From Egypt to Japan

As the boatmen rested on their oars, that we might observe the strange scene, C – started with horror to see a corpse in the water. It was already half decayed, and obscene birds were fluttering over it. But this is too common a sight in Benares to raise any emotion in the breast of the Hindoo, whose prayer is that he may die on the banks of the Ganges. Does his body drift down with the stream, or become food for the fowls of the air, his soul floats to its final rest in the Deity, as surely as the Ganges rolls onward to the sea.

But look! here is another scene. We are approaching the Burning Ghaut, and I see piles of wood, and human bodies, and smoke and flame. I bade the boatmen draw to the shore, that we might have a clearer view of this strange sight. Walking along the bank, we came close to the funeral piles. Several were waiting to be lighted. When all is ready, the nearest male relative walks round and round the pile, and then applies to it a lighted withe of straw. Here was a body just dressed for the last rites. It was wrapped in coarse garments, perhaps all that affection could give. Beside it stood a woman, watching it with eager eyes, lest any rude hand should touch the form which, though dead, was still beloved. I looked with pity into her sad, sorrowful face. What a tale of affection was there! – of love for the life that was ended, and the form that was cherished, that was soon to be but ashes, and to float away upon the bosom of the sacred river.

Another pile was already lighted, and burning fiercely. I stood close to it, till driven away by the heat and smoke. As the flames closed round the form, portions of the body were exposed. Now the hair was consumed in a flash, leaving the bare skull; now the feet showed from the other end of the pile. It was a ghastly sight. Now a horrid smell filled the air, and still the pile glowed like a furnace, crackling with the intense heat, and shot out tongues of flame that seemed eager to lick up every drop of blood.

In this disposal of the dead there is nothing to soothe the mourner like a Christian burial, when the body is committed to the earth, ashes to ashes, dust to dust, when a beloved form is laid down under the green turf gently, as on a mother's breast.

The spectacle of this morning, with the similar one at Allahabad, have set me a-thinking. I ask, What idea do the Hindoos attach to bathing in the Ganges? Is it purification or expiation, or both? Is it the putting away of sin by the washing of water; the cleansing of the body for the sins of the soul? Or is there in it some idea of atonement? What is the fascination of this religious observance? Perhaps no stranger can fully understand it, or enter into the feeling with which the devout Hindoo regards the sacred river. The problem grows the more we study it. However we approach the great river of India, we find a wealth of associations gathering around it such as belongs to no other river on the face of the earth. No other is so intimately connected with the history and the whole life of a people. Other rivers have poetical or patriotic associations. The ancient Romans kept watch on the Tiber, as the modern Germans keep watch on the Rhine. But these are associations of country and of patriotic pride – not of life, not of existence, not of religion. In these respects the only river in the world which approaches the Ganges is the Nile, which, coming down from the Highlands of Central Africa, floods the long valley, which it has itself made in the desert, turning the very sands into fertility, and thus becoming the creator and life-giver of Egypt.

What the Nile is to Egypt, the Ganges is to a part of India, giving life and verdure to plains that but for it were a desert. As it bursts through the gates of the Himalayas, and sweeps along with resistless current, cooling with its icy breath the hot plains of India, and giving fertility to the rice fields of Bengal, it may well seem to the Hindoo the greatest visible emblem of Almighty power and Infinite beneficence.

But it is more than an emblem. The ancient Egyptians worshipped the Nile as a god, and in this they had the same feeling which now exists among the Hindoos in regard to the Ganges. It is not only a sacred river because of its associations; it is itself Divine, flowing, like the River of Life in the Book of Revelation, out of the throne of God. It descends out of heaven, rising in mountains whose tops touch the clouds – the sacred mountains which form the Hindoo Kylas, or Heaven, the abode of the Hindoo Trinity – of Brahma and Shiva and Vishnu. Rushing from under a glacier in the region of everlasting snow, it seems as if it gushed from the very heart of the Dweller on that holy mount; as if that flowing stream were the life-blood of the Creator. When the Hindoo has seized this idea, it takes strong hold of his imagination. As he stands on the banks of the Ganges at night, and sees its broad current quivering under the rays of the full moon, it seems indeed as if it were the clear stream flowing through the calm breast of God himself, bearing life from Him to give life to the world. Hence in his creed it has all the virtue and the "divine power that belongs in the Christian system to the blood of Christ. It makes atonement for sins that are past." "He that but looks on the Ganges," says the Hindoo proverb, "or that drinks of it, washes away the stains of a hundred births; but he that bathes in it washes away the stains of a thousand births." This is a virtue beyond that of the Nile, or the rivers of Damascus, or of the Jordan, or even of

Siloa's brook
That flowed fast by the oracle of God.

It is a virtue which can be found alone in that blood which "cleanseth from all sin."

The spectacle of such superstition produced a strong revulsion of feeling, and made me turn away from these waters that cannot cleanse the guilty soul, nor save the dying, to the Mighty Sufferer, whose blood was shed for the sins of the world, and I seemed to hear voices in far-off Christian lands singing:

E'er since by faith I saw the stream
Thy flowing wounds supply,
Redeeming love has been my theme,
And shall be till I die.

But I do not sit in judgment on the Hindoos, nor include a whole people in one general condemnation. Some of them are as noble specimens of humanity, with as much "natural goodness" as can be found anywhere; and are even religious in their way, and in zeal and devotion an example to their Christian neighbors. Of this, a very striking instance can be given here.

On the other side of the Ganges lives a grand old Hindoo, the Maharajah of Benares, and as he is famed for his hospitality to strangers, we sent him a letter by a messenger (being assured that that was the proper thing to do), saying that we should be happy to pay our respects to my lord in his castle; and in a few hours received a reply that his carriage should be sent to our hotel for us the next morning, and that his boat would convey us across the river. We did not wait for the carriage, as we were in haste to depart for Calcutta the same forenoon, but rode down in our own gharri to the river side, where we found the boat awaiting us. On the other bank stood a couple of elephants of extraordinary size, that knelt down and took us on their broad backs, and rolled off at a swinging pace to a pleasant retreat of the Maharajah a mile or two from the river, where he had a temple of his own, situated in the midst of beautiful gardens.

On our return we were marched into the courtyard of the castle, where the attendants received us, and escorted us within. The Maharajah did not make his appearance, as it was still early, but his secretary presented himself to do the honors, giving his master's respects with his photograph, and showing us every possible courtesy. We were shown through the rooms of state, where the Prince of Wales had been received a few weeks before. The view from the terrace on the river side is enchanting. It is directly on the water, and commands a view up and down the Ganges for miles, while across the smooth expanse rise the temples and palaces of the Holy City. What a place for a Brahmin to live or to die!

This Maharajah of Benares is well known all over India. He is a member of the Viceroy's Council at Calcutta, and held in universal respect by the English community. Sir William Muir, who is one of the most pronounced Christian men in India, whom some would even call a Puritan for his strictness, told me that the Maharajah was one of the best of men. And yet he is of the straitest sect of the Hindoos, who bathes in the Ganges every morning, and "does his pooja." In all religious observances he is most exemplary, often spending hours in prayer. The secretary, in excusing his master's absence, said that he had been up nearly all night engaged in his devotions. How this earnest faith in a religion so vile can consist with a life so pure and so good, is one of the mysteries of this Asiatic world which I leave to those wiser than I am to explain.

We had lingered so long that it was near the hour of our departure for Calcutta, and we were three miles up the river. The secretary accompanied us to the boat of the Maharajah, which was waiting for us, and bade us farewell, with many kind wishes that we might have a prosperous journey. Lying against the bank was the gilded barge in which the Maharajah had received and escorted the Prince of Wales. Waving our adieu, we gave the signal, and the boatmen pushed off into the stream. It was now a race against time. We had a long stretch to make in a very few minutes. I offered the men a reward if they should reach the place in time. The stalwart rowers bent to their oars, their swarthy limbs making swift strokes, and the boat shot like an arrow down the stream. I stood up in the eagerness and excitement of the chase, taking a last look at the sacred temples as we shot swiftly by. It wanted but two or three minutes of the hour as our little pinnace struck against the goal by the bridge of boats, and throwing the rupees to the boatmen, we hurried up the bank, and had just time to get fairly bestowed in the roomy first-class carriage, which we had all to ourselves, when the train started for Calcutta, and the towers and domes and minarets of the holy city of India faded from our sight.

Thinking! Still thinking! What does it all mean? Who can understand Hindooism – where it begins and where it ends? It is like the fabled tree that had its roots down in the Kingdom of Death, and spread its branches over the world. Behind it, or beneath it, is a deep philosophy, which goes down to the very beginnings of existence, and touches the most vital problems of life and death, of endless dying and living. Out of millions of ages, after a million births, following each other in long succession, at last man is cast upon the earth, but only as a bird of passage, darting swiftly through life, and then, in an endless transmigration of souls, passing through other stages of being, till he is absorbed in the Eternal All. Thus does man find his way at last back to God, as the drop of water, caught up by the sun, lifted into the cloud, descends in the rain, trickles in streams down the mountain side, and finds its way back to the ocean. So does the human soul complete the endless cycle of existence, coming from God and returning to God, to be swallowed up and lost in that Boundless Sea.

Much might be said, by way of argument, in support of this pantheistic philosophy. But whatever may be urged in favor of Hindooism in the abstract, its practical results are terrible. By a logic as close and irresistible as it is fatal, it takes away the foundation of all morality, and strikes down all goodness and virtue – all that is the glory of man, and all that is the beauty of woman. It is nothing to the purpose to quote the example of such a man as the Maharajah of Benares, for there is a strange alchemy in virtue, by which a pure nature, a high intelligence, and right moral instincts, will convert even the most pernicious doctrines to the purpose of a spiritual life. But with the mass of Hindoos it is only a system of abject superstition and terror. As we rolled along the banks of the Ganges, I thought what tales that stream could tell. Could we but listen in the dead of night, what sounds we might hear! Hush! hark! There is a footstep on the shore. The rushes on the bank are parted, and a Hindoo mother comes to the water's edge. Look! she holds a child in her arms. She starts back, and with a shriek casts it to the river monsters. Such scenes are not frequent now, because the government has repressed them by law, though infanticide is fearfully common in other ways. But even yet in secret – "darkly at dead of night" – does fanaticism sometimes pay its offering to the river which is worshipped as a god. This is what Hindooism does for the mother and for her child. Thus it wrongs at once childhood and motherhood and womanhood. Who that thinks of such scenes can but pray that a better faith may be given to the women of India, that the mother may no longer look with anguish into the face of her own child, as one doomed to destruction, but like any Christian mother, clasp her baby to her breast, thanking God who has given it to her, and bidden her keep it, and train it up for life, for virtue and for happiness.

But is there any hope of seeing Hindooism destroyed? I fear not very soon. When I think how many ages it has stood, and what mighty forces it has resisted, the task seems almost hopeless. For centuries it fought with Buddhism for the conquest of India, and remained master of the field. Then came Mohammedanism in the days of the Mogul Empire. It gained a foothold, and reared its mosques even in the Holy City of the Hindoos. To this day the most splendid structure in Benares is the great Mosque of Aurungzebe. As I climbed its tall minaret, and looked over the city, I saw here and there the gilded domes and slender spires that mark the temples of Islam. But these fierce iconoclasts, who set out from Arabia to break the idols in pieces, could not destroy them here. The fanatical Aurungzebe could build his mosque, with its minaret so lofty as to overtop all the temples of Paganism; but he could not convert the idolaters. With such tenacity did they cling to their faith, that even the religion of the Prophet could make little impression, though armed with all the power of the sword.

And now come modern civilization and Christianity. The work of "tearing down" is not left to Missions alone. There is in India a vast system of National Education. In Benares there is an University whose stately halls would not look out of place among the piles of Oxford. In the teaching there is a rigid – I had almost said a religious – abstinence from religion. But science is taught, and science confutes the Hindoo cosmogony. When it is written in the Purânas that the world rests on the back of an elephant, and that the elephant stands on the back of a tortoise, and the tortoise on the back of the great serpent Nâga, it needs but a very little learning to convince the young Hindoo that his sacred books are a mass of fables. But this does not make him a Christian. It lands him in infidelity, and leaves him there. And this is the state of the educated mind of India, of what is sometimes designated as Young India, or Young Bengal. Here they stand – deep in the mire of unbelief, as if they had tried to plant their feet on the low-lying Delta of the Ganges, and found it sink beneath them, with danger of being buried in Gangetic ooze and slime. But even this is better than calling to gods that cannot help them; for at least it may give them a sense of their weakness and danger. It may be that the educated mind of India has to go through this stage of infidelity before it can come into the light of a clearer faith. At present they believe nothing, yet conform to Hindoo customs for social reasons, for fear of losing caste. This is all-powerful. It is hard for men to break away from it in detail. But once that a breach is made in their ranks, the same social tyranny may carry them over en masse, so that a nation shall be born in a day. At present the work that is going on is that of sapping and mining, of boring holes into the foundation of Hindooism; and this is done as industriously, and perhaps as effectively, by Government schools and colleges as by Missions.

At Benares we observed, in sailing up and down the Ganges, that the river had undermined a number of temples built upon its banks, and that they had fallen with their huge columns and massive architecture, and were lying in broken and shapeless masses, half covered by the water. What a spectacle of ruin and decay in the Holy City of the Hindoos! This is a fit illustration of the process which has been going on for the last half century in regard to Hindooism. The waters are washing it away, and by and by the whole colossal fabric, built up in ages of ignorance and superstition, will come crashing to the earth. Hindooism will fall, and great will be the fall of it.

CHAPTER XXI

CALCUTTA-FAREWELL TO INDIA

It is a good rule in travelling, as in rhetoric, to keep the best to the last, and wind up with a climax. But it would be hard to find a climax in India after seeing the old Mogul capitals, whose palaces and tombs outshine the Alhambra; after climbing the Himalayas, and making a pilgrimage to the holy city. And yet one feels a crescendo of interest in approaching the capital. India has three capitals – Delhi, where once reigned the Great Mogul, and which is still the centre of the Mohammedan faith; Benares, the Mecca of the Hindoos; and Calcutta, the capital of the modern British Empire. The two former we have seen; it is the last which is now before us.

Our route was southeast, along the valley of the Ganges, and through the province of Bengal. What is the magic of a name? From childhood the most vivid association I had with this part of India, was that of Bengal tigers, which were the wonder of every menagerie; and it was not strange if we almost expected to see them crouching in the forest, or gliding away in the long grass of the jungle. But Bengal has other attractions to one who rides over it. This single province of India is five times as large as the State of New York. It is a vast alluvial plain, through which the Ganges pours by a hundred mouths to the sea, its overflow giving to the soil a richness and fertility like that of the valley of the Nile, so that it supports a population equal to that of the whole of the United States. The cultivated fields that we pass show the natural wealth of the country, as the frequent towns show the density of the population. Of these the largest is Patna, the centre of the opium culture. But we did not stop anywhere, for the way was long. From Benares to Calcutta is over four hundred miles, or about as far as from New York city to Niagara Falls. We started at eleven o'clock, and kept steadily travelling all day. Night fell, and the moon rose over the plains and the palm groves, and still we fled on and on, as if pursued by the storm spirits of the Hindoo Kylas, till the morning broke, and found us on the banks of a great river filled with shipping, and opposite to a great city. This was the Hoogly, one of the mouths of the Ganges, and there was Calcutta! A carriage whirled us swiftly across the bridge, and up to the Great Eastern Hotel, where we were glad to rest, after travelling three thousand miles in India, and to exchange even the most luxurious railway carriage for beds and baths, and the comforts of civilization. The hotel stands opposite the Government House, the residence of the Viceroy of India, and supplies everything necessary to the dignity of a "burra Sahib." Soft-footed Hindoos glided silently about, watching our every motion, and profoundly anxious for the honor of being our servants. A stalwart native slept on the mat before my door, and attended on my going out and my coming in, as if I had been a grand dignitary of the Empire.

Calcutta bears a proud name in the East – that of the City of Palaces – from which a traveller is apt to experience a feeling of disappointment. And yet the English portion of the city is sufficiently grand to make it worthy to rank with the second class of European capitals. The Government House, from its very size, has a massive and stately appearance, and the other public buildings are of corresponding proportions. The principal street, called the Chowringhee road, is lined for two miles with the handsome houses of government officials or wealthy English residents. But the beauty of Calcutta is the grand esplanade, called the Maidan – an open space as large as our Central Park in New York; beginning at the Government House, and reaching to Fort William, and beyond it; stretching for two or three miles along the river, and a mile back from it to the mansions of the Chowringhee Road. This is an immense parade-ground for military and other displays. Here and there are statues of men who have distinguished themselves in the history of British India. Tropical plants and trees give to the landscape their rich masses of color and of shade, while under them and around them is spread that carpet of green so dear to the eyes of an Englishman in any part of the world – a wide sweep of soft and smooth English turf. Here at sunset one may witness a scene nowhere equalled except in the great capitals of Europe. In the middle of the day the place is deserted, except by natives, whom, being "children of the sun," he does not "smite by day," though the moon may smite them by night. The English residents are shut closely within doors, where they seek, by the waving of punkas, and by admitting the air only through mats dripping with water, to mitigate the terrible heat. But as the sun declines, and the palms begin to cast their shadows across the plain, and a cool breeze comes in from the sea, the whole English world pours forth. The carriage of the Viceroy rolls out from under the arches of the Government House, and the other officials are abroad. A stranger is surprised at the number of dashing equipages, with postilions and servants in liveries, furnished by this foreign city. These are not all English. Native princes and wealthy baboos vie with Englishmen in the bravery of their equipages, and give to the scene a touch of Oriental splendor. Officers on horseback dash by, accompanied often by fair English faces; while the band from Fort William plays the martial airs of England. It is indeed a brilliant spectacle, which, but for the turbans and the swarthy faces under them, would make the traveller imagine himself in Hyde Park.

From this single picture it is easy to see why Calcutta is to an Englishman the most attractive place of residence in India, or in all the East. It is more like London. It is a great capital – the capital of the Indian Empire; the seat of government; the residence of the Viceroy, around whom is assembled a kind of viceregal court, composed of all the high officials, both civil and military. There is an Army and Navy Club, where one may meet many old soldiers who have seen service in the Indian wars, or who hold high appointments in the present force. The assemblage of such a number of notable men makes a large and brilliant English society.

Nor is it confined to army officers or government officials. Connected with the different colleges are men who are distinguished Oriental scholars. Then there is a Bishop of Calcutta, who is the Primate of India, with his clergy, and English and American missionaries, who make altogether a very miscellaneous society.[8 - There are not many Americans in Calcutta, and as they are few, we are the more concerned that they should be respectable, and not dishonor our national character. Sometimes I am told we have had representatives of whom we had no reason to be proud. We are now most fortunate in our Consul, General Litchfield, a gentleman of excellent character, who is very obliging to his countrymen, and commands in a high degree the respect of the English community. There is here also an American pastor, Dr. Thorburn, who is very popular, and whose people are building him a new church while he is absent on a visit to his own country; and what attracts a stranger still more, an excellent family of American ladies, engaged in the Zenana Mission, which is designed to reach Hindoo women, who, as they live in strict seclusion, can never hear of Christianity except through those of their own sex. This hospitable "Home" was made ours for a part of the time that we were in Calcutta, for which, and for all the kindness of these excellent ladies, we hold it in grateful remembrance.] Here Macaulay lived for three years as a member of the Governor's Council, and was the centre of a society which, if it lacked other attractions, must have found a constant stimulus in his marvellous conversation.

And yet with all these attractions of Calcutta, English residents still pine for England. One can hardly converse with an English officer, without finding that it is his dream to get through with his term of service as soon as he may, and return to spend the rest of his days in his dear native island. Even Macaulay – with all the resources that he had in himself, with all that he found Anglo-Indian society, and all that he made it – regarded life in India as only a splendid exile.

The climate is a terrible drawback. Think of a country, where in the hot season the mercury rises to 117-120° in the shade; while if the thermometer be exposed to the sun, it quickly mounts to 150, 160, or even 170°! – a heat to which no European can be exposed for half an hour without danger of sunstroke. Such is the heat that it drives the government out of Calcutta for half the year. For six months the Viceroy and his staff emigrate, bag and baggage, going up the country twelve hundred miles to Simla, on the first range of the Himalayas, which is about as if the President of the United States and his Cabinet should leave Washington on the first of May, and transfer the seat of government to some high point in the Rocky Mountains.

But the climate is not the only, nor the chief, drawback to life in India. It is the absence from home, from one's country and people, which makes it seem indeed like exile. Make the best of it, Calcutta is not London. What a man like Macaulay misses, is not the English climate, with its rains and fogs, but the intellectual life, which centres in the British capital. It was this which made him write to his sister that "A lodgings up three pairs of stairs in London was better than a palace in a compound at Chowringhee." I confess I cannot understand how any man, who has a respectable position in his own country, should choose Calcutta, or any other part of India, as a place of residence, except for a time; as a merchant goes abroad for a few years, in the hope of such gain as shall enable him to return and live in independence in England or America; or as a soldier goes to a post of duty ("Not his to ask the reason why"); or as a missionary, with the purely benevolent desire of doing good, for which he accepts this voluntary exile.

But if a man has grown, by any mental or moral process, to the idea that life is not given him merely for enjoyment; that its chief end is not to make himself comfortable – to sit at home in England, and hear the storm roar around the British Islands, and thank God that he is safe, though all the rest of the world should perish; if he but once recognize the fact that he has duties, not only to himself, but to mankind; then for such a man there is not on the round globe a broader or nobler field of labor than India. For an English statesman, however great his talents or boundless his ambition, one cannot conceive of a higher place on the earth than that of the Viceroy of India. He is a ruler over more than two hundred millions of human beings, to whose welfare he may contribute by a wise and just administration. What immeasurable good may be wrought by a Governor-General like Lord William Bentinck, of whom it was said that "he was William Penn on the throne of the Great Mogul." A share in this beneficent rule belongs to every Englishman who holds a place in the government of India. He is in a position of power, and therefore of responsibility. To such men is entrusted the protection, the safety, the comfort, and the happiness of multitudes of their fellow-men, to whom they are bound, if not by national ties, yet by the ties of a common humanity.

And for those who have no official position, who have neither place nor power, but who have intelligence and a desire to do good on a wide scale, India offers a field as broad as their ambition, where, either as moral or intellectual instructors, as professors of science or teachers of religion, they may contribute to the welfare of a great people. India is a country where, more than in almost any other in the world, European civilization comes in contact with Asiatic barbarism. Its geographical position illustrates its moral and intellectual position. It is a peninsula stretched out from the lower part of Asia into the Indian Ocean, and great seas dash against it on one side and on the other. So, intellectually and morally, is it placed "where two seas meet," where modern science attacks Hindooism on one side, and Christianity attacks it on the other.

In this conflict English intelligence has already done much for the intellectual emancipation of the people from childish ignorance and folly. In Calcutta there are a number of English schools and colleges, which are thronged with young Bengalees, the flower of the city and the province, who are instructed in the principles of modern science and philosophy. The effect on the mind of Young Bengal has been very great. An English education has accomplished all that was expected from it, except the overthrow of idolatry, and here it has conspicuously failed.

When Macaulay was in India, he devoted much of his time to perfecting the system of National Education, from which he expected the greatest results; which he believed would not only fill the ignorant and vacant minds of the Hindoos with the knowledge of modern science, but would uproot the old idolatry. In the recently published volumes of his letters is one to his father, dated Calcutta, Oct. 12, 1836, in which he says:

"Our English schools are flourishing wonderfully. We find it difficult – in some places impossible – to provide instruction for all who want it. At the single town of Hoogly 1400 boys are learning English. The effect of this education on the Hindoos is prodigious. No Hindoo who has received an English education ever remains sincerely attached to his religion. Some continue to profess it as a matter of policy; but many profess themselves pure Deists, and some embrace Christianity. It is my firm belief that, if our plans of education are followed up, there will not be a single idolater among the reputable classes in Bengal thirty years hence. And this will be effected without any efforts to proselytize; without the smallest interference with religious liberty; merely by the natural operation of knowledge and reflection."

These sanguine expectations have been utterly disappointed. Since that letter was written, forty years have passed, and every year has turned out great numbers of educated young men, instructed in all the principles of modern science; and yet the hold of Hindooism seems as strong as ever. I find it here in the capital, as well as in the provinces, and I do not find that it is any better by coming in contact with modern civilization. Nothing at Benares was more repulsive and disgusting than what one sees here. The deity most worshipped in Calcutta is the goddess Kali, who indeed gives name to the city, which is Anglicized from Kali-ghat. She delights in blood, and is propitiated only by constant sacrifices. As one takes his morning drive along the streets leading to her shrine, he sees them filled with young goats, who are driven to the sacred enclosure, which is like a butcher's shambles, so constantly are the heads dropping on the pavement, which is kept wet with blood. She is the patron of thieves and robbers, the one to whom the Thugs always made offerings, in setting out on their expeditions for murder. No doubt the young men educated in the English colleges despise this horrid worship. Yet in their indifference to all religion, they think it better to keep up an outward show of conformity, to retain the respect, or at least the good will, of their Hindoo countrymen, among whom it is the very first condition of any social recognition whatever, that they shall not break away from the religion of their ancestors.

How then are they to be reached? The Christian schools educate the very young; and the orphanages take neglected children and train them from the beginning. But for young men who are already educated in the government colleges, is there any way of reaching them? None, except that of open, direct, manly argument. Several years since President Seelye of Amherst College visited India, and here addressed the educated Hindoos, both in Calcutta and Bombay, on the claims of the Christian religion. He was received with perfect courtesy. Large audiences assembled to hear him, and listened with the utmost respect. What impression he produced, I cannot say; but it seems to me that this is "the way to do it," or at least one way, and a way which gives good hope of success.

In fighting this battle against idolatry, I think we should welcome aid from any quarter, whether it be evangelical or not. While in Calcutta, I paid a visit to Keshoob Chunder Sen, whose name is well known in England from a visit which he made some years ago, as the leader of the Brahmo Somaj. I found him surrounded by his pupils, to whom he was giving instruction. He at once interrupted his teaching for the pleasure of a conversation, to which all listened apparently with great interest. He is in his creed an Unitarian, so far as he adopts the Christian faith. He recognizes the unity of God, and gives supreme importance to prayer. The interview impressed me both with his ability and his sincerity. I cannot agree with some of my missionary friends who look upon him with suspicion, because he does not go far enough. On the contrary, I think it a matter of congratulation that he has come as far as he has, and I should be glad if he could get Young Bengal to follow him. But I do not think the Brahmo Somaj has made great progress. It has scattered adherents in different parts of India, but the whole number of followers is small compared with the masses that cling to their idols. He frankly confessed that the struggle was very unequal, that the power of the old idolatry was tremendous, and especially that the despotism of caste was terrific. To break away from it, required a degree of moral courage that was very rare. The great obstacle to its overthrow was a social one, and grew out of the extreme anxiety of Hindoo parents for the marriage of their children. If they once broke away from caste, it was all over with them. They were literally outcasts. Nobody would speak to them, and they and their children were delivered over to one common curse. This social ostracism impending over them, is a terror which even educated Hindoos dare not face. And so they conform outwardly, while they despise inwardly. Hence, Keshoob Chunder Sen deserves all honor for the stand he has taken, and ought to receive the cordial support of the English and Christian community.

What I have seen in Calcutta and elsewhere satisfies me that in all wise plans for the regeneration of India, Christian missions must be a necessary part. One cannot remember but with a feeling of shame, how slow was England to receive missionaries into her Indian Empire. The first attempt of the English Church to send a few men to India was met with an outcry of disapprobation. Sydney Smith hoped the Government would send the missionaries home. When Carey first landed on these shores, he could not stay in British territory, but had to take refuge at Serampore, a Danish settlement a few miles from Calcutta, where he wrought a work which makes that a place of pilgrimage to every Christian traveller in India. We spent a day there, going over the field of his labor. He is dead, but his work survives. There he opened schools and founded a college, the first of its kind in India (unless it were the government college of Fort William in Calcutta, in which he was also a professor), and which led the way for the establishment of that magnificent system of National Education which is now the glory of India.

What Carey was in his day, Dr. Duff in Calcutta and Dr. Wilson in Bombay were a generation later, vigorous advocates of education as an indispensable means to quicken the torpid mind of India. They were the trusted advisers and counsellors of the government in organizing the present system of National Education. This is but one of many benefits for which this country has to thank missionaries. And if ever India is to be so renovated as to enter into the family of civilized and Christian nations, it will be largely by their labors. One thing is certain, that mere education will not convert the Hindoo. The experiment has been tried and failed. Some other and more powerful means must be taken to quicken the conscience of a nation deadened by ages of false religion – a religion utterly fatal to spiritual life. That such a change may come speedily, is devoutly to be wished. No intelligent traveller can visit India, and spend here two months, without feeling the deepest interest in the country and its people. Our interest grew with every week of our stay, and was strongest as we were about to leave.

The last night that we were in Calcutta, it was my privilege to address the students at one of the Scotch colleges. The hall was crowded, and I have seldom, if ever, spoken to a finer body of young men. These young Bengalees had many of them heads of an almost classical beauty; and with their grace of person heightened by their flowing white robes, they presented a beautiful array of young scholars, such as might delight the eyes of any instructor who should have to teach them "Divine philosophy." My heart "went out" to them very warmly, and as that was my last impression of India, I left it with a very different feeling from that with which I entered it – with a degree of respect for its people, and of interest in them, which I humbly conceive is the very first condition of doing them any good.

It was Sunday evening: the ship on which we were to embark for Burmah was to sail at daybreak, and it was necessary to go on board at once. So hardly had we returned from our evening service, before we drove down to the river. The steamer lay off in the stream, the tide was out, and even the native boats could not come up to where we could step on board. But the inevitable coolies were there, their long naked legs sinking in the mud, who took us on their brawny backs, and carried us to the boats, and in this dignified manner we took our departure from India.

The next morning, as we went on deck, the steamer was dropping down the river. The guns of Fort William were firing a salute; at Garden Reach we passed the palace of the King of Oude, where this deposed Indian sovereign still keeps his royal state among his serpents and his tigers. We were all day long steaming down the Hoogly. The country is very flat; there is nothing to break the monotony of its swamps and jungles, its villages of mud standing amid rice fields and palm groves. As we approach the sea the river divides into many channels, like the lagoons of Venice. All around are low lying islands, which now and then are swept by terrible cyclones that come up from the Bay of Bengal. At present their shores are overgrown with jungles, the home of wild beasts, of serpents, and crocodiles, of all slimy and deadly things, the monsters of the land and sea. Through a net-work of such lagoons, we glide out into the deep; slowly the receding shores sink till they are submerged, as if they were drowned; we have left India behind, and all around is only a watery horizon.

CHAPTER XXII

BURMAH, OR FARTHER INDIA

In America we speak of the Far West, which is an undefined region, constantly receding in the distance. So in Asia there is a Far and Farther East, ever coming a little nearer to the rising sun. When we have done with India, there is still a Farther India to be "seen and conquered." On the other side of the Bay of Bengal is a country, which, though called India, and under the East Indian Government, is not India. The very face of nature is different. It is a country not of vast plains, but of mountains and valleys, and springs that run among the hills; a country with another people than India, another language, and another religion. Looking upon the map of Asia, one sees at its southeastern extremity a long peninsula, reaching almost to the equator, with a central range of mountains, an Alpine chain, which runs through its whole length, as the Apennines run through Italy. This is the Malayan peninsula, on one side of which is Burmah, and on the other, Siam, the land of the White Elephant.

Such was the "undiscovered country" before us, as we went on deck of the good ship Malda, four days out from Calcutta, and found her entering the mouth of a river which once bore the proud name of the River of Gold, and was said to flow through a land of gold. These fabled riches have disappeared, but the majestic river still flows on, broad-bosomed like the Nile, and which of itself might make the riches of a country, as the Nile makes the riches of Egypt. This is the mighty Irrawaddy, one of the great rivers of Eastern Asia; which takes its rise in the western part of Thibet, not far from the head waters of the Indus, and runs along the northern slopes of the Himalayas, till it turns south, and winding its way through the passes of the lofty mountains, debouches into Lower Burmah, where it divides into two large branches like the Nile, making a Delta of ten thousand square miles – larger than the Delta of Egypt – whose inexhaustible fertility, yielding enormous rice harvests, has more than once relieved a famine in Bengal.