Around the World on a Bicycle Volume Ii Part 24

It is fifty miles from my chowkee to Benares, and the dread of being overtaken with serious illness away from medical a.s.sistance urges upon me the advisability of reaching there to-day, if possible. The morning is ushered in with a stiff head-wind, and the fever leaves me feeling anything but equal to pedalling against it when I mount my wheel at early daybreak. By sheer strength of will I reel off mile after mile, stopping to rest frequently at villages and under the trees.

A troop of big government elephants are having their hoofs trimmed at a village where a halt is made to obtain a bite of bread and milk. The elephants enter unmistakable objections to the process in the way of trumpeting, and act pretty much like youngsters objecting to soap and water. But a word and a gentle tap from the mahout's stick and the monster brutes roll over on their sides and submit to the inevitable with a shrill protesting trumpet.

Another diversion not less interesting than the elephants is a wrestling tournament at the police-thana, where twenty stalwart policemen, stripped as naked as the proprieties of a country where little clothing is worn anyhow will permit, are struggling for honor in the arena. Vigorous tom-toming encourages the combatants to do their best, and they flop one another over merrily, in the dampened clay, to the applause of a delighted crowd of lookers-on. The fifty miles are happily overcome by four o'clock, and with the fever heaping additional fuel on the already well-nigh unbearable heat, I arrive pretty thoroughly exhausted at Clarke's Hotel, in the European quarter of Benares.

Of all the cities of the East, Benares is perhaps the most interesting at the present day to the European tourist. Its fourteen hundred shivalas or idol temples, and two hundred and eighty mosques, its wonderful bathing ghauts swarming with pilgrims washing away their sins, the burning bodies, the sacred Ganges, the hideous idols at every corner of the streets, and its strange idolatrous population, make up a scene that awakens one to a keen appreciation of its novelty. One realizes fully that here the idolatry, the "bowing down before images" that in our Sunday-school days used to seem so unutterably wicked and perverse, so monstrous, and so far, far away, is a tangible fact. To keep up their outward appearance on a par with the holiness of their city, men streak their faces and women mark the parting in their hair with red. Sacred bulls are allowed to roam the streets at will, and the chief business of a large proportion of the population seems to be the keeping of religious observances and paying devotion to the mult.i.tudinous idols scattered about the city.

The presiding deity of Benares is the great Siva--"The Great G.o.d,"

"The Glorious," "The Three-Eyed," and lord of over one thousand similarly grandiloquent t.i.tles, and he is represented by the Bishesharnath ka shivala, a temple whose dome shines resplendent with gold-leaf, and which is known to Europeans as the Golden Temple. Siva is considered the king of all the Hindoo deities in the Benares Pauch-kos, and is consequently honored above all other idols in the number of devotees that pay homage to him daily. His income from offerings amounts to many thousands of rupees annually: there is a reservoir for the reception of offerings about three feet square by half that in depth. The Maharajah Ranjit Singh, Rajah of the Punjab, once filled this place with gold mohurs; many wealthy Hindoos have from time to time filled it with rupees.

The old guide whom I have employed to show me about then conducts me into the "Cow Temple," a filthy court containing a number of pampered-looking Brahman bulls, and several youthful bovines whose great privilege it is to roam about the court-yard and accept tid-bits from the hands of devotees. In the same court-yard-like shivala are several red idols, and the numerous comers and goers make the place as animated as a vegetable market at early morning. Priests, too, are here in numbers; seated on a central elevation they make red marks on the faces of the devotees, dipping in the mixture with their finger; in return they receive a small coin, or a pinch of rice or grain is thrown into a vessel placed there for the purpose.

In many stalls are big piles of flower-petals which devotees purchase to present as offerings. Men and women by the hundred are encountered in the narrow streets, pa.s.sing briskly along with baskets containing a supply of these petals, a dish of rice, and a bowl of water; one would think, from their business-like manner, that they were going, or had been, marketing.

They are going the morning round of their favorite G.o.ds, or the G.o.ds whose particular services they happen to stand in need of at the time; before these idols they pause for a moment, mutter their supplications, and sprinkle them with water and flower-petals, pa.s.sing from one deity to another in a most business-like, matter-of-fact manner. Women unblessed with children throng to the idols of Sidheswari and Sankatadevi, bestowing offerings and making supplication for sons and daughters; pilgrims from afar are flocking to Sakhi-Banaik, whose office it is to testify in the next world of their pilgrimage in this. No matter how far a pilgrim has come, and how many offerings he has bestowed since his arrival, unless he repair to the shivala of Sakhi Banaik and duly report his appearance, his pilgrimage will have been performed in vain.

Everywhere, in niches of the walls, under trees, on pedestals at frequent corners, are idols, hideously ugly; red idols, idols with silver faces and stone bodies, some with mouths from ear to ear, big idols, little idols, the worst omnium gatherum imaginable. Sati, nothing visible but her curious silver face, beams over a black mother-hubbard sort of gown that conceals whatever she may possess in the way of a body; Jagaddatri, the Mother of the World, with four arms, seated on a lion; Brahma, with five eyes and four mouths, curiously made to supply quadruple faces.

Karn-adeva, the handsome little G.o.d of Love (the Hindoo Cupid), whom the cruel Siva once slew with a beam from his third eye--all these and mult.i.tudinous others greet the curious sight-seer whichever way he turns.

Hanuman, too, is not forgotten, the great Monkey King who aided Kama in his expedition to Ceylon; outside the city proper is the monkey temple, where thousands of the sacred anthropoids do congregate and consider themselves at home. Then there is the fakirs' temple, the most beautifully carved shivala in Benares; here priests distribute handfuls of soaked grain to all mendicants who present themselves. The grain is supplied by wealthy Hindoos, and both priests and patrons consider it a great sin to allow a religious mendicant to go away from the temple empty-handed.

Conspicuous above all other buildings in the city is the mosque of Aurungzebe, with its two shapely minarets towering high above everything else. The view from the summit of the minarets is comprehensive and magnificently lovely; the wonderful beauty of the trees and shivalas, the green foliage, and the gilt and red temples, so beautifully carved and gracefully tapering; the broad, flowing Ganges, the busy people, the moving boats, the rajahs' palaces along the water-front, make up a truly beautiful panorama of the Sacred City of the Hindoos. From here we take a native boat and traverse the water-front to see the celebrated bathing ghauts and the strange, animated scene of pilgrims bathing, bodies burning, and swarms of people ascending and descending the broad flights of steps. How intensely eager do these dusky believers in the efficacy of "Mother Ganga" as a purifier of sin dip themselves beneath the yellow water, rinse out their mouths, sc.r.a.pe their tongues, nib, duck, splash, and disport; they fairly revel in the sacred water; happy, thrice happy they look, as well indeed they might, for now are they certain of future happiness. What the "fountain filled with blood" is to the Christian, so is the precious water of dear Ganga to the sinful Hindoo: all sins, past, present, and future, are washed away.

Next to washing in the sacred stream during life, the Hindoo's ambition is to yield up the ghost on its bank, and then to be burned on the Burning Ghaut and have his ashes cast adrift on the waters. On the Manikarnika ghaut the Hindoos burn their dead. To the unbelieving Ferenghi tourist there seems to be a "n.i.g.g.e.r in the fence" about all these heathen ceremonies, and in the burning of the dead the wily priesthood has managed to obtain a valuable monopoly on firewood, by which they have acc.u.mulated immense wealth. No Hindoo, no matter how pious he has been through life, how many offerings he has made to the G.o.ds, or how thoroughly he has scoured his yellow hide in the Ganges, can ever hope to reach Baikunt (heaven) unless the wood employed at his funeral pyre come from a domra. Domras are the lowest and most despised caste in India, a caste which no Hindoo would, under any consideration, allow himself to touch during life, or administer food to him even if starving to death; but after his holier brethren have yielded up the ghost, then the despised domra has his innings. Then it is that the relatives of the deceased have to humble themselves before the domra to obtain firing to burn the body. Realizing that they now have the pull, the wily domras sometimes bleed their mournful patrons unmercifully. As many as a thousand rupees have been paid for a fire by wealthy rajahs.

The domra who holds the monopoly at the Manikarnika ghaut is one of the richest men in Benares.

Two or three bodies swathed in white are observed waiting their turn to be burned, others are already burning, and in another spot is the corpse of some wealthier person wrapped in silver tinsel. Not the least interesting of the sights is that of men and boys here and there engaged in dipping up mud from the bottom and washing it in pans similar to the gold-pans of placer-miners; they make their livelihood by finding occasional coins and ornaments, accidentally lost by bathers. A very unique and beautifully carved edifice is the Nepaulese temple; but the carvings are unfit for popular inspection.

The whole river-front above the ghauts is occupied by temples and the palaces of rajahs, who spend a portion of their time here preparing themselves for happiness hereafter, by drinking Ganges water and propitiating the G.o.ds. On festival occasions, and particularly during an eclipse, as many as one hundred thousand people bathe in the Ganges at once; formerly many were drowned in the great crush to obtain the peculiar blessings of bathing during an eclipse, but now a large force of police is employed to regulate the movements of the people on such occasions. Formerly, also, fights were very frequent between the Mohammedans and Hindoos, owing to the clashing of their religious beliefs, but under the tolerant and conciliatory system of the British Government they now get along very well together.

A rest of two days and a few doses of quinine subdue the fever and put me in condition to resume my journey. Twelve miles from Benares, on the East Indian Kail way, is Mogul Serai, to which I deem it advisable to wheel in the evening, by way of getting started without over-exertion at first.

Two English railroad engineers are stationed at Mogul Serai, and each of them is a wheelman. They, of course, are delighted to offer me the hospitality of their quarters for the night, and, moreover, put forth various inducements for a longer stay; but being anxious to reach Calcutta, I decide to pull out again next morning.

My entertainers accompany me for a few miles out. Mogul Serai is four hundred and twelve miles from Calcutta, and at the four hundred and fourth milestone my companions bid me hearty bon voyage and return.

Splendid as are the roads round about Mogul Serai, this eight-mile stone is farther down the road than they have ever ridden before.

Twenty-five miles farther, and a sub-inspector of police begs my acceptance of curried chicken and rice. He is a five-named Mohammedan, and tells me a long story about his grandfather having been a reminder of a hundred and fifty villages, and an officer in the East India Company's army. On the pinions of his grandparents' virtues, his Oriental soul soars ambitiously after present promotion; on the strength of sundry eulogistic remarks contained in certificates already in his possession, he wants one from myself recommending him to the powers that be for their favorable consideration. He is the worst "certificate fiend" that I have met.

Near Sa.s.saram I meet a most picturesque subject for my camera, a Kajput hill-man in all the glory of shield, spear, and gayly feathered helmet.

He is leading a pack-pony laden with his travelling kit, and mechanically obeys when I motion for him to halt. He remains stationary, and regards my movements with much curiosity while I arrange the camera. When the tube is drawn out, however, and pointed at him, and I commence peeping through to arrange the focus, he gets uneasy, and when I am about ready to perpetuate the memory of his fantastic figure forever, he moves away.

Nor will any amount of beckoning obtain for me another "sitting," nor the production and holding aloft of a rupee. Whether he fancied the camera in danger of going off, or dreaded the "evil eye," can only be surmised.

The famous fleet-footed mail-carriers of Bengal are now frequently encountered on the road; they are invariably going at a bounding trot of eight or ten miles an hour. The letter-bag is attached to the end of a stick carried over the shoulder, which is also provided with rings that jingle merrily in response to the motions of the runner. The day is not far distant when all these men will be mounted on bicycles, judging from the beginning already made at Allahabad and Cawnpore. The village women hereabouts wear ma.s.sive bra.s.s ankle-ornaments, six inches broad, and which are apparently pounds in weight.

A deluge of rain during the night at Dilli converts the road into streams, and covers the low, flat land with a sheet of water. The ground is soaked full, like a wet sponge, and can absorb no more; rivers are overflowing, every weed, every blade of gra.s.s, and every tree-leaf is jewelled with glistening drops. The splendid kunkah is now gradually giving place to ordinary macadam, which is far less desirable, the heavy, pelting rain washing away the clay and leaving the surface rough.

Not less than four hours are consumed in crossing the River Sone at Dilli in a native punt, so swiftly runs the current and so broad is the overflow. The frequent drenching rains, the lowering clouds, and the persistent southern wind betoken the full vigor of the monsoons. One can only dodge from shelter to shelter between violent showers, and pedal vigorously against the stiff breeze. The prevailing weather is stormy, and inky clouds gather in ma.s.sy banks at all points of the compa.s.s, culminating in violent outbursts of thunder and lightning, wind and rain.

Occasionally, by some unaccountable freak of the elements, the monsoon veers completely around, and blowing a gale from the north, hustles me along over the cobbly surface at great speed.

Just before reaching Shergotti, on the evening of the third day from Benares, a glimpse is obtained of hills on the right. They are the first relief from the dead level of the landscape all the way from Lah.o.r.e; their appearance signifies that I am approaching the Bengal Hills. From Mogul Serai my road has been through territory not yet invaded by the revolutionizing influence of the railway, and consequently the dak bungalows are still kept up in form to provide travellers with accommodation. Chowkeedar, punkah-wallah, and sweeper are in regular attendance, and one can usually obtain curried rice, chicken, dhal, and chuppatties. An official regulation of prices is posted conspicuously in the bungalow: For room and charpoy, Rs 1; dinner, Rs 1-8; chota-hazari, Rs 1, and so on through the scale. The prices are moderate enough, even when it is considered that a dinner consists of a crow-like chicken, curried rice, and unleavened chuppatties. The chowkeedar is usually an old Sepoy pensioner, who obtains, in addition to his pension, a percentage on the money charged for the rooms--a book is kept in which travellers are required to enter their names and the amount paid.

The sweepers and punkah-wallahs are rewarded separately by the recipient of their attentions. Sometimes, if a Mohammedan, and not prohibited by caste obligations from performing these menial services, the old pensioner brings water for bathing and sweeps out one's own room himself, in which case he of course pockets the backsheesh appertaining to these duties also.

A few miles south of Shergotti the bridge spanning a tributary of the Sone is broken down, and no ferry is in operation. The stream, however, is fordable, and four stalwart Bengalis carry me across on a charpoy, hoisted on their shoulders; they stem the torrent bravely, and keep up their strength and courage by singing a refrain. From this point the road becomes undulating, and of indifferent surface; the macadam is badly washed by the soaking monsoon rains, and the low, level country is gradually merging into the jungle-covered hills of Bengal.

The character of the people has undergone a decided change since leaving Delhi and Agra, and the Bengalis impress one decidedly unfavorably in comparison with the more manly and warlike races of the Punjab. Abject servility marks the demeanor of many, and utter uselessness for any purpose whatsoever, characterizes one's intuitive opinion of a large percentage of the population of the villages. Except for the pressing nature of one's needs, the look of unutterable perplexity that comes over the face of a Bengali villager, to-day, when I ask him to obtain me something to eat, would be laughable in the extreme. "N-a-y, Sahib, n-a-y." he replies, with a show of mental distraction as great as though ordered to fetch me the moon. An appeal for rice, milk, dhal, chuppatties, at several stalls results in the same failure; everybody seems utterly bewildered at the appearance of a Sahib among them searching for something to eat. The village policeman is on duty in the land of dreams, a not unusual circ.u.mstance, by the way; but a youth scuttles off and wakes him up, and notifies him of my arrival. Anxious to atone for his shortcomings in slumbering at his post, he bestirs himself to obtain the wherewithal to satisfy my hunger, his authoritative efforts culminating in the appearance of a big dish of dhal.

The country becomes hillier, and the wild, jungle-covered hills and dark ravines alongside the road are highly suggestive of royal Bengal tigers.

The striped monsters infest these jungles in plenty; during the afternoon I pa.s.s through a village where a depredatory man-eater has been carrying off women and children within the last few days.

The chowkeedar at Burhee, my stopping-place for the night in the hill country, is a helpless old duffer, who replies "nay-hee, Sahib, nay-hee,"

with a decidedly woe-begone utterance in response to all queries about refreshments. A youth capable of understanding a little English turns up shortly, and improves the situation by agreeing to undertake the preparation of supper. Still more hopeful is the outlook when a Eurasian and a native school-master appear upon the scene, the former acting as interpreter to the genial pedagogue, who is desirous of contributing to my comfort by impressing upon my impromptu cook the importance of his duties. They become deeply interested in my tour of the world, which the scholarly pedagogue has learned of through the medium of the vernacular press. The Eurasian, not being a newspaper-reader, has not heard anything of the journey. But he has casually heard of the River Thames, and his first wondering question is as to "how I managed to cross the Thames!"

My saturated karki clothing has been duly wrung out and hung up inside the dak bungalow, the only place where it will not get wetter instead of dryer, and my cook is searching the town in quest of meat, when an English lady and gentleman drive up in a dog-cart and halt before the bungalow. Unaware of the presence of English people in the place, I am taken completely by surprise.

They are Mr. and Mrs. B, an internal revenue officer and his wife, who, having heard of my arrival, have come to invite me to dinner. Of course I am delighted, and they are equally pleased to entertain one about whose adventures they have recently been reading. Their ayah saw me ride in, and went and told her mistress of seeing a "wonderful Sahib on wheels,"

and already the report has spread that I have come down from Lah.o.r.e in four days!

A very agreeable evening is spent at Mr. E 's house, talking about the incidents of my journey, Mr. E 's tiger-hunting exploits in the neighborhood, and kindred topics. Mr. R devotes a good deal of time in the winter season to hunting tigers in the jungle round about his station, and numerous fine trophies of his prowess adorn the rooms of his house. He knows of the man-eater's depredations in the village I pa.s.sed to-day, and also of another one ahead which I shall go through to-morrow; he declares his intention of bagging them both next season.

Mrs. R arrived from Merrie England but eighteen months ago, a romantic girl whose knowledge of royal Bengal tigers was confined to the subdued habitues of sundry iron-barred cages in the Zoo. She is one of those dear confiding souls that we sometimes find out whose confidence in the omnipotent character of their husbands' ability is nothing if not charming and sublime. Upon her arrival in the wilds of Bengal she was fascinated with the loveliness of the country, and wanted her liege lord to take her into the depths of the jungle and show her a "real wild tiger." She had seen tigers in cages, but wanted to see how a real wild one looked in his native lair. One day they were out taking horseback exercise together, when, a short distance from the road, the horrible roar of a tiger awoke the echoes of the jungle and reverberated through the hills like rolling thunder. Now was the long-looked-for opportunity, and her husband playfully invited her to ride with him toward the spot whence came the roars. Mrs. R, however, had suddenly changed her mind.

Mrs. R was the first white lady the people of many of the outlying villages had ever seen on horseback, or perhaps had ever seen at all, and the timidest of them would invariably bolt into the jungle at her appearance. When her husband or any other Englishman went among them alone, the native women would only turn away their faces, but from the lady herself they would hastily run and hide. Here, also, I learn that the natives in this district are dying by the hundred with a malignant type of fever; that the present season is an exceptionally sickly one, all of which gives reason for congratulation at my own health being so good.

It is all but a sub-aqueous performance pedalling along the road next morning; the air is laden with a penetrating drizzle, the watery clouds fairly hover on the tree-tops and roll in dark ma.s.ses among the hills, while the soaked and saturated earth reeks with steam. The road is macadamized with white granite, and after one of those tremendous downpourings that occur every hour or so the wheel-worn depressions on either side become narrow streams, divided by the white central ridge.

Down the long, straight slopes these twin rivulets course right merrily, the whirling wheels of the bicycle flinging the water up higher than my head. The ravines are roaring, muddy torrents, but they are all well bridged, and although the road is lumpy, an unridable spot is very rarely encountered. For days I have not had a really dry thread of clothing, from the impossibility of drying anything by hanging it out. Under these trying conditions, a relapse of the fever is matter for daily and hourly apprehension.

The driving drizzle to-day is very uncomfortable, but less warm than usual; it is anything but acceptable to the natives; thousands are seen along the road, shivering behind their sheltering sun-shields, from which they dismally essay to extract a ray of comfort. These sun-shields are umbrella-like affairs made of thin strips of bamboo and broad leaves; they are without handles, and for protection against the sun or rain are balanced on the head like an inverted sieve. When carried in the hand they may readily be mistaken for shields. In addition to this, the men carry bamboo spears with iron points as a slipshod measure of defence against possible attacks from wild animals. When viewed from a respectable distance these articles invest the ultra-gentle Bengali with a suggestion of being on the war-path, a delusion that is really absurd in connection with the meek Bengali ryot.

The houses of the villages are now heavily thatched, and mostly enclosed with high bamboo fencing, prettily trailed with creepers; the bazaars are merely two rows of shed-like stalls between which runs the road. In lieu of the frequent painted idol, these jungle villagers bestow their devotional exercises upon rude and primitive representations of impossible men and animals made of twisted straw. These are sometimes set up in the open air on big horseshoe-shaped frames, and sometimes they are beneath a shed. In the privacy of their own dwellings the Bengali ryot bows the knee and solemnly worships a bowl of rice or a cup of arrack.

The bland and childlike native of Hindostan falls down and worships almost everything that he recognizes as being essential to his happiness and welfare, embracing a wide range of subjects, from Brahma, who created all things, to the denkhi with which their women hull the rice. This denkhi is merely a log of wood fixed on a pivot and with a hammer-like head-piece. The women manipulate it by standing on the lever end and then stepping off, letting it fall of its own weight, the hammer striking into a stone bowl of rice. The denkhi is said to have been blessed by Brahma's son Narada, the G.o.d who is distinguished as having cursed his venerable and all-creating sire and changed him from an object of worship and adoration to a l.u.s.ter after forbidden things.

The country continues hilly, with the dense jungle fringing the road; all along the way are little covered platforms erected on easily climbed poles from twelve to twenty feet high. These are apparently places of refuge where benighted wayfarers can seek protection from wild animals.

Occasionally are met the fleet-footed postmen, their rings jangling merrily as they bound briskly along; perhaps the little platforms are built expressly for their benefit, as they are not infrequently the victims of stealthy attack, the jingle of their rings attracting Mr.

Tiger instead of repelling him.

Mount Parisnath, four thousand five hundred and thirty feet high, the highest peak of the Bengal hills, overlooks my dak bungalow at Doomree, and also a region of splendid tropical scenery, dark wooded ridges, deep ravines, and rolling ma.s.ses of dark-green vegetation.

During the night the weather actually grows chilly, a raw wind laden with moisture driving me off the porch into the shelter of the bungalow. No portion of Parisnath is visible in the morning but the base, nine-tenths of its proportions being above the line of the cloud-ma.s.ses that roll along just above the trees. Another day through the hilly country and, a hundred and fifty miles from Calcutta, the flourishing coal-mining district of Asansol brings me again to the East India Railway and semi-European society and accommodation. Instead of doughy chuppatties, throat-blistering curry, and octogenarian chicken, I this morning breakfast off a welcome bottle of Ba.s.s's ale, baker's bread, and American cheese.

My experience of hotels and hotel proprietors has certainly been somewhat wide and varied within the last two years; but it remains for Rannegunj to produce something entirely novel in the matter of tariff even to one of my experience. The cuisine and service of the hotel is excellent, and well worth the charges; but the tariff is arranged so that it costs more to stay part of a day than a whole one, and more to take two meals than to take three. If a person remains a whole day, including room and three meals, it is Rs 4, and he can, of course, suit himself about staying or going if he engages or pays in advance; but should he only take dinner, room, and chota-hazari, his bill reads: Dinner, Rs 2; room, Rs 1, 8 annas; chota-hazari, rupees 1; total, Rs 4, 8 annas, or 8 annas more than if he had remained and taken another square meal. The subtle-minded proprietor of this establishment should undoubtedly take out a patent on this very unique arrangement and issue licences throughout all Bonifacedom; there would be more "millions in it" than in anything Colonel Sellers ever dreamed of.

And now, beyond Rannegunj, comes again the glorious kunkah road, after nearly three hundred miles of variable surface. Level, smooth, and broad it continues the whole sixty-five miles to Burd-wan. Notwithstanding an adverse wind, this is covered by three o'clock. The road leads through the marvellously fertile valley of the Dammoodah, an interesting region where groves of cocoa-nut palms, bamboo thickets, and thatched villages give the scenery a more decidedly tropical character than that north of the Bengal hills. Rice is still the prevailing crop, and the overflow of the Dammoodah is everywhere. Men and women are busily engaged among the pools, fishing for land-crabs, mussels, and other freshwater sh.e.l.l-fish, with triangular nets.

As my southward course brings me next day into the valley of the Hooghli River, the road partakes almost of the character of a tunnel burrowing through a ma.s.s of dense tropical vegetation. Cocoa-nut and toddy-palms mingle their feathery foliage with the dark-green of the mango, the wild pomolo, giant bamboo, and other vegetable exuberances characteristic of a hot and humid climate, and giant creepers swing from tree to tree and wind among the ma.s.s in inextricable confusion.

In this magnificent conservatory of nature big, black-faced monkeys, with tails four feet long, romp and revel through the trees, nimbly climb the creepers, and thoroughly enjoy the life amid the sylvan scenes about them. It is a curious sight to see these big anthropoids, almost as large as human beings, swing themselves deftly up among the festooned creepers at my approach--to see their queer, impish black faces peering cautiously out of their hiding-place, and to hear their peculiar squeak of surprise and apprehension as they note the strange character of my conveyance. Sometimes a gang of them will lope awkwardly along ahead of the bicycle, looking every inch like veritable imps of darkness pursuing their silent course through the chastened twilight of green-grown, subterranean pa.s.sageways, their ridiculously long tails raised aloft, and their faces most of the time looking over their shoulders.

Youthful lotus-eaters, sauntering lazily about in the vicinity of some toddy-gatherer's hamlet, hidden behind the road's impenetrable environment of green, regard with supreme indifference the evil-looking apes, bigger far than themselves, romping past; but at seeing me they scurry off the road and disappear as suddenly as the burrow-like openings in the green banks will admit.

Women are sometimes met carrying baskets of plantains or mangoes to the village bazaars; sometimes I endeavor to purchase fruit of them, but they shake their heads in silence, and seem anxious to hurry away. These women are fruit-gatherers and not fruit-sellers, consequently they cannot sell a retail quant.i.ty to me without violating their caste.