THE institutes of a religion which form a regular system of superstitious rites, sanctioned by all that can secure the devotion of the multitude, are rigidly observed by the followers of Brahma; and among the many splendid festivals held in honour of their gods, there is none so picturesque, and none so imposing, as that instituted in honour of Durga, the goddess of nature, whose festival is ushered in by rural sounds and rural games. “It is thus,” say the Puranas, or holy text, “she was awakened by Brahma, during the night of the gods.”

The dawn had yet but faintly silvered the plantain-trees which thatched the Christian’s hut, when the distant strains of sylvan music stole on his ear, as he knelt engaged in the exercise of his morning devotions. The sounds approached: he arose, and observed a religious procession moving near his tent towards a pagoda, which lay embosomed in the dark shades of the forest. The band was led by faquirs and pilgrims. The idol was carried by women, underneath a canopy of flowers. A troop of officiating priestesses danced before its triumphal car: the splendour of their ornaments almost concealed their charms, and they moved with languid grace, to the strains of pastoral instruments, while small golden bells, fastened round their wrists and ancles, played with the motion of their feet, and kept time to the melody of their hymns. They were succeeded by the Guru of Cashmire, reposing on a palanquin, and the Brahmins of the temple followed. The Prophetess led the band of tributary votaries; her eyes, with a celestial meekness, threw their soft and dewy beams on the offerings which she carried in a small golden vase; and her cheek seemed rather to reflect the tint of the scarlet berries of the mullaca, which twined her dark hair, than to glow with the blush of a human emotion. The folds of her pure drapery, soft and fleecy as it was, but faintly defined the perfect forms of her perfect figure, of which an exquisite modesty, a mysterious reserve, were the distinguishing characteristics. Her thought seemed to belong to Heaven, and her glance to the offering she was about to make at its shrine. A train of religious women surrounded her, and the procession was filled up with votaries of every description, and of every class, from the princely Chittery to the humble Soodar, all laden with their various offerings of rice and oil, of fruit and flowers, of precious stones and exquisite odours.

As they proceeded, they reached an altar erected to Camdeo, the god of mystic love. At the sight of this object, every eye turned with devotion on his consecrated Priestess. The procession stopped. The sibyl Priestess stood at the foot of the shrine of her tutelar deity, and the superstitious multitude fell prostrate at the feet of the Prophetess. They invoked her intercession with the god she served: mothers held up their infants to her view; fathers inquired from her the fate of their absent sons; and many addressed her on the future events of their lives; while she, not more deceiving than deceived, became the victim of her own imposition, and stood in the midst of her votarists, in all the imposing charm of holy illusion. Her enthusiasm once kindled, her imagination became disordered; believing herself inspired, she looked the immortality she fancied, and uttered rhapsodies in accents so impressive and so tender, and with emotions so wild, and yet so touching, that the mind no longer struggled against the imposition of the senses, and the spirit of fanatical zeal confirmed the influence of human loveliness.

Hitherto, curiosity had induced the Missionary to follow the procession; but he now turned back, horror-struck. Too long had the apostle of Christianity been the witness of those impious rites, offered by the idolaters to the idolatress; and the indignation he felt at all he had seen, at all he had heard, produced an irritability of feeling, new to a mind so tranquil, and but little consonant to a character so regulated, so subdued, so far above even the laudable weakness of human nature. He considered the false Prophetess as the most fatal opponent to his intentions, and he looked to her conversion as the most effectual means to accomplish the success of his enterprise. He shuddered to reflect on the weakness and frailty of man, who is so often led to truth by the allurements which belong to error; and he devoted the remainder of the day to the consideration of those pious plans, by which he hoped, one day, to shade the brow of the Heathen Priestess with the sacred veil of the Christian Nun.

The complexional springs of passion in the character of the Missionary had been regulated and restrained by the habits of his temperate and solitary life; the natural impetuosity and ardour of his feelings had been tranquillized and subdued, by the principles of his pure and spiritual religion; and though his perceptions were quick and rapid in their exercise, yet he had so accustomed his mind to distrust its first impulse, that, all enthusiast as he was, he was yet less so from the vivacity of a first impression than from the mental operation which succeeded to it. The idea which was coolly admitted into his mind, gradually possessed itself of his imagination, and there gave birth to a series of impressions and emotions, which, in their combined force, finally mastered every thought and act of his life. Thus he became zealous in any pursuit, not because it had, in the first instance, struck him powerfully, nor that he had suffered himself to be borne away by its immediate impression, but because that, suspicious of himself, he had examined it, in all its points of view, considered it in all its references, and studied it in all its relations, till it exclusively occupied his reveries, received the glow of his powerful fancy, and engaged all the force of his intellectual being. It was thus that he frequently meditated himself into passion, and that the habits of his artificial character produced an effect on his conduct similar to that which the indulgence of his natural impulses would eventually have given birth to.

When the description of the Priestess of Cashmire first met his ear, it made no impression on his mind: when he beheld her receiving the homage of a deity, all lovely as she was, she awakened no other sentiment in his breast than a pious indignation, natural to his religious zeal, at beholding human reason so subdued by human imposition. When her story had been related to him, and her influence described, he then considered her as the powerful rival of his influence, and the most fatal obstacle to the success of the enterprise he had engaged in; but when the Pundit had awakened the hope of her conversion, and asserted the possibility of her influence becoming the instrument of divine grace to her nation, then the Indian gradually became the sole and incessant subject of his thoughts; and her idea was so mingled with his religious hopes, so blended with his sacred mission, so intimately connected with all his best, his brightest views and purest feelings, that, even in prayer, she crossed his imagination; and when he sued from Heaven a blessing on his enterprise, the name of the idolatress of Cashmire was included in the orison.

The Guru and his train had left Lahore, on the evening of the festival of the goddess Durga, for his native province; and, a few weeks after his departure, the Missionary commenced his pilgrimage towards Upper India. He was now equal to his undertaking; for he spoke the pure Hindu with the fluency of an educated native, and read the Shanscrit with ease and even with facility. He had made himself master of the topography of the country—the valley of Cashmire, its villages, its capital, its pagodas, and the temple and Brahminical college, in which the Guru presided; and already furnished with the means of providing for the few contingencies of his pilgrimage, the most necessary luxury of which is afforded by the numerous tanks and springs, whose construction is considered a religious duty, the apostolic Nuncio left Lahore, and commenced his journey towards Cashmire.

The black robe of his order flung over his lighter Indian vestment, his brow shaded by the monastic cowl, his hand grasping the pastoral crosier, wearing on his breast the sacred crucifix, and nourished only by the fruits and nutritious grains, with which a bounteous nature supplied him. His, resembled the saintly progress of the Apostles of old; a fine image of that pure, tender, and self-denying faith, whose divine doctrines he best illustrated by the example of his own sinless life; but he observed, with an acute feeling of disappointment, that the harvest bore no proportion to the exertions of the labourer. In whatever direction he turned his steps, the zeal of Hindu devotion met his view, while every where the religion of the Hindus gave him the strongest idea of the wild extravagance which superstition is capable of producing, or the acute sufferings which religious fortitude is equal to sustain. Every where he found new reason to observe, how perfectly the human mind could bend its plastic powers to those restraints, which the law of society, the prejudices of country, or the institutes of religion, imposed. He felt, how arbitrary was the law of human opinion; how little resorted to were the principles of human nature; how difficult to eradicate those principles impressed on the character without any operation of the reason, received in the first era of existence, expanding with the years, and associating with all the feelings, the passions, and the habits of life. But these reflections, equally applicable to human character in the West and in the East, were now first made under the new impressions formed by the observation of novel prejudices in others, not stronger, perhaps, but different from his own; and he whose life had been governed by a dream, was struck by the imbecility of those who submitted their reason to the tyranny of a baseless illusion.

Amidst the tissue of prejudices, however, which disfigure the faith of the Hindus, he sometimes perceived the force of their mild and benevolent natures bearing away the barriers of artificial distinctions; and though it is deemed infamous, and hazards loss of cast, for a follower of Brahma to partake of the same meal with the professor of any other faith, yet the Missionary found in India the true region of hospitality; choulteries, or public asylums for travellers, frequently occurred in the course of his route; while the master of every simple hut was ready to spread the mat beneath the stranger’s feet, and to weave the branches of his plantain-tree above the stranger’s head; to present to the parched lip of the wanderer the milk of his cocoa-nut, and to his aching brow the shade of his humble roof. Happy are they who preserve, amidst the wreck of human reason, the dear and precious vestiges of human tenderness!

As the Missionary proceeded towards the north, he was still hailed with the pensive welcome of the Indian smile. Some few of the simple and patriarchal people, who had heard of Europe, knew him by his complexion for a native of the West; but the greater number believed him to be a wandering Arab, from the lofty dignity of his stature, from the brilliant expression of his countenance; and then they would ask him to speak of the Genii of his religion, or to relate to them those splendid tales for which his nation is so celebrated: but when he sought to undeceive them, when he declared that he came, not to amuse by fiction, but to enlighten by truth; when he openly avowed to them the nature and object of his sacred mission, they fled him in fear, or heard him with incredulity.

It was in vain that he invoked from Heaven some part of that miraculous power granted to those who had preceded him; that he might be able, with Francis Xavier, to cure the sick by a touch, or raise the dead by a look[15]. He could, indeed, watch with the saint, pray with the saint, and suffer with the saint, perhaps even far beyond those who had succeeded him: he could overwhelm by his eloquence, command by his dignity, attach by his address, and awe by his example; but he could not subvert a single law of nature, nor, by any miraculous power, change the immutable decree of the First Will:—for, to him it was still denied to convert those from error, through the medium of astonishment, whom he could not subdue by the influence of truth.

In less than a fortnight from his departure from Lahore, he reached the upper region, those dreadful and desolate plains, which stretch towards the base of the great and black rock of Bimbhar. Alone in the dreary waste, the Missionary felt all the value of an enterprise, marked by perils so terrific; but he felt it unsubdued. The dry and hot air[16] parched his lip; his feet trod in the channel of a torrent, dried up, whose bed seemed strewed with burning lava; a fever preyed upon the springs of being, and a parching thirst consumed his vitals; death, in the most dreadful form, met his view, but found him unappalled; and the tide of life was almost exhausted in his veins, when, worn out and feeble, he reached the foot of the rock of the pass of Bimbhar, denominated The Mouth of the Vale of Cashmire. High, sharp, and rude, it held a menacing aspect. Weak and enfeebled, the Missionary with difficulty ascended its savage acclivities. Nature seemed almost to have made her last effort when he reached its summit: his strength was wholly exhausted. Supported by his crosier, he paused, and cast one look behind him. He beheld the terrific wastes he had passed, and shuddered: he turned round, and flung his glance on the scene which opened at his feet; and the heaven which receives the soul of the blessed, met his view[17].

Confined within the majestic girdle of the Indian Caucasus, Cashmire, the birth-place of Brahma, the scene of his avatars, came at once under his observation. The brilliant scene, the balmy atmosphere, renovated his spirits and his frame. He rapidly descended the rock, now no longer bleak, no longer rude, but embossed with odoriferous plants, and shaded by lofty shrubs. His vital powers, his mental faculties, seemed to dilate to the influence of the pure and subtil air, which circulated with a genial softness through his frame, and gave to his whole being a sense of vague but pure felicity, which made even life itself enjoyment. The cusa-grass, which shrunk elastically beneath his steps, emitted a delicious odour; the golden fruit of the assoca-tree offered a luscious refreshment to his parched lip, and countless streams of liquid silver meeting, in natural basons, under the shade of the seringata, whose beauty has given it a place in the lunar constellations, offered to his weary frame the most necessary luxury that he could now enjoy.

It was evening when he reached the vale of Cashmire[18]. Purple mists hung upon the lustre of its enchanting scenes, and gave them, in fairy forms, to the stranger’s eye. The fluttering plumage of the peacocks and lories fanned the air, as they sought repose among the luxuriant foliage of the trees: the silence of the delicious hour knew no interruption, but from the soothing murmurs of innumerable cascades. All breathed a tranquil but luxurious enjoyment; all invited to a repose which resembled a waking dream. The Missionary had no power to resist the soft and new emotions which possessed themselves of his whole being; it seemed as if sensation had survived all power of perception; and, throwing himself on the odorous moss, which was shaded by the magnificent branches of the pamelo, the oak of the East, he slept.