite close to the wall of the town, in fact, right under it. The cupolas of the two smaller lateral paG.o.das had fallen long ago, and huge bushes grew out of their altars. This evening, their branches were hidden under a ma.s.s of bright colored rags, bits of ribbon, little pots, and various other talismans; because, even in them, popular superst.i.tion sees something sacred.

"And are not these poor people right? Did not these bushes grow on sacred ground? Is not their sap impregnated with the incense of offerings, and the exhalations of holy anchorites, who once lived and breathed here?"