The Island of Shashtee, commonly called Salsette.—Gharipoore, "the Town of Purification," or the Island and Caves of Elephanta.

Early one morning, after almost a week's preparation for the trip, we found ourselves in a large roomy bunder-boat flying before the wind straight for the beautiful island of Salsette, which lies to the north and is united to the smaller island of Bombay by a causeway erected during the administration of Governor Duncan, chiefly to enable the natives of the larger islands to bring their produce to the Bombay markets.

Presently we entered upon a wonderful river, flowing through the land out of the sea and dividing this island from the continent, at the very mouth of which are the bleak, barren island and mountains of Trombay, the latter rising up nine hundred feet high. We passed along reefs of gold, now over wide swamps, our boat riding above and crushing down the tall waving grass, and anon we would suddenly shoot almost within touch of dark hollow caverns, and looking up see the high beetling cliffs piled one above the other, surmounted by the ruins of some of old Portuguese or Mahratta forts or castles, covered with wild flowers and huge creeping plants. The scenes along the banks of this river are wild and romantic enough to satisfy the most enthusiastic lover of nature. We cast anchor at length at Tannah, having reached "a land all sun and blossom, trees as high as heaven, amid every bird that sings."

Tannah, the chief town of the island of Salsette, was taken by the troops of the East India Company in the year 1774, and by a treaty then entered into the Mahratta king, Raghu Nauth, ceded in perpetuity to the company Bassein with its dependencies, the island of Salsette, the entire districts of Jainbhosir and other valuable provinces adjoining it in Guzerat. It is chiefly inhabited by Roman Catholic Christians, the majority of whom are converts from Hindooism. The interior of the island is inhabited by a peculiar tribe of peasants who are to this day in a condition as wild as the Bheels and Konds of Guzerat and Central India. These peasants are burners of charcoal; they dwell together among the hills, but apart from all other tribes, and have neither intercourse nor any social bond with the Hindoos of the plain. At stated times they bring down their loads of charcoal in rude carts drawn by buffaloes to particular spots, whence it is carried away by the Hindoo or Portuguese buyer, who, according to a settled custom among them, deposits in its place rice, clothing, and iron tools. This excessive shyness is said to be owing to the contempt in which the natives, as outcasts, are held by their Hindoo neighbors.

We were met on our landing by a very polite and obliging native Portuguese, the elder brother of my husband's tailor Tom, in whose company we walked about the town and at whose house we stayed during our visit.

Tannah, the chief town of the island of Salsette, takes its name from the beautiful river which flows at its base, and which was anciently called Tainnah-DÈo, "the Limb of God." It runs deep and narrow in front of the town. It is a place of great antiquity, probably dating back to the days of VicrÂmaditya, of whose universal and beneficent rule, 57 B. C., tradition is yet eloquent throughout India. The ruins here are few and not very interesting. There are some massive walls of a great square building that was once a Mahratta citadel, and some ponderous old arches that have fallen and are now covered with beautiful wild creepers; also a Hindoo temple, a vast, shapeless mass of architecture, but almost animate with the innumerable gods and goddesses that grin and smirk at one from every cornice and entablature of the building. There is here a small but perfect little fortress, from which, during the last Mahratta war, the famous Trimbukjee escaped, occupied by a small European garrison. The government prison is also well worth visiting. We were surprised to see the manner in which the prisoners of all ranks, creeds, and nationalities worked together within these walls. Most of the prisoners, however, were of the Takhor race. They were busily employed in the manufacture of very valuable striped cotton stuffs much prized by the natives for scarfs, cumberbunds, and waist-cloths.

Caves of Elephanta.

The cavern temples that are found in this island are the chief objects of interest.

On the morning following our arrival, furnished with two guides and accompanied by our pundit, we started off to visit some of these remarkable excavations in the mountains that stretch across the middle of this island. At first, the road, though very narrow and rugged, lies through a most beautiful valley formed by hills of moderate height, covered with forests to their summits, with here and there patches of bare rock, while the ravines and the valley itself were planted with groves of mangoes and several varieties of the palm. For some time we saw but few traces of inhabitants; we passed during a ride of more than eight miles but one small village, a collection of most miserable-looking huts, a few half-starved looking children, and a troop of pariah dogs, who rushed out to bark at us.

At another small village, named ViarÈ, we came upon what seemed a jungle, open in some parts and in others densely thick, abounding in hyenas, tigers, panthers, and the wild-boar; passing through this with anything but pleasurable feelings, we reached Toolsey, named after a famous Hindoo goddess who, like the Greek Clytie, loved some Hindoo god, and was by him, out of pity for her unrequited passion, transformed into the beautiful toolsey-plant, whence her name. This is a lovely spot, encircled with hills, the highest of which is Khennari, its face perforated with no less than one hundred cavern temples. Under a fine banyan tree which stands in an open plain we passed the night. In northern latitudes one can form no idea of the peculiar beauty of the night with a bright moon shining overhead.

Almost at dawn next morning we set off for the temples. The ascent to the Khennari Hills is somewhat steep and difficult, but after a hard climb we gained a platform, and was confronted by a stone porch leading into an arched cavern temple of great majesty and beauty. These cavern temples are scattered over both sides of a high rocky hill at many different elevations, consisting of no less than six stories or tiers of caverns, of various sizes and forms, all excavated out of the rocky surface of the mountain and connected with each other by narrow stone steps cut in the rock. The faÇades and great court are most imposing.

Entering through a fine lofty portico, we saw a little to the left hand a curious octagonal pillar, detached from the rock and surmounted by three well-carved lions seated back to back. Passing this, we were suddenly introduced into an elaborately carved vestibule, at the end of which is a colossal statue of Buddha, with his hands raised in the attitude of benediction. The stone screen which here separates the vestibule from the body of the temple is covered with a row of male and female figures half nude; the expression of the faces of these figures is remarkably calm and thoughtful, and the whole is executed with considerable spirit. Above them the rocks are carved into a profusion of graceful sculptures.

The great temple or cave is divided into three aisles by regular colonnades of octagonal pillars; of these, the twelve on each side nearest the entrance are ornamented with exquisitely carved bases and capitals in the style usual in Indian temples. The arch of the vault is occupied by a dagoba or mausoleum, perhaps of some early disciple of Buddha. It is cylindrical in the shaft and surmounted by a cupola. On the right and left of the portico are two colossal figures of Buddha, perhaps twenty feet in height.[7] The ceiling of this cave is arched semicircularly and ornamented with slender ribs of fine teak-wood, disposed as if for the support of the ponderous dome overhead, but in reality for the floral decorations which on solemn occasions were hung from them. A flight of steps cut into the same mountain leads by various intricate paths to smaller caves or cells, consisting only of a portico and two small chambers, with everywhere seats for the disciples or the recluse cut into the rock. To each cave there is a cistern for the preservation of rain-water, some larger and more elegantly carved and finished than others. The whole appearance of this excavated hill of Khennari is that of a Buddhist monastic city, the cells and temples, the apartments and cisterns, hewn in the rocky sides of the mountain.

On Sunday we attended the Roman Catholic church, which is a stone's throw from the home of our Portuguese friends. Early on Sunday morning the streets were filled with men, women, and children, entirely of the Portuguese population. The men were, with a few exceptions, quietly dressed in the ordinary European attire, which the majority don only on stated occasions, with the black silk hat of modern fashion, carrying prayer-books, fans, and footstools of the ladies of their party. It was a pleasant sight. The Portuguese here are entirely independent of the Romish Church, and from simple contact have adopted the mode of life and a great many superstitions of the Hindoos. One finds everywhere in India not only Hindooized Mohammedans, but Hindooized Christians. Their priests are natives of the country, under the jurisdiction of the archbishop of Goa, who is a sort of Indian pope. Their worship is so much more pagan than Christian that when in a Roman Catholic church in any part of India one finds it difficult to believe that it is not the worship of Khrishna or Brahm.

The native Portuguese are darker than the darkest of the better class of Indians, showing a mixed and degenerate race.

I accompanied our host and his family to church. The children were charming with their little pink trowsers, lace over-slips, pink shoes, and were adorned with jewels; the only difference between the dresses of the little boy and the girls was that the boy sported a hat like that seen in the pictures of Bonaparte, which gave him a most whimsical air, and the little girls had white handkerchiefs tied neatly under their chins. I took little Marium's hand, and off we went; looking toward the deep flowing river, I saw a string of Brahman priests marching solemnly along the steep banks preparatory to beginning their morning services, for our Sabbath is also their day of sacrifice and prayer to Suriya, the sun-god. I was very much tempted to abandon my Christian friends and follow the Brahman priests, but I restrained myself, and was soon within the temple of Jesus Christ. I say designedly the temple of Jesus Christ. It was crowded with images—perhaps one ought to say idols—of God the Father, Christ the Son, the Virgin Mother, and the Holy Ghost, besides quantities of relics, sacred vessels, tapers, candles, incense-burners swinging from the roof, flowers both natural and artificial, and all kinds of beads and shells on the altar. High above the altar was a great porcelain figure of the Virgin jewelled and crowned as queen of heaven, with her arms stretched out in benediction.

We pressed in. The service had not begun. All the men, women, and children prostrated themselves—some at full length; others, being crowded for room, squatted down and touched the brick pavement with their outspread open palms and then their foreheads; after which the rich, among whom were classed my friends, took their seats, and the crowd remained kneeling on the bare floor. Presently the priests, of whom there were no less than a dozen, appeared, gaudily dressed in tinsel and lace, and took their places before the altar, keeping their heads covered. Now the service began, which consisted of some chants in a kind of Latin known only to the priests, and not fully understood even by them, with dressings and undressings, perpetual genuflexions, turning from the altar to the people, swinging of censers, marching and countermarching with the baby figure of Christ and a pretty wax doll which represented the mother; these the men, women, and children kissed with apparently genuine pleasure. This done, boys dressed as angels in long white robes and with wings attached to their shoulders, entered, each bearing a lighted candle and a lily, as do the Buddhists at prayer, chanting some beautiful hymn, of which no one understood a word, and even the music was wild and Oriental. Then finally came the ringing of multitudinous little bells (another Buddhist custom when about to exhibit a tooth or any other relic of Buddha), and up rose the Host, as large as an ordinary fan, composed of glutinous rice. In the centre was a white spot, and around it rays of gold proceeding outward. All fell upon their faces; little Marium and I alone were the lookers-on, but suddenly my gentle hostess gave her little daughter a vigorous push, which sent her head foremost to the floor, whispering, "The body of God!" I bowed my head out of respect for the poor human hearts that worshipped here, and not without a deep sense of humiliation at witnessing the complicated and ingenious ceremonies by which these ecclesiastics, an outgrowth of the Church of Rome, cultivate and foster the credulity and ignorance of the people, whom they teach to rely more on certain forms and the supernatural agencies of the Virgin and relics of deceased saints than upon religious and moral truths. After the "body of God" a bone of some martyred Indian saint who had been converted to Christianity was held up for adoration; again the people bowed down; and then came the end, the benediction, amid more ringing of bells and swinging of censers.

Who can witness these imbecilities and not hold the native Portuguese clergy accountable for withholding the true knowledge, the simple teachings of Jesus, the true Bread of life, and for substituting superstitions and pageantries not one whit superior to, but in some respects even more degrading than, the most debasing paganism which they have supplanted? Forms are the same, the names alone have been changed; otherwise, the Roman Catholicism I have everywhere witnessed in India is essentially the same as the lowest forms of paganism.

Before dawn next morning we took leave of our kind friends, and in our comfortable bunder-boat started for the island of Elephanta, or Gharipoore. After a couple of hours or more of pleasant sailing we reached the island. I found it larger and more beautiful than I had expected. A good part of it is under cultivation, especially all around a village of tolerable size, above which a couple of clearly-defined hills rise from the sea to a considerable height. The view as you ascend to the right is simply magnificent: the twin mountains seem to be knit together by a grand old forest, the one rising slightly higher than the other. The name "Elephanta" was given to it, some say, by the Greeks, others by the Portuguese conquerors; however that may be, the name of the caves was anciently "Gharipoore," or, "the Town of the Rock," or, according to some, "the Town of Purification."

We ascended a long flight of stone steps, in the wake of a party of fakeers, Hindoo priests, and half-nude men beating tomtoms, which at length brought us to a very handsome and spacious platform shaded with some fine old trees.

Here the party of Hindoo priests, drummers, and fakeers sat down to rest, while we went on a short distance and reached the entrance to the famous caves of Elephanta. The principal cave is of great extent, excavated out of the solid rock; the colossal columns of the portico seem to hold up the mountain above them. On either side of the entrance great creepers come down in heavy masses over the mountain. Rows and rows of columns handsomely ornamented appear within, growing beautifully less in the distance and vanishing amid gloomy shadows and a thousand fantastic shapes. The gateway or porch is still in excellent preservation; it leads directly through the heart of the mountain. The different shrines, which contain objects of Hindoo worship, are placed on each side. In the centre there is seen by the light of torches a majestic altar of stone, now in a state of decay, supporting a gigantic bust of three noble heads, two of which are in profile. The Hindoo Trinity, Maha DÈo, the Great God, commonly called Brahm, the Hindoo Creator, occupies the centre in full relief. The eyes are half closed, the expression serene and tranquil. It seems to be carved from a living model, and is a perfect Oriental ideal of masculine beauty, with the delicate and refined outline of the features and the deep contemplation expressed in those large downcast eyes. The forehead is crowned with a lofty diadem exquisitely carved, not unlike the mitres worn by the bishops of the Roman Church; the right arm, which is very much broken, once grasped the head of a cobra da capello, which, our pundit explained to us, here typifies in its sublimest sense the masculine or creative energy of the world.

Siva, to whom this cavern temple is said to be dedicated, and who is seen in another compartment with his consort Parvati, with a chaplet of skulls round his neck, eight-handed, and bearing the cobra, and whose name in Sanskrit signifies either happiness or pleasure, is seen in profile on the right. In a hand outstretched from the altar he also grasps a cobra, but with its hood extended wide. In his hand the character of the symbol is transformed with the god into that of the avenger or destroyer. The god's mouth is distorted with grimaces, and he puts out the tip of his tongue, by which, according to our pundit and guide, he mocks at the sensualist, and says as plainly as our Bible, "The wages of sin is death."

On the left side of Maha DÈo is Vishnu, in the grand character of preserver; the head is very noble and the face of no common beauty; it wears a tender and smiling expression. He no longer holds the symbol at once of masculine creative energy and of sensuality, but a peculiar oblong lotos-shaped cup or flower, the higher and purer symbol of maternity. Our pundit gave this wonderful bit of sculpture, which reaches from the low altar to the ceiling of the temple, the name of "Maha Trimourtri, the Great Three-in-One." By some it is called Bhava Natria, "Love threefold." Whatever else it may be called, it certainly makes a wonderful impression seen high above from the principal aisle, guarded on all sides by gigantic and well-proportioned caryatides. The shape of the largest cave is cruciform and resembles the plan of an ancient basilica.

The massiveness and strength of the pillars, which find their deep foundations in the earth below, supporting the elephant-shaped mountain above, is rendered more and more striking by the thousand and one scenes of Hindoo, and particularly Saivic,[8] mythology, in part solemn and majestic, and in part grotesque and absurd, that fill every part of the walls; gods and goddesses, heroes and monsters, almost stand out of the rocks. Here are carved strong and clear the story of the babe Krishna and the slaughter of the infants by his uncle Cansa. Everywhere are curious and venerable specimens of sculpture, which, though shamefully mutilated in parts, still show so high an advance in art, and possess so indescribable an aspect of animated life, that one half expects the stone figures to move or to speak. A great number of the pillars have been undermined by the accumulation of water in the cavern temple; the capitals of some and parts of the shafts of others remain suspended from the ceiling like huge stalactites. Enormous creepers and trees have forced themselves through certain cracks and crevices in the mountain, and the whole scene is very wild and pagan; which enhances the beauty and mysterious appearance of the caves.

On going through a passage guarded by stone lions the pundit took a little tin box out of his pocket, opened it, and scattered some odoriferous snuff on the head of the lions, and then took a little pinch himself. His explanation was, that he had taken cold, and snuff was his remedy for it. "But," said I, "the stone lions haven't taken cold too?"—"Oh, that," said he, "was a propitiatory offering, lest I should sneeze in their sacred presence."

As we went out of the great stone porch the declining sun sent a long line of light through the aisle, the wind blew softly, and the island stretched away green and beautiful, surrounded with the sea all a-glitter with the rosy hues of the setting sun. In many places we noticed traces of color, but everywhere are to be seen the ruthless mutilations this cave has suffered both from the conquering Mohammedan and Portuguese soldiers; most of the colossal statues are defaced and broken, the arms and limbs of innumerable figures are prostrate. Long lines of pictured story and inscriptions are effaced, but there are still standing rows and rows of gods and goddesses, their heads crowned with garlands. These figures, although much defaced, still show that the artist carved some of the female forms with only one breast, like the famed Amazons of Greek story. The temple or city of purification was desecrated centuries ago, and it is now deserted, save for an annual fair and occasional visits from Brahmans and fakeers; it can boast of none of the splendors of its palmy days.

About fifteen miles from "Gorabunder," on the mainland, lies Bassein—or, as it was anciently called, Vassai—once a proud city and the chief seat of the early Portuguese settlers in this part of India. But for nearly three-quarters of a century it has ceased to be inhabited. The city is of considerable size, and surrounded by a regular fortification of rampart and bastions. It is kept locked up under a small body of soldiers and an English conductor of ordnance.

By permission obtained from the authorities at Bombay we spent a very interesting day wandering over this deserted city, its ruined towers, cloisters, convents, monasteries, and churches, that once belonged to the Jesuits, which are here crumbling away unheard of and unnoticed. The only building in good repair is a small pagoda raised over a Mahratta saint amid a display of the most melancholy of ruined houses, churches, and colleges. In the vast jungle-covered cemetery of the dead Portuguese are the tombs of the great Don LorenÇo and the famous Albuquerque. In one of the largest of the churches there is a monument to a certain lady, Donna Maria de Souza, of the date of 1606.

Bassein was wrested from the Mahrattas by the Portuguese in 1532 A. D. But the Mahrattas laid siege to it again under the renowned Chinaje Apa, brother of the Peishwa Baji Rao, and after a desperate struggle the Portuguese were forced to capitulate. It is said that the English in Bombay might have saved them this defeat and humiliation, but from a feeling of jealousy of the power and influence of the Portuguese in India refused them all aid, except that of advancing fifteen hundred rupees, for which they took some very valuable church plate and some brass guns, which were actually removed from the defence of Bassein as security. They were finally induced, however, to make some amends for this barbarous treatment of fellow-Christians, and sent boats with a strong escort to convey the refugees to Bombay, whence they started for Goa, but were once more attacked and almost annihilated by the Mahrattas. In 1780 the English attacked, stormed, and captured the city of Bassein once more from the fierce Mahrattas, and have held it ever since, a melancholy monument of the departed greatness of the Portuguese conquerors. Such is the fate of conquering nations. It can hardly be doubted that if the English were now expelled from India the few relics left of their religion, their power, and their civil and military magnificence would be swept rapidly away, and would in the course of a century or two leave not a trace behind them.

[7] The following extract from Dr. Bird's Caves of Western India may prove interesting to the curious reader:

"The tope (a monument erected over a Buddhist relic, sometimes resembling a pagoda) at Khanari was opened by me in 1839. The largest, being selected for examination, was penetrated from above to the base, which was built of stone. In this tope the workmen found two small copper urns, in one of which were a ruby, a pearl, and a small piece of gold mixed with the ashes. In this urn there was also a small gold box containing a piece of cloth; and in the other ashes (probably of some cremated saint) and a silver box were also found. Outside, a circular stone was found, and to it were fixed two copper plates in the Salh or cave characters. The inscriptions read thus: 'Whatever meritorious acts proceed from cause of these the source Tathagata (Buddha) has declared; the opposing principle of these the great one of golden origin has also demonstrated;' or, in other words, Whatever merit may proceed from these acts, Buddha has explained its source to you, and also the opposite principle of these acts; he has also demonstrated to you the one of golden origin. This discovery establishes the fact that these caves are of Buddhist origin, and probably date from the beginning of the Christian era."