Five Years of Theosophy Part 3

Such, at the least, must have been the recommendations of one aspiring to perfect Chelaship. With the sole exception of the first, which in rare and exceptional cases might have been modified, each one of these points has been invariably insisted upon, and all must have been more or less developed in the inner nature by the Chela's unhelped exertions, before he could be actually "put to the test."

When the self-evolving ascetic--whether in, or outside the active world--has placed himself, according to his natural capacity, above, hence made himself master of his (1) Sarira--body; (2) Indriya--senses; (3) Dosha--faults; (4) Dukkha--pain; and is ready to become one with his Manas--mind; Buddhi--intellection, or spiritual intelligence; and Atma--highest soul, i.e., spirit; when he is ready for this, and, further, to recognize in Atma the highest ruler in the world of perceptions, and in the will, the highest executive energy (power), then may he, under the time-honoured rules, be taken in hand by one of the Initiates. He may then be shown the mysterious path at whose farther end is obtained the unerring discernment of Phala, or the fruits of causes produced, and given the means of reaching Apavarga--emanc.i.p.ation from the misery of repeated births, pretya-bhava, in whose determination the ignorant has no hand.

But since the advent of the Theosophical Society, one of whose arduous tasks it is to re-awaken in the Aryan mind the dormant memory of the existence of this science and of those transcendent human capabilities, the rules of Chela selection have become slightly relaxed in one respect. Many members of the Society who would not have been otherwise called to Chelaship became convinced by practical proof of the above points, and rightly enough thinking that if other men had hitherto reached the goal, they too, if inherently fitted, might reach it by following the same path, importunately pressed to be taken as candidates. And as it would be an interference with Karma to deny them the chance of at least beginning, they were given it. The results have been far from encouraging so far, and it is to show them the cause of their failure as much as to warn others against rushing heedlessly upon a similar fate, that the writing of the present article has been ordered. The candidates in question, though plainly warned against it in advance, began wrong by selfishly looking to the future and losing sight of the past. They forgot that they had done nothing to deserve the rare honour of selection, nothing which warranted their expecting such a privilege; that they could boast of none of the above enumerated merits. As men of the selfish, sensual world, whether married or single, merchants, civilian or military employees, or members of the learned professions, they had been to a school most calculated to a.s.similate them to the animal nature, least so to develop their spiritual potentialities. Yet each and all had vanity enough to suppose that their case would be made an exception to the law of countless centuries, as though, indeed, in their person had been born to the world a new Avatar! All expected to have hidden things taught, extraordinary powers given them, because--well, because they had joined the Theosophical Society. Some had sincerely resolved to amend their lives, and give up their evil courses: we must do them that justice, at all events.

All were refused at first, Col. Olcott the President himself, to begin with: and he was not formally accepted as a Chela until he had proved by more than a year's devoted labours and by a determination which brooked no denial, that he might safely be tested. Then from all sides came complaints--from Hindus, who ought to have known better, as well as from Europeans who, of course, were not in a condition to know anything at all about the rules. The cry was that unless at least a few Theosophists were given the chance to try, the Society could not endure.

Every other n.o.ble and unselfish feature of our programme was ignored--a man's duty to his neighbour, to his country, his duty to help, enlighten, encourage and elevate those weaker and less favoured than he; all were trampled out of sight in the insane rush for adeptship. The call for phenomena, phenomena, phenomena, resounded in every quarter, and the Founders were impeded in their real work and teased importunately to intercede with the Mahatmas, against whom the real grievance lay, though their poor agents had to take all the buffets. At last, the word came from the higher authorities that a few of the most urgent candidates should be taken at their word. The result of the experiment would perhaps show better than any amount of preaching what Chelaship meant, and what are the consequences of selfishness and temerity. Each candidate was warned that be must wait for year in any event, before his fitness could be established, and that he must pa.s.s through a series of tests that would bring out all there was in him, whether bad or good. They were nearly all married men, and hence were designated "Lay Chelas"--a term new in English, but having long had its equivalent in Asiatic tongues. A Lay Chela is but a man of the world who affirms his desire to become wise in spiritual things. Virtually, every member of the Theosophical Society who subscribes to the second of our three "Declared Objects" is such; for though not of the number of true Chelas, he has yet the possibility of becoming one, for he has stepped across the boundary-line which separated him from the Mahatmas, and has brought himself, as it were, under their notice. In joining the Society and binding himself to help along its work, he has pledged himself to act in some degree in concert with those Mahatmas, at whose behest the Society was organized, and under whose conditional protection it remains. The joining is then, the introduction; all the rest depends entirely upon the member himself, and he need never expect the most distant approach to the "favour" of one of our Mahatmas or any other Mahatmas in the world--should the latter consent to become known--that has not been fully earned by personal merit. The Mahatmas are the servants, not the arbiters of the Law of Karma.

Lay-Chelaship confers no privilege upon any one except that of working for merit under the observation of a Master. And whether that Master be or be not seen by the Chela makes no difference whatever as to the result: his good thought, words and deeds will bear their fruits, his evil ones, theirs. To boast of Lay Chelaship or make a parade of it, is the surest way to reduce the relationship with the Guru to a mere empty name, for it would be prima facie evidence of vanity and unfitness for farther progress. And for years we have been teaching everywhere the maxim "First deserve, then desire" intimacy with the Mahatmas.

Now there is a terrible law operative in Nature, one which cannot be altered, and whose operation clears up the apparent mystery of the selection of certain "Chelas" who have turned out sorry specimens of morality, these few years past. Does the reader recall the old proverb, "Let sleeping dogs lie?" There is a world of occult meaning in it. No man or woman knows his or her moral strength until it is tried.

Thousands go through life very respectably, because they were never put to the test. This is a truism doubtless, but it is most pertinent to the present case. One who undertakes to try for Chelaship by that very act rouses and lashes to desperation every sleeping pa.s.sion of his animal nature. For this is the commencement of a struggle for mastery in which quarter is neither to be given nor taken. It is, once for all, "To be, or Not to be;" to conquer, means Adept-ship: to fail, an ign.o.ble Martyrdom; for to fall victim to l.u.s.t, pride, avarice, vanity, selfishness, cowardice, or any other of the lower propensities, is indeed ign.o.ble, if measured by the standard of true manhood. The Chela is not only called to face all the latent evil propensities of his nature, but, in addition, the momentum of maleficent forces acc.u.mulated by the community and nation to which he belongs. For he is an integral part of those aggregates, and what affects either the individual man or the group (town or nation), reacts the one upon the other. And in this instance his struggle for goodness jars upon the whole body of badness in his environment, and draws its fury upon him. If he is content to go along with his neighbours and be almost as they are--perhaps a little better or somewhat worse than the average--no one may give him a thought. But let it be known that he has been able to detect the hollow mockery of social life, its hypocrisy, selfishness, sensuality, cupidity and other bad features, and has determined to lift himself up to a higher level, at once he is hated, and every bad, bigotted, or malicious nature sends at him a current of opposing will-power. If he is innately strong he shakes it off, as the powerful swimmer dashes through the current that would bear a weaker one away. But in this moral battle, if the Chela has one single hidden blemish--do what he may, it shall and will be brought to light. The varnish of conventionalities which "civilization" overlays us all with must come off to the last coat, and the inner self, naked and without the slightest veil to conceal its reality, is exposed. The habits of society which hold men to a certain degree under moral restraint, and compel them to pay tribute to virtue by seeming to be good whether they are so or not--these habits are apt to be all forgotten, these restraints to be all broken through under the strain of Chelaship. He is now in an atmosphere of illusions--Maya.

Vice puts on its most alluring face, and the tempting pa.s.sions attract the inexperienced aspirant to the depths of psychic debas.e.m.e.nt. This is not a case like that depicted by a great artist, where Satan is seen playing a game of chess with a man upon the stake of his soul, while the latter's good angel stands beside him to counsel and a.s.sist. For the strife is in this instance between the Chela's will and his carnal nature, and Karma forbids that any angel or Guru should interfere until the result is known. With the vividness of poetic fancy Bulwer Lytton has idealized it for us in his "Zanoni," a work which will ever be prized by the occultist while in his "Strange Story" he has with equal power shown the black side of occult research and its deadly perils.

Chelaship was defined, the other day, by a Mahatma as a "psychic resolvent, which eats away all dross and leaves only the pure gold behind." If the candidate has the latent l.u.s.t for money, or political chicanery, or materialistic scepticism, or vain display, or false speaking, or cruelty, or sensual gratification of any kind the germ is almost sure to sprout; and so, on the other hand, as regards the n.o.ble qualities of human nature. The real man comes out. Is it not the height of folly, then, for any one to leave the smooth path of commonplace life to scale the crags of Chelaship without some reasonable feeling of certainty that he has the right stuff in him? Well says the Bible: "Let him that standeth take heed lest he fall"--a text that would-be Chelas should consider well before they rush headlong into the fray! It would have been well for some of our Lay Chelas if they had thought twice before defying the tests. We call to mind several sad failures within a twelve-month. One went wrong in the head, recanted n.o.ble sentiments uttered but a few weeks previously, and became a member of a religion he had just scornfully and unanswerably proven false. A second became a defaulter and absconded with his employer's money--the latter also a Theosophist. A third gave himself up to gross debauchery, and confessed it, with ineffectual sobs and tears, to his chosen Guru.

A fourth got entangled with a person of the other s.e.x and fell out with his dearest and truest friends. A fifth showed signs of mental aberration and was brought into Court upon charges of discreditable conduct. A sixth shot himself to escape the consequences of criminality, on the verge of detection! And so we might go on and on.

All these were apparently sincere searchers after truth, and pa.s.sed in the world for respectable persons. Externally, they were fairly eligible as candidates for Chelaship, as appearances go; but "within all was rottenness and dead men's bones." The world's varnish was so thick as to hide the absence of the true gold underneath; and the "resolvent" doing its work, the candidate proved in each instance but a gilded figure of moral dross, from circ.u.mference to core.

In what precedes we have, of course, dealt but with the failures among Lay Chelas; there have been partial successes too, and these are pa.s.sing gradually through the first stages of their probation. Some are making themselves useful to the Society and to the world in general by good example and precept. If they persist, well for them, well for us all: the odds are fearfully against them, but still "there is no impossibility to him who Wills." The difficulties in Chelaship will never be less until human nature changes and a new order is evolved.

St. Paul (Rom. vii. 18,19) might have had a Chela in mind when he said "to will is present with me; but how to perform that which is good I find not. For the good I would I do not; but the evil which I would not, that I do." And in the wise Kiratarjuniyam of Bharavi it is written:--

The enemies which rise within the body, Hard to be overcome--the evil pa.s.sions-- Should manfully be fought; who conquers these Is equal to the conqueror of worlds. (XI. 32.)

(--H.P. Blavatsky)

Ancient Opinions Upon Psychic Bodies

It must be confessed that modern Spiritualism falls very short of the ideas formerly suggested by the sublime designation which it has a.s.sumed. Chiefly intent upon recognizing and putting forward the phenomenal proofs of a future existence, it concerns itself little with speculations on the distinction between matter and spirit, and rather prides itself on having demolished Materialism without the aid of metaphysics. Perhaps a Platonist might say that the recognition of a future existence is consistent with a very practical and even dogmatic materialism, but it is rather to be feared that such a materialism as this would not greatly disturb the spiritual or intellectual repose of our modern phenomenalists.* Given the consciousness with its sensibilities safely housed in the psychic body which demonstrably survives the physical carcase, and we are like men saved from shipwreck, who are for the moment thankful and content, not giving thought whether they are landed on a hospitable sh.o.r.e, or on a barren rock, or on an island of cannibals. It is not of course intended that this "hand to mouth" immortality is sufficient for the many thoughtful minds whose activity gives life and progress to the movement, but that it affords the relief which most people feel when in an age of doubt they make the discovery that they are undoubtedly to live again. To the question "how are the dead raised up, and with what body do they come?" modern Spiritualism, with its empirical methods, is not adequate to reply. Yet long before Paul suggested it, it had the attention of the most celebrated schools of philosophy, whose speculations on the subject, however little they may seem to be verified, ought not to be without interest to us, who, after all, are still in the infancy of a spiritualist revival.

--------- * "I am afraid," says Thomas Taylor in his Introduction to the Phaedo, "there are scarcely any at the present day who know that it is one thing for the soul to be separated from the body, and another for the body to be separated from the soul, and that the former is by no means a necessary consequence of the latter."

It would not be necessary to premise, but for the frequency with which the phrase occurs, that the "spiritual body" is a contradiction in terms. The office of body is to relate spirit to an objective world.

By Platonic writers it is usually termed okhema--"vehicle." It is the medium of action, and also of sensibility. In this philosophy the conception of Soul was not simply, as with us, the immaterial subject of consciousness. How warily the interpreter has to tread here, every one knows who has dipped, even superficially, into the controversies among Platonists themselves. All admit the distinction between the rational and the irrational part or principle, the latter including, first, the sensibility, and secondly, the Plastic, or that lower which in obedience to its sympathies enables the soul to attach itself to, and to organize into a suitable body those substances of the universe to which it is most congruous. It is more difficult to determine whether Plato or his princ.i.p.al followers, recognized in the rational soul or nous a distinct and separable ent.i.ty, that which is sometimes discriminated as "the Spirit." Dr. Henry More, no mean authority, repudiates this interpretation. "There can be nothing more monstrous," he says, "than to make two souls in man, the one sensitive, the other rational, really distinct from one another, and to give the name of Astral spirit to the former, when there is in man no Astral spirit beside the Plastic of the soul itself, which is always inseparable from that which is rational.

Nor upon any other account can it be called Astral, but as it is liable to that corporeal temperament which proceeds from the stars, or rather from any material causes in general, as not being yet sufficiently united with the divine body--that vehicle of divine virtue or power."

So he maintains that the Kabalistic three souls--Nephesh, Ruach, Neschamah--originate in a misunderstanding of the true Platonic doctrine, which is that of a threefold "vital congruity." These correspond to the three degrees of bodily existence, or to the three "vehicles," the terrestrial, the aerial, and the ethereal. The latter is the augoeides--the luciform vehicle of the purified soul whose irrational part has been brought under complete subjection to the rational. The aerial is that in which the great majority of mankind find themselves at the dissolution of the terrestrial body, and in which the incomplete process of purification has to be undergone during long ages of preparation for the soul's return to its primitive, ethereal state. For it must be remembered that the preexistence of souls is a distinguishing tenet of this philosophy as of the Kabala. The soul has "sunk into matter." From its highest original state the revolt of its irrational nature has awakened and developed successively its "vital congruities" with the regions below, pa.s.sing, by means of its "Plastic,"

first into the aerial and afterwards into the terrestrial condition.

Each of these regions teems also with an appropriate population which never pa.s.ses, like the human soul, from one to the other--"G.o.ds,"

"demons," and animals.* As to duration, "the shortest of all is that of the terrestrial vehicle. In the aerial, the soul may inhabit, as they define, many ages, and in the ethereal, for ever."

--------- * The allusion here is to those beings of the several kingdoms of the elements which we Theosophists, following after the Kabalists, have called the "Elementals." They never become men.

--Ed. Theos.

Speaking of the second body, Henry More says "the soul's astral vehicle is of that tenuity that itself can as easily pa.s.s the smallest pores of the body as the light does gla.s.s, or the lightning the scabbard of a sword without tearing or scorching of it." And again, "I shall make bold to a.s.sert that the soul may live in an aerial vehicle as well as in the ethereal, and that there are very few that arrive to that high happiness as to acquire a celestial vehicle immediately upon their quitting the terrestrial one; that heavenly chariot necessarily carrying us in triumph to the greatest happiness the soul of man is capable of, which would arrive to all men indifferently, good or bad, if the parting with this earthly body would suddenly mount us into the heavenly. When by a just Nemesis the souls of men that are not heroically virtuous will find themselves restrained within the compa.s.s of this caliginous air, as both Reason itself suggests, and the Platonists have unanimously determined." Thus also the most thorough-going, and probably the most deeply versed in the doctrines of the master among modern Platonists, Thomas Taylor (Introduction.

Phaedo):--"After this our divine philosopher informs that the pure soul will after death return to pure and eternal natures; but that the impure soul, in consequence of being imbued with terrene affections, will be drawn down to a kindred nature, and be invested with a gross vehicle capable of being seen by the corporeal eye.* For while a propensity to body remains in the soul, it causes her to attract a certain vehicle to herself; either of an aerial nature, or composed from the spirit and vapours of her terrestrial body, or which is recently collected from surrounding air; for according to the arcana of the Platonic philosophy, between an ethereal body, which is simple and immaterial and is the eternal connate vehicle of the soul, and a terrene body, which is material and composite, and of short duration, there is an aerial body, which is material indeed, but simple and of a more extended duration; and in this body the unpurified soul dwells for a long time after its exit from hence, till this pneumatic vehicle being dissolved, it is again invested with a composite body; while on the contrary the purified soul immediately ascends into the celestial regions with its ethereal vehicle alone."

---------- * This is the Hindu theory of nearly every one of the Aryan philosophies.--Ed. Theos.

Always it is the disposition of the soul that determines the quality of its body. "However the soul be in itself affected," says Porphyry (translated by Cudworth), "so does it always find a body suitable and agreeable to its present disposition, and therefore to the purged soul does naturally accrue a body that comes next to immateriality, that is, an ethereal one." And the same author, "The soul is never quite naked of all body, but hath always some body or other joined with it, suitable and agreeable to its present disposition (either a purer or impurer one). But that at its first quitting this gross earthly body, the spirituous body which accompanieth it (as its vehicle) must needs go away fouled and incra.s.sated with the vapours and steams thereof, till the soul afterwards by degrees purging itself, this becometh at length a dry splendour, which hath no misty obscurity nor casteth any shadow."

Here it will be seen, we lose sight of the specific difference of the two future vehicles--the ethereal is regarded as a sublimation of the aerial. This, however, is opposed to the general consensus of Plato's commentators. Sometimes the ethereal body, or augoeides, is appropriated to the rational soul, or spirit, which must then be considered as a distinct ent.i.ty, separable from the lower soul. Philoponus, a Christian writer, says, "that the Rational Soul, as to its energie, is separable from all body, but the irrational part or life thereof is separable only from this gross body, and not from all body whatsoever, but hath after death a spirituous or airy body, in which it acteth--this I say is a true opinion which shall afterwards be proved by us.... The irrational life of the soul hath not all its being in this gross earthly body, but remaineth after the soul's departure out of it, having for its vehicle and subject the spirituous body, which itself is also compounded out of the four elements, but receiveth its denomination from the predominant part, to wit, Air, as this gross body of ours is called earthy from what is most predominant therein."--Cudworth, "Intell. Syst." From the same source we extract the following: "Wherefore these ancients say that impure souls after their departure out of this body wander here up and down for a certain s.p.a.ce in their spirituous vaporous and airy body, appearing about sepulchres and haunting their former habitation. For which cause there is great reason that we should take care of living well, as also of abstaining from a fouler and grosser diet; these Ancients telling us likewise that this spirituous body of ours being fouled and incra.s.sated by evil diet, is apt to render the soul in this life also more obnoxious to the disturbances of pa.s.sions. They further add that there is something of the Plantal or Plastic life, also exercised by the soul, in those spirituous or airy bodies after death; they being nourished too, though not after the same manner, as those gross earthy bodies of ours are here, but by vapours, and that not by parts or organs, but throughout the whole of them (as sponges), they imbibing everywhere those vapours. For which cause they who are wise will in this life also take care of using a thinner and dryer diet, that so that spirituous body (which we have also at this present time within our proper body) may not be clogged and incra.s.sed, but attenuated. Over and above which, those Ancients made use of catharms, or purgations to the same end and purpose also. For as this earthy body is washed by water so is that spirituous body cleansed by cathartic vapours--some of these vapours being nutritive, others purgative. Moreover, these Ancients further declared concerning this spirituous body that it was not organized, but did the whole of it in every part throughout exercise all functions of sense, the soul hearing, seeing and perceiving all sensibles by it everywhere. For which cause Aristotle himself affirmeth in his Metaphysics that there is properly but one sense and one Sensory.

He by this one sensory meaneth the spirit, or subtle airy body, in which the sensitive power doth all of it through the whole immediately apprehend all variety of sensibles. And if it be demanded to how it comes to pa.s.s that this spirit becomes organized in sepulchres, and most commonly of human form, but sometimes in the forms of other animals, to this those Ancients replied that their appearing so frequently in human form proceeded from their being incra.s.sated with evil diet, and then, as it were, stamped upon with the form of this exterior ambient body in which they are, as crystal is formed and coloured like to those things which it is fastened in, or reflects the image of them. And that their having sometimes other different forms proceedeth from the phantastic power of the soul itself, which can at pleasure transform the spirituous body into any shape. For being airy, when it is condensed and fixed, it becometh visible, and again invisible and vanishing out of sight when it is expanded and rarified." Proem in Arist. de Anima. And Cudworth says, "Though spirits or ghosts had certain supple bodies which they could so far condense as to make them sometimes visible to men, yet is it reasonable enough to think that they could not constipate or fix them into such a firmness, grossness and solidity, as that of flesh and bone is to continue therein, or at least not without such difficulty and pain as would hinder them from attempting the same. Notwithstanding which it is not denied that they may possibly sometimes make use of other solid bodies, moving and acting them, as in that famous story of Phlegons when the body vanished not as other ghosts use to do, but was left a dead carcase behind."

In all these speculations the Anima Mundi plays a conspicuous part. It is the source and principle of all animal souls, including the irrational soul of man. But in man, who would otherwise be merely a.n.a.logous to other terrestrial animals--this soul partic.i.p.ates in a higher principle, which tends to raise and convert it to itself. To comprehend the nature of this union or hypostasis it would be necessary to have mastered the whole of Plato's philosophy as comprised in the Parmenides and the Timaeus; and he would dogmatize rashly who without this arduous preparation should claim Plato as the champion of an unconditional immortality. Certainly in the Phaedo the dialogue popularly supposed to contain all Plato's teaching on the subject--the immortality allotted to the impure soul is of a very questionable character, and we should rather infer from the account there given that the human personality, at all events, is lost by successive immersions into "matter." The following pa.s.sage from Plutarch (quoted by Madame Blavatsky, "Isis Unveiled," vol. ii. p. 284) will at least demonstrate the antiquity of notions which have recently been mistaken for fanciful novelties. "Every soul hath some portion of nous, reason, a man cannot be a man without it; but as much of each soul as is mixed with flesh and appet.i.te is changed, and through pain and pleasure becomes irrational. Every soul doth not mix herself after one sort; some plunge themselves into the body, and so in this life their whole frame is corrupted by appet.i.te and pa.s.sion; others are mixed as to some part, but the purer part still remains without the body. It is not drawn down into the body, but it swims above, and touches the extremest part of the man's head; it is like a cord to hold up and direct the subsiding part of the soul, as long as it proves obedient and is not overcome by the appet.i.tes of the flesh. The part that is plunged into the body is called soul. But the incorruptible part is called the nous, and the vulgar think it is within them, as they likewise imagine the image reflected from a gla.s.s to be in that gla.s.s. But the more intelligent, who know it to be without, call it a Daemon." And in the same learned work ("Isis Unveiled ") we have two Christian authorities, Irenaeus and Origen, cited for like distinction between spirit and soul in such a manner as to show that the former must necessarily be regarded as separable from the latter. In the distinction itself there is of course no novelty for the most moderately well-informed. It is insisted upon in many modern works, among which may be mentioned Heard's "Trichotomy of Man" and Green's "Spiritual Philosophy"; the latter being an exposition of Coleridge's opinion on this and cognate subjects. But the difficulty of regarding the two principles as separable in fact as well as in logic arises from the senses, if it is not the illusion of personal ident.i.ty. That we are particle, and that one part only is immortal, the non-metaphysical mind rejects with the indignation which is always encountered by a proposition that is at once distasteful and unintelligible. Yet perhaps it is not a greater difficulty (if, indeed, it is not the very same) than that hard saying which troubled Nicodemus, and which has been the key-note of the mystical religious consciousness ever since. This, however, is too extensive and deep a question to be treated in this paper, which has for its object chiefly to call attention to the distinctions introduced by ancient thought into the conception of body as the instrument or "vehicle" of soul. That there is a correspondence between the spiritual condition of man and the medium of his objective activity every spiritualist will admit to be probable, and it may well be that some light is thrown on future states by the possibility or the manner of spirit communication with this one.

--C. C. Ma.s.sey

The Nilgiri Sannyasis

I was told that Sannyasis were sometimes met with on a mountain called Velly Mallai Hills, in the Coimbatore District, and trying to meet with one, I determined to ascend this mountain. I traveled up its steep sides and arrived at an opening, narrow and low, into which I crept on all fours. Going up some twenty yards I reached a cave, into the opening of which I thrust my head and shoulders. I could see into it clearly, but felt a cold wind on my face, as if there was some opening or crevice--so I looked carefully, but could see nothing. The room was about twelve feet square. I did not go into it. I saw arranged round its sides stones one cubit long, all placed upright. I was much disappointed at there being no Sannyasi, and came back as I went, pushing myself backwards as there was no room to turn. I was then told Sannyasis had been met with in the dense sholas (thickets), and as my work lay often in such places, I determined to prosecute my search, and did so diligently, without, however, any success.

One day I contemplated a journey to Coimbatore on my own affairs, and was walking up the road trying to make a bargain with a handy man whom I desired to engage to carry me there; but as we could not come to terms, I parted with him and turned into the Lovedale Road at 6 P.M. I had not gone far when I met a man dressed like a Sannyasi, who stopped and spoke to me. He observed a ring on my finger and asked me to give it to him.

I said he was welcome to it, but inquired what he would give me in return, he said, "I don't care particularly about it; I would rather have that flour and sugar in the bundle on your back." "I will give you that with pleasure," I said, and took down my bundle and gave it to him.

"Half is enough for me," he said; but subsequently changing his mind added, "now let me see what is in your bundle," pointing to my other parcel. "I can't give you that." He said, "Why cannot you give me your swami (family idol)?" I said, "It is my swami, I will not part with it; rather take my life." On this he pressed me no more, but said, "Now you had better go home." I said, "I will not leave you." "Oh you must," he said, "you will die here of hunger." "Never mind," I said, "I can but die once." "You have no clothes to protect you from the wind and rain; you may meet with tigers," he said. "I don't care," I replied. "It is given to man once to die. What does it signify how he dies?" When I said this he took my hand and embraced me, and immediately I became unconscious. When I returned to consciousness, I found myself with the Sannyasi in a place new to me on a hill, near a large rock and with a big shola near. I saw in the shola right in front of us, that there was a pillar of fire, like a tree almost. I asked the Sannyasi what was that like a high fire. "Oh," he said, "most likely a tree ignited by some careless wood-cutters."

"No," I said, "it is not like any common fire--there is no smoke, nor are there flames--and it's not lurid and red. I want to go and see it."

"No, you must not do so, you cannot go near that fire and escape alive."

"Come with me then," I begged. "No--I cannot," he said, "if you wish to approach it, you must go alone and at your own risk; that tree is the tree of knowledge and from it flows the milk of life: whoever drinks this never hungers again." Thereupon I regarded the tree with awe.

I next observed five Sannyasis approaching. They came up and joined the one with me, entered into talk, and finally pulled out a hookah and began to smoke. They asked me if I could smoke. I said no. One of them said to me, let us see the swami in your bundle (here gives a description of the same). I said, "I cannot, I am not clean enough to do so." "Why not perform your ablutions in yonder stream?" they said.

"If you sprinkle water on your forehead that will suffice." I went to wash my hands and feet, and laved my head, and showed it to them. Next they disappeared. "As it is very late, it is time you returned home,"

said my first friend. "No," I said, "now I have found you I will not leave you." "No, no," he said, "you must go home. You cannot leave the world yet; you are a father and a husband, and you must not neglect your worldly duties. Follow the footsteps of your late respected uncle; he did not neglect his worldly affairs, though he cared for the interests of his soul; you must go, but I will meet you again when you get your fortnightly holiday." On this he embraced me, and I again became unconscious. When I returned to myself, I found myself at the bottom of Col. Jones' Coffee Plantation above c.o.o.nor on a path. Here the Sannyasi wished me farewell, and pointing to the high road below, he said, "Now you will know your way home;" but I would not part from him.

I said, "All this will appear a dream to me unless you will fix a day and promise to meet me here again." "I promise," he said. "No, promise me by an oath on the head of my idol." Again he promised, and touched the head of my idol. "Be here," he said, "this day fortnight." When the day came I anxiously kept my engagement and went and sat on the stone on the path. I waited a long time in vain. At last I said to myself, "I am deceived, he is not coming, he has broken his oath"--and with grief I made a poojah. Hardly had these thoughts pa.s.sed my mind, than lo! he stood beside me. "Ah, you doubt me," he said; "why this grief." I fell at his feet and confessed I had doubted him and begged his forgiveness. He forgave and comforted me, and told me to keep in my good ways and he would always help me; and he told me and advised me about all my private affairs without my telling him one word, and he also gave me some medicines for a sick friend which I had promised to ask for but had forgotten. This medicine was given to my friend and he is perfectly well now.

A verbatim translation of a Settlement Officer's statement to

--E.H. Morgan

Witchcraft on the Nilgiris

Having lived many years (30) on the Nilgiris, employing the various tribes of the Hills on my estates, and speaking their languages, I have had many opportunities of observing their manners and customs and the frequent practice of Demonology and Witchcraft among them. On the slopes of the Nilgiris live several semi-wild people: 1st, the "Curumbers," who frequently hire themselves out to neighbouring estates, and are first-rate fellers of forest; 2nd, the "Tain" ("Honey Curumbers"), who collect and live largely on honey and roots, and who do not come into civilized parts; 3rd, the "Mulu" Curumbers, who are rare on the slopes of the hills, but common in Wynaad lower down the plateau.

These use bows and arrows, are fond of hunting, and have frequently been known to kill tigers, rushing in a body on their game and discharging their arrows at a short distance. In their eagerness they frequently fall victims to this animal; but they are supposed to possess a controlling power over all wild animals, especially elephants and tigers; and the natives declare they have the power of a.s.suming the forms of various beasts. Their aid is constantly invoked both by the Curumbers first named, and by the natives generally, when wishing to be revenged on an enemy.

Besides these varieties of Curumbers there are various other wild tribes I do not now mention, as they are not concerned in what I have to relate.

I had on my estate near Ootacamund a gang of young Badagas, some 30 young men, whom I had had in my service since they were children, and who had become most useful handy fellows. From week to week I missed one or another of them, and on inquiry was told they had been sick and were dead!