(42)Bereavements

My Brother JyotirindraMy Brother Jyotirindra

Arithmetic remained uninfluenced by patriotic fervour; and while enthusiasm flamed higher and higher to the tune of patriotic songs, three timesthree went on steadily making nine on the wrong side of the balance sheet.

One of the misfortunes which always pursues the unbusinesslike is that, while they are as easy to read as an open book, they never learn to read the character of others. And since it takes them the whole of their lifetime and all their resources to find out this weakness of theirs, they never get the chance of profiting by experience. While the passengers were having free refreshments, the staff showed no signs of being starved either, but nevertheless the greatest gain remained with my brother in the ruin he so valiantly faced.

The daily bulletins of victory or disaster which used to arrive from the theatre of action kept us in a fever of excitement. Then one day came the news that the steamerSwadeshihad fouled the Howrah bridge and sunk. With this last loss my brother completely overstepped the limits of his resources, and there was nothing for it but to wind up the business.

In the meantime death made its appearance in our family. Before this, I had never met Death face to face. When my mother died I was quite a child. She had been ailing for quite a long time,and we did not even know when her malady had taken a fatal turn. She used all along to sleep on a separate bed in the same room with us. Then in the course of her illness she was taken for a boat trip on the river, and on her return a room on the third storey of the inner apartments was set apart for her.

On the night she died we were fast asleep in our room downstairs. At what hour I cannot tell, our old nurse came running in weeping and crying: "O my little ones, you have lost your all!" My sister-in-law rebuked her and led her away, to save us the sudden shock at dead of night. Half awakened by her words, I felt my heart sink within me, but could not make out what had happened. When in the morning we were told of her death, I could not realize all that it meant for me.

As we came out into the verandah we saw my mother laid on a bedstead in the courtyard. There was nothing in her appearance which showed death to be terrible. The aspect which death wore in that morning light was as lovely as a calm and peaceful sleep, and the gulf between life and its absence was not brought home to us.

Only when her body was taken out by the main gateway, and we followed the procession to the cremation ground, did a storm of grief pass through me at the thought that mother would never returnby this door and take again her accustomed place in the affairs of her household. The day wore on, we returned from the cremation, and as we turned into our lane I looked up at the house towards my father's rooms on the third storey. He was still in the front verandah sitting motionless in prayer.

She who was the youngest daughter-in-law of the house took charge of the motherless little ones. She herself saw to our food and clothing and all other wants, and kept us constantly near, so that we might not feel our loss too keenly. One of the characteristics of the living is the power to heal the irreparable, to forget the irreplaceable. And in early life this power is strongest, so that no blow penetrates too deeply, no scar is left permanently. Thus the first shadow of death which fell on us left no darkness behind; it departed as softly as it came, only a shadow.

When, in later life, I wandered about like a madcap, at the first coming of spring, with a handful of half-blown jessamines tied in a corner of my muslin scarf, and as I stroked my forehead with the soft, rounded, tapering buds, the touch of my mother's fingers would come back to me; and I clearly realised that the tenderness which dwelt in the tips of those lovely fingers was the very same as that which blossoms every day in thepurity of these jessamine buds; and that whether we know it or not, this tenderness is on the earth in boundless measure.

The acquaintance which I made with Death at the age of twenty-four was a permanent one, and its blow has continued to add itself to each succeeding bereavement in an ever lengthening chain of tears. The lightness of infant life can skip aside from the greatest of calamities, but with age evasion is not so easy, and the shock of that day I had to take full on my breast.

That there could be any gap in the unbroken procession of the joys and sorrows of life was a thing I had no idea of. I could therefore see nothing beyond, and this life I had accepted as all in all. When of a sudden death came and in a moment made a gaping rent in its smooth-seeming fabric, I was utterly bewildered. All around, the trees, the soil, the water, the sun, the moon, the stars, remained as immovably true as before; and yet the person who was as truly there, who, through a thousand points of contact with life, mind, and heart, was ever so much more true for me, had vanished in a moment like a dream. What perplexing self-contradiction it all seemed to me as I looked around! How was I ever to reconcile that which remained with that which had gone?

The terrible darkness which was disclosed to me through this rent, continued to attract me night and day as time went on. I would ever and anon return to take my stand there and gaze upon it, wondering what there was left in place of what had gone. Emptiness is a thing man cannot bring himself to believe in; that which isnot, is untrue; that which is untrue, is not. So our efforts to find something, where we see nothing, are unceasing.

Just as a young plant, surrounded by darkness, stretches itself, as it were on tiptoe, to find its way out into the light, so when death suddenly throws the darkness of negation round the soul it tries and tries to rise into the light of affirmation. And what other sorrow is comparable to the state wherein darkness prevents the finding of a way out of the darkness?

And yet in the midst of this unbearable grief, flashes of joy seemed to sparkle in my mind, now and again, in a way which quite surprised me. That life was not a stable permanent fixture was itself the sorrowful tidings which helped to lighten my mind. That we were not prisoners for ever within a solid stone wall of life was the thought which unconsciously kept coming uppermost in rushes of gladness. That which I had held I was made to let go—this was the sense of loss which distressed me,—but when at the same moment Iviewed it from the standpoint of freedom gained, a great peace fell upon me.

The all-pervading pressure of worldly existence compensates itself by balancing life against death, and thus it does not crush us. The terrible weight of an unopposed life force has not to be endured by man,—this truth came upon me that day as a sudden, wonderful revelation.

With the loosening of the attraction of the world, the beauty of nature took on for me a deeper meaning. Death had given me the correct perspective from which to perceive the world in the fulness of its beauty, and as I saw the picture of the Universe against the background of Death I found it entrancing.

At this time I was attacked with a recrudescence of eccentricity in thought and behaviour. To be called upon to submit to the customs and fashions of the day, as if they were something soberly and genuinely real, made me want to laugh. Icouldnot take them seriously. The burden of stopping to consider what other people might think of me was completely lifted off my mind. I have been about in fashionable book shops with a coarse sheet draped round me as my only upper garment, and a pair of slippers on my bare feet. Through hot and cold and wet I used to sleep out on the verandah of the third storey. There the stars andI could gaze at each other, and no time was lost in greeting the dawn.

This phase had nothing to do with any ascetic feeling. It was more like a holiday spree as the result of discovering the schoolmaster Life with his cane to be a myth, and thereby being able to shake myself free from the petty rules of his school. If, on waking one fine morning we were to find gravitation reduced to only a fraction of itself, would we still demurely walk along the high road? Would we not rather skip over many-storied houses for a change, or on encountering the monument take a flying jump, rather than trouble to walk round it? That was why, with the weight of worldly life no longer clogging my feet, I could not stick to the usual course of convention.

Alone on the terrace in the darkness of night I groped all over like a blind man trying to find upon the black stone gate of death some device or sign. Then when I woke with the morning light falling on that unscreened bed of mine, I felt, as I opened my eyes, that my enveloping haze was becoming transparent; and, as on the clearing of the mist the hills and rivers and forests of the scene shine forth, so the dew-washed picture of the world-life, spread out before me, seemed to become renewed and ever so beautiful.

According to the Hindu calendar, each year is ruled by a particular planet. So have I found that in each period of life a particular season assumes a special importance. When I look back to my childhood I can best recall the rainy days. The wind-driven rain has flooded the verandah floor. The row of doors leading into the rooms are all closed. Peari, the old scullery maid, is coming from the market, her basket laden with vegetables, wading through the slush and drenched with the rain. And for no rhyme or reason I am careering about the verandah in an ecstasy of joy.

This also comes back to me:—I am at school, our class is held in a colonnade with mats as outer screens; cloud upon cloud has come up during the afternoon, and they are now heaped up, covering the sky; and as we look on, the rain comes down in close thick showers, the thunder at intervals rumbling long and loud; some mad woman with nails of lightning seems to be rending the sky from end to end; the mat walls tremble under the blasts of wind as if they would be blown in; we can hardly see to read, for the darkness. The Pandit gives us leave to close our books. Then leaving the storm to do the romping and roaring for us, we keep swinging our dangling legs; and my mind goesright away across the far-off unending moor through which the Prince of the fairy tale passes.

I remember, moreover, the depth of theSravan[55]nights. The pattering of the rain finding its way through the gaps of my slumber, creates within a gladsome restfulness deeper than the deepest sleep. And in the wakeful intervals I pray that the morning may see the rain continue, our lane under water, and the bathing platform of the tank submerged to the last step.

But at the age of which I have just been telling, Autumn is on the throne beyond all doubt. Its life is to be seen spread under the clear transparent leisure ofAswin.[56]And in the molten gold of this autumn sunshine, softly reflected from the fresh dewy green outside, I am pacing the verandah and composing, in the modeJogiya, the song:

In this morning light I do not know what it is that my heart desires.

The autumn day wears on, the house gong sounds 12 noon, the mode changes; though mymind is still filled with music, leaving no room for call of work or duty; and I sing:

What idle play is this with yourself, my heart,through the listless hours?

Then in the afternoon I am lying on the white floorcloth of my little room, with a drawing book trying to draw pictures,—by no means an arduous pursuit of the pictorial muse, but just a toying with the desire to make pictures. The most important part is that which remains in the mind, and of which not a line gets drawn on the paper. And in the meantime the serene autumn afternoon is filtering through the walls of this little Calcutta room filling it, as a cup, with golden intoxication.

I know not why, but all my days of that period I see as if through this autumn sky, this autumn light—the autumn which ripened for me my songs as it ripens the corn for the tillers; the autumn which filled my granary of leisure with radiance; the autumn which flooded my unburdened mind with an unreasoning joy in fashioning song and story.

The great difference which I see between the Rainy-season of my childhood and the Autumn of my youth is that in the former it is outer Nature which closely hemmed me in keeping me entertained with its numerous troupe, its variegated make-up, its medley of music; while the festivitywhich goes on in the shining light of autumn is in man himself. The play of cloud and sunshine is left in the background, while the murmurs of joy and sorrow occupy the mind. It is our gaze which gives to the blue of the autumn sky its wistful tinge and human yearning which gives poignancy to the breath of its breezes.

My poems have now come to the doors of men. Here informal goings and comings are not allowed. There is door after door, chamber within chamber. How many times have we to return with only a glimpse of the light in the window, only the sound of the pipes from within the palace gates lingering in our ears. Mind has to treat with mind, will to come to terms with will, through many tortuous obstructions, before giving and taking can come about. The foundation of life, as it dashes into these obstacles, splashes and foams over in laughter and tears, and dances and whirls through eddies from which one cannot get a definite idea of its course.

Sharps and Flatsis a serenade from the streets in front of the dwelling of man, a plea to be allowed an entry and a place within that house of mystery.

This world is sweet,—I do not want to die.I wish to dwell in the ever-living life of Man.

This is the prayer of the individual to the universal life.

When I started for my second voyage to England, I made the acquaintance on board ship of Asutosh Chaudhuri. He had just taken the M. A. degree of the Calcutta University and was on his way to England to join the Bar. We were together only during the few days the steamer took from Calcutta to Madras, but it became quite evident that depth of friendship does not depend upon length of acquaintance. Within this short time he so drew me to him by his simple natural qualities of heart, that the previous life-long gap in our acquaintance seemed always to have been filled with our friendship.

When Ashu came back from England he became one of us.[57]He had not as yet had time or opportunity to pierce through all the barriers with which his profession is hedged in, and so become completely immersed in it. The money-bags of his clients had not yet sufficiently loosened the strings which held their gold, and Ashu was still an enthusiast in gathering honey from various gardens of literature. The spirit of literature which then saturated his being had nothing of the mustiness of library morocco about it, but was fragrant with the scent of unknown exotics from over theseas. At his invitation I enjoyed many a picnic amidst the spring time of those distant woodlands.

He had a special taste for the flavour of French literature. I was then writing the poems which came to be published in the volume entitledKadi o Komal, Sharps and Flats. Ashu could discern resemblances between many of my poems and old French poems he knew. According to him the common element in all these poems was the attraction which the play of world-life had for the poet, and this had found varied expression in each and every one of them. The unfulfilled desire to enter into this larger life was the fundamental motive throughout.

"I will arrange and publish these poems for you," said Ashu, and accordingly that task was entrusted to him. The poem beginningThis world is sweetwas the one he considered to be the keynote of the whole series and so he placed it at the beginning of the volume.

Ashu was very possibly right. When in childhood I was confined to the house, I offered my heart in my wistful gaze to outside nature in all its variety through the openings in the parapet of our inner roof-terrace. In my youth the world of men in the same way exerted a powerful attraction on me. To that also I was then an outsider and looked out upon it from the roadside.My mind standing on the brink called out, as it were, with an eager waving of hands to the ferryman sailing away across the waves to the other side. For Life longed to start on life's journey.

It is not true that my peculiarly isolated social condition was the bar to my plunging into the midst of the world-life. I see no sign that those of my countrymen who have been all their lives in the thick of society feel, any more than I did, the touch of its living intimacy. The life of our country has its high banks, and its flight of steps, and, on its dark waters falls the cool shade of the ancient trees, while from within the leafy branches over-head thekoelcooes forth its ravishing old-time song. But for all that it is stagnant water. Where is its current, where are the waves, when does the high tide rush in from the sea?

Did I then get from the neighbourhood on the other side of our lane an echo of the victorious pæan with which the river, falling and rising, wave after wave, cuts its way through walls of stone to the sea? No! My life in its solitude was simply fretting for want of an invitation to the place where the festival of world-life was being held.

Man is overcome by a profound depression while nodding through his voluptuously lazy hours of seclusion, because in this way he is deprived of full commerce with life. Such is the despondencyfrom which I have always painfully struggled to get free. My mind refused to respond to the cheap intoxication of the political movements of those days, devoid, as they seemed, of all strength of national consciousness, with their complete ignorance of the country, their supreme indifference to real service of the motherland. I was tormented by a furious impatience, an intolerable dissatisfaction with myself and all around me. Much rather, I said to myself, would I be an Arab Bedouin!

While in other parts of the world there is no end to the movement and clamour of the revelry of free life, we, like the beggar maid, stand outside and longingly look on. When have we had the wherewithal to deck ourselves for the occasion and go and join in it? Only in a country where the spirit of separation reigns supreme, and innumerable petty barriers divide one from another, need this longing to realise the larger life of the world in one's own remain unsatisfied.

I strained with the same yearning towards the world of men in my youth, as I did in my childhood towards outside nature from within the chalk-ring drawn round me by the servants. How rare, how unattainable, how far away it seemed! And yet if we cannot get into touch with it, if from it no breeze can blow, no current come, if no road bethere for the free goings and comings of travellers, then the dead things that accumulate around us never get removed, but continue to be heaped up till they smother all life.

During the Rains there are only dark clouds and showers. And in the Autumn there is the play of light and shade in the sky, but that is not all-absorbing; for there is also the promise of corn in the fields. So in my poetical career, when the rainy season was in the ascendant there were only my vaporous fancies which stormed and showered; my utterance was misty, my verses were wild. And with theSharps and Flatsof my Autumn, not only was there the play of cloud-effects in the sky, but out of the ground crops were to be seen rising. Then, in the commerce with the world of reality, both language and metre attempted definiteness and variety of form.

Thus ends another Book. The days of coming together of inside and outside, kin and stranger, are closing in upon my life. My life's journey has now to be completed through the dwelling places of men. And the good and evil, joy and sorrow, which it thus encountered, are not to be lightly viewed as pictures. What makings and breakings, victories and defeats, clashings and minglings, are here going on!

I have not the power to disclose and display thesupreme art with which the Guide of my life is joyfully leading me through all its obstacles, antagonisms and crookednesses towards the fulfilment of its innermost meaning. And if I cannot make clear all the mystery of this design, whatever else I may try to show is sure to prove misleading at every step. To analyse the image is only to get at its dust, not at the joy of the artist.

So having escorted them to the door of the inner sanctuary I take leave of my readers.

Printed in the United States of America

FOOTNOTES:[1]A jingling sentence in the Bengali Child's Primer.[2]Exercises in two-syllables.[3]Roofed colonnade or balcony. The writer's family house is an irregular three-storied mass of buildings, which had grown with the joint family it sheltered, built round several courtyards or quadrangles, with long colonnades along the outer faces, and narrower galleries running round each quadrangle, giving access to the single rows of rooms.[4]The men's portion of the house is the outer; and the women's the inner.[5]These Bustees or settlements consisting of tumbledown hovels, existing side by side with palatial buildings, are still one of the anomalies of Calcutta.Tr.[6]Corresponding to "Wonderland."[7]There are innumerable renderings of the Ramayana in the Indian languages.[8]A kind of crisp unsweetened pancake taken like bread along with the other courses.[9]Food while being eaten, and utensils or anything else touched by the hand engaged in conveying food to the mouth, are considered ceremonially unclean.[10]The writer is the youngest of seven brothers. The sixth brother is here meant.[11]Obsolete word meaning bee.[12]The lane, a blind one, leads, at right angles to the front verandah, from the public main road to the grounds round the house.[13]God of Death.[14]Goddess of Learning.[15]The Jupiter Pluvius of Hindu Mythology.[16]The King of the Yakshas is the Pluto of Hindu Mythology.[17]Corresponding to Lethe.[18]Krishna's playground.[19]Correspondence clerk.[20]Spices wrapped in betel leaf.[21]It is considered sinful for non-brahmins to cast glances on neophytes during the process of their sacred-thread investiture, before the ceremony is complete.[22]Two novices in the hermitage of the sage Kanva, mentioned in the Sanskrit drama, Sakuntala.[23]The text for self-realisation.[24]Bards or reciters.[25]The Cow and the Brahmin are watchwords of modern Hindu Orthodoxy.[26]An instrument on which the keynote is strummed to accompany singing.[27]A large proportion of words in the literary Bengali are derived unchanged from the Sanskrit.[28]Servants call the master and mistress father, and mother, and the children brothers and sisters.[29]Name of Vishnu in his aspect of slayer of the proud demon, Madhu.[30]Nirada is a Sanscrit word meaningcloud, being a compound ofnira= water andda= giver. In Bengali it is pronouncednirode.[31]Betel-leaf and spices.[32]Father of the well-known artists Gaganendra and Abanindra.Ed.[33]In Bengali this word has come to mean an informal uninvited gathering.[34]Systems of notation were not then in use. One of the most popular of the present-day systems was subsequently devised by the writer's brother here mentioned.Tr.[35]The new bride of the house, wife of the writer's fourth brother, above-mentioned.Tr.[36]It may be helpful to the foreign reader to explain that the expert singer of Indian music improvises more or less on the tune outline made over to him by the original composer, so that the latter need not necessarily do more than give a correct idea of such outline.Tr.[37]This would mean "the genius of Bhubanmohini" if that be taken as the author's name.[38]Gifts of cloth for use as wearing apparel are customary by way of ceremonial offerings of affection, respect or seasonable greeting.[39]The old Vaishnava poets used to bring their name into the last stanza of the poem, this serving as their signature. Bhanu and Rabi both mean the Sun.Tr.[40]The dried and stripped centre-vein of a cocoanut leaf gives a long tapering stick of the average thickness of a match stick, and a bundle of these goes to make the common Bengal household broom which in the hands of the housewife is popularly supposed to be useful in keeping the whole household in order from husband downwards. Its effect on a bare back is here alluded to.—Tr.[41]There was a craze for phrenology at the time.Tr.[42]Latterly Sir Tarak Palit, a life-long friend of the writer's second brother.Tr.[43]Saraswati, the goddess of learning, is depicted in Bengal as clad in white and seated among a mass of lotus flowers.Tr.[44]With Indian music it is not a mere question of correctly rendering a melody exactly as composed, but the theme of the original composition is the subject of an improvised interpretative elaboration by the expounding Artist.Tr.[45]Valmiki Pratibha means the genius of Valmiki. The plot is based on the story of Valmiki, the robber chief, being moved to pity and breaking out into a metrical lament on witnessing the grief of one of a pair of cranes whose mate was killed by a hunter. In the metre which so came to him he afterwards composed hisRamayana.Tr.[46]Some Indian classic melodic compositions are designed on a scheme of accentuation, for which purpose the music is set, not to words, but to unmeaning notation-sounds representing drum-beats or plectrum-impacts which in Indian music are of a considerable variety of tone, each having its own sound-symbol. TheTelenais one such style of composition.Tr.[47]Reciters of Puranic legendary lore.Tr.[48]The Goddess of Wealth.[49]As distinguished generally from different provincial styles, but chiefly from the Dravidian style prevalent in the South.Tr.[50]Many of the Hindustani classic modes are supposed to be best in keeping with particular seasons of the year, or times of the day.Tr.[51]The world, as the Indian boy knows it from fairy tale and folklore, has seven seas and thirteen rivers.Tr.[52]This is addressed to Yashoda, mother of Krishna, by his playmates. Yashoda would dress up her darling every morning in his yellow garment with a peacock plume in his hair. But when it came to the point, she was nervous about allowing him, young as he was, to join the other cowherd boys at the pasturage. So it often required a great deal of persuasion before they would be allowed to take charge of him. This is part of theVaishnavaparable of the child aspect of Krishna's play with the world.Tr.[53]A Busti is an area thickly packed with shabby tiled huts, with narrow pathways running through, and connecting it with the main street. These are inhabited by domestic servants, the poorer class of artisans and the like. Such settlements were formerly scattered throughout the town even in the best localities, but are now gradually disappearing from the latter.Tr.[54]One of Bankim Babu's brothers.[55]The month corresponding to July-August, the height of the rainy season.[56]The month of Aswin corresponds to September-October, the long vacation time for Bengal.[57]Referring to his marriage with the writer's niece, Pratibha.Tr.

[1]A jingling sentence in the Bengali Child's Primer.

[2]Exercises in two-syllables.

[3]Roofed colonnade or balcony. The writer's family house is an irregular three-storied mass of buildings, which had grown with the joint family it sheltered, built round several courtyards or quadrangles, with long colonnades along the outer faces, and narrower galleries running round each quadrangle, giving access to the single rows of rooms.

[4]The men's portion of the house is the outer; and the women's the inner.

[5]These Bustees or settlements consisting of tumbledown hovels, existing side by side with palatial buildings, are still one of the anomalies of Calcutta.Tr.

[6]Corresponding to "Wonderland."

[7]There are innumerable renderings of the Ramayana in the Indian languages.

[8]A kind of crisp unsweetened pancake taken like bread along with the other courses.

[9]Food while being eaten, and utensils or anything else touched by the hand engaged in conveying food to the mouth, are considered ceremonially unclean.

[10]The writer is the youngest of seven brothers. The sixth brother is here meant.

[11]Obsolete word meaning bee.

[12]The lane, a blind one, leads, at right angles to the front verandah, from the public main road to the grounds round the house.

[13]God of Death.

[14]Goddess of Learning.

[15]The Jupiter Pluvius of Hindu Mythology.

[16]The King of the Yakshas is the Pluto of Hindu Mythology.

[17]Corresponding to Lethe.

[18]Krishna's playground.

[19]Correspondence clerk.

[20]Spices wrapped in betel leaf.

[21]It is considered sinful for non-brahmins to cast glances on neophytes during the process of their sacred-thread investiture, before the ceremony is complete.

[22]Two novices in the hermitage of the sage Kanva, mentioned in the Sanskrit drama, Sakuntala.

[23]The text for self-realisation.

[24]Bards or reciters.

[25]The Cow and the Brahmin are watchwords of modern Hindu Orthodoxy.

[26]An instrument on which the keynote is strummed to accompany singing.

[27]A large proportion of words in the literary Bengali are derived unchanged from the Sanskrit.

[28]Servants call the master and mistress father, and mother, and the children brothers and sisters.

[29]Name of Vishnu in his aspect of slayer of the proud demon, Madhu.

[30]Nirada is a Sanscrit word meaningcloud, being a compound ofnira= water andda= giver. In Bengali it is pronouncednirode.

[31]Betel-leaf and spices.

[32]Father of the well-known artists Gaganendra and Abanindra.Ed.

[33]In Bengali this word has come to mean an informal uninvited gathering.

[34]Systems of notation were not then in use. One of the most popular of the present-day systems was subsequently devised by the writer's brother here mentioned.Tr.

[35]The new bride of the house, wife of the writer's fourth brother, above-mentioned.Tr.

[36]It may be helpful to the foreign reader to explain that the expert singer of Indian music improvises more or less on the tune outline made over to him by the original composer, so that the latter need not necessarily do more than give a correct idea of such outline.Tr.

[37]This would mean "the genius of Bhubanmohini" if that be taken as the author's name.

[38]Gifts of cloth for use as wearing apparel are customary by way of ceremonial offerings of affection, respect or seasonable greeting.

[39]The old Vaishnava poets used to bring their name into the last stanza of the poem, this serving as their signature. Bhanu and Rabi both mean the Sun.Tr.

[40]The dried and stripped centre-vein of a cocoanut leaf gives a long tapering stick of the average thickness of a match stick, and a bundle of these goes to make the common Bengal household broom which in the hands of the housewife is popularly supposed to be useful in keeping the whole household in order from husband downwards. Its effect on a bare back is here alluded to.—Tr.

[41]There was a craze for phrenology at the time.Tr.

[42]Latterly Sir Tarak Palit, a life-long friend of the writer's second brother.Tr.

[43]Saraswati, the goddess of learning, is depicted in Bengal as clad in white and seated among a mass of lotus flowers.Tr.

[44]With Indian music it is not a mere question of correctly rendering a melody exactly as composed, but the theme of the original composition is the subject of an improvised interpretative elaboration by the expounding Artist.Tr.

[45]Valmiki Pratibha means the genius of Valmiki. The plot is based on the story of Valmiki, the robber chief, being moved to pity and breaking out into a metrical lament on witnessing the grief of one of a pair of cranes whose mate was killed by a hunter. In the metre which so came to him he afterwards composed hisRamayana.Tr.

[46]Some Indian classic melodic compositions are designed on a scheme of accentuation, for which purpose the music is set, not to words, but to unmeaning notation-sounds representing drum-beats or plectrum-impacts which in Indian music are of a considerable variety of tone, each having its own sound-symbol. TheTelenais one such style of composition.Tr.

[47]Reciters of Puranic legendary lore.Tr.

[48]The Goddess of Wealth.

[49]As distinguished generally from different provincial styles, but chiefly from the Dravidian style prevalent in the South.Tr.

[50]Many of the Hindustani classic modes are supposed to be best in keeping with particular seasons of the year, or times of the day.Tr.

[51]The world, as the Indian boy knows it from fairy tale and folklore, has seven seas and thirteen rivers.Tr.

[52]This is addressed to Yashoda, mother of Krishna, by his playmates. Yashoda would dress up her darling every morning in his yellow garment with a peacock plume in his hair. But when it came to the point, she was nervous about allowing him, young as he was, to join the other cowherd boys at the pasturage. So it often required a great deal of persuasion before they would be allowed to take charge of him. This is part of theVaishnavaparable of the child aspect of Krishna's play with the world.Tr.

[53]A Busti is an area thickly packed with shabby tiled huts, with narrow pathways running through, and connecting it with the main street. These are inhabited by domestic servants, the poorer class of artisans and the like. Such settlements were formerly scattered throughout the town even in the best localities, but are now gradually disappearing from the latter.Tr.

[54]One of Bankim Babu's brothers.

[55]The month corresponding to July-August, the height of the rainy season.

[56]The month of Aswin corresponds to September-October, the long vacation time for Bengal.

[57]Referring to his marriage with the writer's niece, Pratibha.Tr.

The following pages contain advertisements of Macmillan books by the same author.

BY THE SAME AUTHORPersonalityCloth, 12mo.Herein are brought together some of the lectures which Sir Rabindranath Tagore delivered while in this country. Among those included are found: What is Art? The World of Personality, The Second Birth, My School and Meditation. Many of the thousands of people who heard Sir Rabindranath speak on these different subjects will doubtless be glad of the opportunity here presented for further study of his thoughts and philosophy.Songs of KabirCloth, 12mo, $1.25. Leather, $1.75."Tagore has given his songs their melodic English translation and Miss Evelyn Underhill has prepared an excellent preface for the volume which outlines the life and philosophy of 'Kabir.'"Review of Reviews."No one in the least sympathetic to spiritual aspiration can read these outpourings without catching fire at their flame and getting a sense of supernal things. Tagore, a kindred spirit, has done a service in making this old mystic, whose soul experiences did not make him abstract, whose high song was that of the ascetic, but of a weaver who trod the common ways of man, known to English readers."Bellman, Minneapolis, Minn."Upon the reality of life he erects his faith, and buttresses it with whatever of devotional good he may find in any religion. No ascetic, Kabir pictures the mystic world of his belief with a beautiful richness of symbolism."Philadelphia Public Ledger."Not only students of Indian literature or of comparative religions will welcome this striking translation of a fifteenth-century Indian mystic. Every one who is capable of responding to an appeal to cast off the swathings of formalism and come out into spiritual freedom, every one who is sensitive to poetry that, while highly symbolical, is yet clear and simple and full of beauty, will read it with interest and with heart-quickening."New York Times.THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

BY THE SAME AUTHOR

Personality

Cloth, 12mo.

Herein are brought together some of the lectures which Sir Rabindranath Tagore delivered while in this country. Among those included are found: What is Art? The World of Personality, The Second Birth, My School and Meditation. Many of the thousands of people who heard Sir Rabindranath speak on these different subjects will doubtless be glad of the opportunity here presented for further study of his thoughts and philosophy.

Songs of Kabir

Cloth, 12mo, $1.25. Leather, $1.75.

"Tagore has given his songs their melodic English translation and Miss Evelyn Underhill has prepared an excellent preface for the volume which outlines the life and philosophy of 'Kabir.'"Review of Reviews.

"No one in the least sympathetic to spiritual aspiration can read these outpourings without catching fire at their flame and getting a sense of supernal things. Tagore, a kindred spirit, has done a service in making this old mystic, whose soul experiences did not make him abstract, whose high song was that of the ascetic, but of a weaver who trod the common ways of man, known to English readers."Bellman, Minneapolis, Minn.

"Upon the reality of life he erects his faith, and buttresses it with whatever of devotional good he may find in any religion. No ascetic, Kabir pictures the mystic world of his belief with a beautiful richness of symbolism."Philadelphia Public Ledger.

"Not only students of Indian literature or of comparative religions will welcome this striking translation of a fifteenth-century Indian mystic. Every one who is capable of responding to an appeal to cast off the swathings of formalism and come out into spiritual freedom, every one who is sensitive to poetry that, while highly symbolical, is yet clear and simple and full of beauty, will read it with interest and with heart-quickening."New York Times.

THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

The Cycle of Spring: A PlayCloth, 12mo, $1.25. Leather, $1.75.This, the latest and richest of the author's plays, was recently performed in the courtyard of his Calcutta home by the masters and boys of Shantiniketan. The success was immense: and naturally, for the spirit of the play is the spirit of universal youth, filled with laughter and lyric fervour, jest and pathos and resurgence: immortal youth whose every death is a rebirth, every winter an enfolded spring."All the joy, the buoyancy, the resilience, the indomitable and irrepressible hopefulness of Youth are compacted in the lines of the play. The keynote is sounded, with subtle symbolism, in the Prelude, in which the King ranks above all matters of State or of Humanity the circumstances that two gray hairs had made their appearance behind the ear that morning.... Dramatic power, philosophy and lyric charm are brilliantly blended in a work of art that has the freshness and the promise of its theme."New York Tribune."A more beautiful play than 'The Cycle of Spring' by Sir Rabindranath Tagore it would be hard to find in all literature. It embodies the spirit of youth, and one can almost hear in it the laughter of the eternally young.... Not only the glamor of the Orient but the breath of Undying Youth is in this work of Tagore, a genius so peculiar to India, so utterly inartificial, so completely of imagination all compact that his colossal power begotten of Fairyland and the World of Visions makes us poor Occidentals look very small indeed."Rochester Post Express.THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

The Cycle of Spring: A Play

Cloth, 12mo, $1.25. Leather, $1.75.

This, the latest and richest of the author's plays, was recently performed in the courtyard of his Calcutta home by the masters and boys of Shantiniketan. The success was immense: and naturally, for the spirit of the play is the spirit of universal youth, filled with laughter and lyric fervour, jest and pathos and resurgence: immortal youth whose every death is a rebirth, every winter an enfolded spring.

"All the joy, the buoyancy, the resilience, the indomitable and irrepressible hopefulness of Youth are compacted in the lines of the play. The keynote is sounded, with subtle symbolism, in the Prelude, in which the King ranks above all matters of State or of Humanity the circumstances that two gray hairs had made their appearance behind the ear that morning.... Dramatic power, philosophy and lyric charm are brilliantly blended in a work of art that has the freshness and the promise of its theme."New York Tribune.

"A more beautiful play than 'The Cycle of Spring' by Sir Rabindranath Tagore it would be hard to find in all literature. It embodies the spirit of youth, and one can almost hear in it the laughter of the eternally young.... Not only the glamor of the Orient but the breath of Undying Youth is in this work of Tagore, a genius so peculiar to India, so utterly inartificial, so completely of imagination all compact that his colossal power begotten of Fairyland and the World of Visions makes us poor Occidentals look very small indeed."Rochester Post Express.

THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

The Hungry Stones and Other StoriesCloth, 12mo, $1.35. Leather, $1.75."These short stories furnish a double guaranty of the Hindu Nobel Prize winner's rightful place among the notable literary figures of our times."New York Globe."Imagination, charm of style, poetry, and depth of feeling without gloominess, characterize this volume of stories of the Eastern poet. This new volume of his work which introduces him to English readers as a short-story writer is as significant of his power as are the verses that have preceded it."Boston Transcript."A book of strange, beautiful, widely varying tales. Through them all, the thread on which the beautiful beads are strung is the poet's mystic philosophy."New York Times."The unutterable fascination of the Orient will be found in all these beautiful tales. Exquisite art unlike that of any other living writer. Rabindranath Tagore is one of the magicians of modern literature—a transcendently great genius who brings to mammon-worshipping Western minds the fantasy, the enchantment, and the wonder of the Orient."Rochester Post Express.THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

The Hungry Stones and Other Stories

Cloth, 12mo, $1.35. Leather, $1.75.

"These short stories furnish a double guaranty of the Hindu Nobel Prize winner's rightful place among the notable literary figures of our times."New York Globe.

"Imagination, charm of style, poetry, and depth of feeling without gloominess, characterize this volume of stories of the Eastern poet. This new volume of his work which introduces him to English readers as a short-story writer is as significant of his power as are the verses that have preceded it."Boston Transcript.

"A book of strange, beautiful, widely varying tales. Through them all, the thread on which the beautiful beads are strung is the poet's mystic philosophy."New York Times.

"The unutterable fascination of the Orient will be found in all these beautiful tales. Exquisite art unlike that of any other living writer. Rabindranath Tagore is one of the magicians of modern literature—a transcendently great genius who brings to mammon-worshipping Western minds the fantasy, the enchantment, and the wonder of the Orient."Rochester Post Express.

THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

Stray BirdsFrontispiece and Decorations by Willy Pogany12mo, $1.50.Written during his present visit to America, this book may be said to contain the essence of all Tagore's poetry and philosophy, revealed by many aphorisms, epigrams and sayings.Here is the kernel of the wisdom and insight of the great Hindu seer in the form of short extracts. These sayings are the essence of his Eastern message to the Western world. The frontispiece and decorations by Willy Pogany are beautiful in themselves, and enhance the spiritual significance of this extraordinary book."Each reflects some aspect of beauty, in thought or in nature, or some of the many-sided philosophical reflections of the author. In one sense these stray birds are tiny prose poems, a fact which makes the dedication of the volume to 'T. Hara, of Yokohama,' peculiarly appropriate, for they all suggest the delicacy and minuteness of Japanese poetry as it is known to us in translation."Philadelphia Public Ledger."Pleasing and inspiring."Boston Daily Advertiser."His utterances have something of the elusive delicacy of memories of moral experiences out of a remote past."Nation.THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

Stray Birds

12mo, $1.50.

Written during his present visit to America, this book may be said to contain the essence of all Tagore's poetry and philosophy, revealed by many aphorisms, epigrams and sayings.

Here is the kernel of the wisdom and insight of the great Hindu seer in the form of short extracts. These sayings are the essence of his Eastern message to the Western world. The frontispiece and decorations by Willy Pogany are beautiful in themselves, and enhance the spiritual significance of this extraordinary book.

"Each reflects some aspect of beauty, in thought or in nature, or some of the many-sided philosophical reflections of the author. In one sense these stray birds are tiny prose poems, a fact which makes the dedication of the volume to 'T. Hara, of Yokohama,' peculiarly appropriate, for they all suggest the delicacy and minuteness of Japanese poetry as it is known to us in translation."Philadelphia Public Ledger.

"Pleasing and inspiring."Boston Daily Advertiser.

"His utterances have something of the elusive delicacy of memories of moral experiences out of a remote past."Nation.

THE MACMILLAN COMPANYPublishers 64-66 Fifth Avenue New York

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