THE day on which the Guru of Cashmire made his entrance into Lahore, was a day of public festivity and joyous agitation to its inhabitants. The higher casts, the Brahmins and Chitterries, went out by the gate of Agra to meet him, some mounted on camels splendidly caparisoned; others reposing in palanquins, luxuriously adorned. At sunrise, the sacred procession appeared descending an eminence towards the town. The religious attendants of the Guru, mounted on Arabian horses, led the van; followed by the Ramganny, or dancing priestesses of the temple, who sung, as they proceeded, the histories of their gods, while incarnate upon earth. Their movements were slow, languid, and graceful; and their hymns, accompanied by the tamboora, the seringa, and other instruments, whose deep, soft, and solemn tones, seem consecrated to the purposes of a tender and fanciful religion, excited in the souls of their auditors, emotions which belonged not all to Heaven.

This group, which resembled, in form and movement, the personification of the first hours of Love and Youth, was succeeded by the Guru, mounted on an elephant, which moved with a majestic pace; his howdah, of pure gold, sparkling to the radiance of the rising day. Disciples of the Brahmin surrounded his elephant, and were immediately followed by a palanquin, which from its simplicity formed a striking contrast to the splendid objects that had preceded it. Its drapery, composed of the snowy muslin of the country, shone like the fleecy vapour on which the sun’s first light reposes: its delicate shafts were entwined with the caressing fibres of the camalata, the flower of the Indian heaven, dedicated to Camdeo, the god of “mystic love,” whose crimson blossoms breathed of odours which soothed, rather than intoxicated, the senses.

The acclamations which had rent the air on the appearance of the Guru, died softly away as the palanquin approached. An awe more profound, a feeling more pure, more sublimated, seemed to take possession of the multitude; for, indistinctly seen through the transparent veil of the palanquin, appeared the most sacred of vestals, the Prophetess and Brachmachira of Cashmire. Her perfect form, thus shrouded, caught, from the circumstance, a mysterious charm, and seemed, like one of the splendid illusions, with which the enthusiasm of religion brightens the holy dream of its votarist, like the spirit which descends amidst the shadows of night upon the slumbers of the blessed. Considered as the offspring of Brahma, as a ray of the divine excellence, the Indians of the most distinguished rank drew back as she approached, lest their very breath should pollute that region of purity her respiration consecrated; and the odour of the sacred flowers, by which she was adorned, was inhaled with an eager devotion, as if it purified the soul it almost seemed to penetrate. The venerated palanquin was guarded by a number of pilgrim women, and the chief casts of the inhabitants of Lahore; while a band of the native troops closed the procession, which proceeded to the Pagoda of Crishna.

From the contemplation of a spectacle so new, so unexpected, the Missionary retired within his solitary tent, with that feeling of horror and disgust, which a profanation of the sentiment and purposes of religion might be supposed to excite, in a mind so pure, so zealous, so far above all the pomp and passions of life, and hitherto so ignorant of all the images connected with their representation. The music, the perfumes, the women, the luxury, and the splendour of the extraordinary procession, offended his piety, and almost disordered his imagination. He thought, for a moment, of the perils of an enterprise, undertaken in a country where the very air was unfavourable to virtue, and where all breathed a character of enjoyment, even over the awful sanctity of religion; a species of enjoyment, to whose very existence he had been, hitherto, almost a stranger; but the genius of his zeal warmed in proportion to the obstacles he found he had to encounter, and he waited impatiently for the arrival of the Pundit, who was to lead him to the vestibule of the pagoda.

They proceeded, before mid-day, to the temple, which was approached through several avenues of lofty trees. On every side marble basins, filled with consecrated water, reflected from their brilliant surfaces, the domes and galleries of the pagoda. On every side the golden flowers of the assoca, the tree of religious rites, shed their rich and intoxicating odours.

In submission to those prejudices, which he could only hope finally to vanquish by previously respecting, he suffered himself to be led to a consecrated tank, and, having bathed, he assumed the Indian jama. As he passed the portals of the pagoda, he was struck by the grotesque figure of an idol, before whose shrine a crowd of deluded votarists lay prostrate: he turned away his eyes in horror, kissed the crucifix which was concealed within the folds of his dress, and proceeded to the vestibule of the temple. The ceremony of the day was concluded; the priestesses had performed their religious dances before Crishna, the Indian Apollo, and idol of the temple; the usual offerings of fruit and flowers, of gold and precious odours, had been made at his shrine; and the learned of the various sects of the Brahminical faith had assembled, at an awful distance round the Guru, to hold their religious disputation and controversial arguments.

In the centre of the vestibule, and on an elevated cushion, reposed the venerable form of the Brahmin. His beard of snow fell beneath his girdle; an air, still, calm, and motionless, diffused itself over his aged figure; a mild and holy abstraction involved his tranquil countenance; no trace of human passions furrowed his expansive brow; all was the repose of nature, the absence of mortality; and he presented to the fancy and the mind, a fine and noble image of that venerated God, an incarnation of whose excellence he believed himself to be. A railing of gold and ebony marked the hallowed boundary, which none were permitted to pass, save the Prophetess of Cashmire. She sat near him, veiled only by that religious mystery of air and look, which involved her person, as though a cloud of evening mists threw its soft shadows round her. Forbidden the use of ornaments, by her profession, except that of consecrated flowers, the scarlet berries of the sweet sumbal, the flower of the Ganges, alone enwreathed her brow; a string of mogrees, whose odour exceeded the ottar of the rose, encircled her neck, with the dsandam, or three Brahminical threads, the distinguishing insignia of her distinguished cast[10]. Her downcast eyes were fixed upon the muntras, the Indian rosary, which were twined round her wrist; and o’er whose beads she softly murmured the Gayatras, or text of the Shaster. And when, with a slight motion of the head, she threw back the dark shining tresses which shaded her brow, in the centre of her forehead appeared the small consecrated mark of the tallertum. So finely was her form and attitude contrasted by the venerable figure of her aged grandsire, that the spring of eternal youth seemed to diffuse its immortal bloom and freshness round her, and she looked like the tutelar intelligence of the Hindu mythology, newly descended on earth, from the radiant sphere assigned to her in the Indian zodiac.

At a little distance from the railing, stood the pilgrim-women who attended on the chief Priestess, fanning the air with peacock’s feathers, and diffusing around an atmosphere of roses, from the musky tresses and fragrant flowers of the Brachmachira. On either side of the vestibule stood groups of the various sects of Brahma and of Bhudda, while pilgrims and faquirs, with the chief casts of Lahore, filled the bottom of the vast and mighty hall.

The religious disputants spoke in orderly succession, without appearing to feel or to excite enthusiasm, contented to detail their own doctrines, rather than anxious to controvert the doctrines of others. A devotee of the Musnavi sect took the lead; he praised the mysteries of the Bhagavat, and explained the profound allegory of the six Ragas[11], who, wedded to immortal nymphs, and fathers of lovely genii, presided in the Brahminical mythology over the seasons. A disciple of the Vedanti school spoke of the transports of mystic love, and maintained the existence of spirit only; while a follower of Bhudda supported the doctrine of matter, as the only system void of all illusion. One spoke of the fifth element, or subtle spirit, which causes universal attraction, so that the most minute particle is impelled to some particular object; and another, of the great soul which attended the birth of all embodied creatures, connecting it with the divine essence which pervades the universe; while all, involved in mysteries beyond the comprehension of human reason, or lost in the intricacies of metaphysical theories, betrayed, in their respective doctrines, the wreck of that abstract learning, which, too little connected with the true happiness of society, was anciently borrowed, even by the Greeks themselves, from the sages of India, and by the partial revival of which, even the philosophers of modern Europe once made a false, but distinguished reputation.

It was during a pause which followed the declaration of the last-mentioned tenets, that the apostolic Nuncio suddenly appeared in the midst of the vestibule. His lofty and towering figure, the kindling lustre of his countenance, the high command which sat upon his brow, the bright enthusiasm which beamed within his eye, and the dignified and religious meekness which distinguished his air and attitude, all formed a fine and striking contrast to the slight diminutive forms, the sallow hues, and timid sadness, of the Indians who surrounded him. Clad in a white robe, his fine-formed head and feet uncovered, he looked like the spirit of Truth descended from heaven, to spread on earth its pure and radiant light.

The impression of his appearance was decisive: it sank at once to the soul; and he imposed conviction on the senses, ere he made his claim on the understanding. He spoke, and the multitude pressed near him—he spoke of the religion of Brahma, of the Avaratas, or incarnations of its founder, and of those symbolic images of the divine attributes, beneath whose mysterious veil a pure system of natural religion was visible, which, though inevitably dark, uncertain, and obscure, was not unworthy to receive upon its gloom the light of a divine revelation: then, raising his hands and eyes to heaven, and touching the earth with his bended knee, he invoked the protection of the God of Christians, even in the temple of Brahma, and, surrounded by idols and by idolaters, boldly unfolded the object of his mission, and preached that word, whose divinity he was ready to attest with his blood.

His eloquence resembled, in its progress, those great elementary conflicts, whose sounds of awe come rolling grandly, deeply on, breathing the mandate of Omnipotence, and evincing its force and power; till touched, rapt, inspired by his theme, the tears of holy zeal which filled his eyes, the glow of warm enthusiasm which illumined his countenance, the strong, but pure emotions, which shook his frame, kindled around him a correspondent ardour. Some believed, who sought not to comprehend; others were persuaded, who could not be convinced; and many admired, who had not been influenced; while all sought to conceal the effects his eloquence and his doctrine produced: for their hearts and their imaginations were still the victims of that dreadful fear, which loss of cast inspired; and the truths, so bright and new, now offered to their reason, were not sufficient in their effects to vanquish prejudices so dark and old, as those by which the Indian mind was held in thraldom. He ceased to speak, and all was still as death. His hands were folded on his bosom, to which his crucifix was pressed; his eyes were cast in meekness on the earth; but the fire of his zeal still played, like a ray from heaven, on his brow.

The Guru of Cashmire, who had listened to the wild mysteries of the Indian sophists, and the pure truths of the Christian Missionary, with equal composure, and, perhaps, with equal indifference, now arose to speak, and a new impulse was given to the attention of the multitude. Prejudice and habit resumed their influence, and all hung with veneration on the incoherent words pronounced by the tremulous and aged voice of a Brahmin, to whom his votarists almost paid divine honours, and who, with a motionless air and look, exclaimed: “I set my heart on the foot of Brahma, gaining knowledge only of him: it is by devotion alone, that we are enabled to see the three worlds, celestial, terrestrial, and ethereal; let us, then, meditate eternally within our minds, and remember, that the natural duties of the children of Brahma are peace, self-restraint, patience, rectitude, and wisdom. Praise be unto Vishnu!”

He ceased:—the dome of the temple was rent with acclamations: the oracle of the north of India, his words were deemed rays of light. The rhapsody, which made no claim on the understanding, accorded with, the indolence of the Indian mind:—the eloquence of the Missionary was no longer remembered; and the disciples of the Guru hastened to conduct him to the college prepared for his reception. The procession resumed its order. Incense was flung upon the air; the choral hymn was raised by the priestesses, and the imposing splendour of the most powerful of all human superstitions, resumed its influence over minds which sought not to resist its magic force.

The apostolic Nuncio remained alone in the temple. He inhaled the fragrance of the atmosphere, he caught the languid strains of the religious women, and he beheld the splendid processions winding through the arches of the temple, and disappearing among the trees which screened its approach. At his feet lay some flowers, which fell from the palanquin of the Prophetess, as she passed him. He stood, not confounded, but yet not unmoved. The rapid vicissitude of feeling, of emotion, which he had undergone, was so new to a mind so firm, to a soul so abstracted, that for a moment he felt as though his whole being had suffered a supernatural change. But this distraction was but momentary: the man of genius soon rallied those high unconquerable powers, which, for an instant, had bent to the impression of novel and extraordinary incidents, and had been diverted from their aspiring bias by circumstances of mere external influence. The man of God soon recovered that sacred calm, which a breast that reflected Heaven’s own peace had, till now, never forfeited. He cast round his eyes, and beheld on every side disgustful images of the darkest idolatry: he shuddered, and hastened from the Pagoda. In one of its avenues he was met by the Pundit. The Cashmirian complimented him in all the hyperbole of Eastern phrase, on the power of his unrivalled eloquence, and the force of his unanswered arguments: he said, “that it rather resembled the inspiration of Heaven, than the ability of man;” and declared, “that he believed its influence, though not general, was in some individual instances strong and decisive.” The Missionary turned his eyes on him with a religious solicitude of look. “I allude,” replied the Pundit, “to the Brachmachira, the Priestess of Cashmire, whose conversion, if once effected, might prove the redemption of her whole nation.”

A deep blush crimsoned the face of the Missionary, and he involuntarily drew his hand across his eyes, though unconscious that any look beamed there which Heaven should not meet. “You are silent,” said the Pundit, “and, doubtless, deem the task impracticable; and I confess it to be nearly so. This may be the last pilgrimage the Priestess will undertake, and, consequently, the last time she will ever publicly show herself; for, except when engaged in the offices of their religion, as sacerdotal women, all the females of her cast, in India, are guarded in the retirement of their zenanas, with a vigilance unknown in other countries. Habituated to this sacred privacy, the fairest Hindus sigh not after a world, of which they are wholly ignorant. Devoted to their husbands and their gods, religion and love make up the business of their lives. Such were they, when Alexander first invaded their country—such are they now. Pure and tender, faithful and pious, zealous alike in their fondness and their faith, they immolate themselves as martyrs to both, and expire on the pile which consumes the objects of their affection, to inherit the promise which religion holds out to their hopes; for the heaven of an Indian woman is the eternal society of him whom she loved on earth. In all the religions of the East, woman has held a decided influence, either as priestess or as victim; but the women of India seem particularly adapted to the offices and influence of their faith, and in the religion of Brahma they take a considerable part. The Ramgannies, or officiating priestesses, are of an inferior rank and class, in every respect, and are much more distinguished for their zeal than for their purity; but the Brachmachira is of an order the most austere and most venerated, which can only be professed by a woman who is at once a widow[12] and vestal: a seeming paradox, but illustrated by the history of Luxima, the Prophetess of Cashmire.

“Born in the most distinguished cast of India, she was betrothed, in childhood, to a young Brahmin of superior rank; but, from the morning she received the golden girdle of marriage, she beheld him no more. He had devoted himself to the Tupaseya, or sacred pilgrimage, until the age of his bride should permit him to claim her. He went to the sacred Caves of Elora, he, visited the Temple of Jaggarnauth, and died on his return to Cashmire, at Nurdwar, while engaged in performing penance near the source of the Ganges.

“Tender, pious, and ambitious, Luxima would have ascended the funeral pile. The tears and infirmities of her grandsire prevailed. Childless but for her, she consented for his sake to live, and embraced the alternative held out to women in her situation of becoming a Brachmachira, being the only child of an only child. The riches of her opulent family, according to the laws of Menu, centre in herself, and are expended in such acts of public and private beneficence as are calculated to increase the popular veneration, which her extraordinary zeal, and the austere purity of her life, have awakened. To make pilgrimages, frequently to repeat the worship of her sect, and to lead a life of vestal purity, are the peculiar duties of her order. To be endowed with the spirit of prophecy is its peculiar gift. Multitudes, from every part of India, come to consult her on future events; and her vague answers are looked upon as decisions, which, sometimes verified by chance, are seldom suffered by prepossession to be considered as false.

“There are few of this order now existing in India, and Luxima is the most celebrated. But it is not to her zeal only she owes her unrivalled distinction: she is, by birth, a sacerdotal woman and a Cashmirian; the ascendency of her beauty, therefore, is sometimes mistaken for the influence of the zeal which belongs to her profession; and perhaps the Priestess too often receives an homage which the woman only excites[13]. She is a disciple of the Vedanti school: the delicate ardour of her imagination finds a happy vehicle in the doctrines of her pure but fervid faith; and the sublime but impassioned tenets of religious love flow with peculiar grace from lips which seem equally consecrated to human tenderness. Every thing adds to the mystic charm which breathes o’er her character and person. Abstracted in her brilliant error, absorbed in the splendid illusion of her religious dreams, believing herself the purest incarnation of the purest spirit, her elevated soul dwells not on the sensible images by which she is surrounded, but is wholly fixed upon the heaven of her own creation; and her beauty, her enthusiasm, her graces, and her genius, alike capacitate her to propagate and support the errors of which she herself is the victim.

“Such is the proselyte I propose to your zeal. Once converted, her example would operate like a spell on her compatriots, and the follower of Brahma would fly from the altar of his ancient gods, to worship in that temple in which she would become a votarist.”

The Pundit paused, and the Nuncio was still silent. At last he asked, “if the Pundit had not observed, that an interview with an Indian woman of the Brahminical cast was next to impossible?”

“It is nearly so with all Indian women of distinction,” he replied; “but a Brachmachira, from being more sacred than other women, excites more confidence in her friends[14]. To approach her would be deemed sacrilege in any cast but her own; but her obligation to perform worship to the morning and evening sun, on the banks of consecrated rivers, exposes her to the view of those who are withheld by no prejudices, or restrained by no law, from approaching her.”

They had now reached the Missionary’s tent. The Pundit took his leave, and the Christian retired, to give himself up to the usual religious exercise of the evening.