We had a profusely decorated volume of Moore's Irish Melodies: and often have I listened to the enraptured recitation of these by Akshay Babu. The poems combined with the pictorial designs to conjure up for me a dream picture of the Ireland of old. I had not then actually heard the original tunes, but had sung these Irish Melodies to myself to the accompaniment of the harps in the pictures. I longed to hear the real tunes, to learn them, and sing them to Akshay Babu. Some longings unfortunately do get fulfilled in this life, and die in the process. When I went to England I did hear some of the Irish Melodies sung, and learnt them too, but that put an end to my keenness to learn more. They were simple, mournful and sweet, but they somehow did not fit in with the silent melody of the harp which filled the halls of the Old Ireland of my dreams.

When I came back home I sung the Irish melodies I had learnt to my people. "What is the matter with Rabi's voice?" they exclaimed. "How funny and foreign it sounds!" They even felt my speaking voice had changed its tone.

From this mixed cultivation of foreign and native melody was born the Valmiki Pratibha.[45] The tunes in this musical drama are mostly Indian, but they have been dragged out of their classic dignity; that which soared in the sky was taught to run on the earth. Those who have seen and heard it performed will, I trust, bear witness that the harnessing of Indian melodic modes to the service of the drama has proved neither derogatory nor futile. This conjunction is the only special feature of Valmiki Pratibha. The pleasing task of loosening the chains of melodic forms and making them adaptable to a variety of treatment completely engrossed me.

Several of the songs of Valmiki Pratibha were set to tunes originally severely classic in mode; some of the tunes were composed by my brother Jyotirindra; a few were adapted from European sources. The Telena[46] style of Indian modes specially lends itself to dramatic purposes and has been frequently utilized in this work. Two English tunes served for the drinking songs of the robber band, and an Irish melody for the lament of the wood nymphs.

Valmiki Pratibha is not a composition which will bear being read. Its significance is lost if it is not heard sung and seen acted. It is not what Europeans call an Opera, but a little drama set to music. That is to say, it is not primarily a musical composition. Very few of the songs are important or attractive by themselves; they all serve merely as the musical text of the play.

Before I went to England we occasionally used to have gatherings of literary men in our house, at which music, recitations and light refreshments were served up. After my return one more such gathering was held, which happened to be the last. It was for an entertainment in this connection that the Valmiki Pratibha was composed. I played Valmiki and my niece, Pratibha, took the part of Saraswati—which bit of history remains recorded in the name.

I had read in some work of Herbert Spencer's that speech takes on tuneful inflexions whenever emotion comes into play. It is a fact that the tone or tune is as important to us as the spoken word for the expression of anger, sorrow, joy and wonder. Spencer's idea that, through a development of these emotional modulations of voice, man found music, appealed to me. Why should it not do, I thought to myself, to act a drama in a kind of recitative based on this idea. The Kathakas[47] of our country attempt this to some extent, for they frequently break into a chant which, however, stops short of full melodic form. As blank verse is more elastic than rhymed, so such chanting, though not devoid of rhythm, can more freely adapt itself to the emotional interpretation of the text, because it does not attempt to conform to the more rigorous canons of tune and time required by a regular melodic composition. The expression of feeling being the object, these deficiencies in regard to form do not jar on the hearer.

Encouraged by the success of this new line taken in the Valmiki Pratibha, I composed another musical play of the same class. It was called the Kal Mrigaya, The Fateful Hunt. The plot was based on the story of the accidental killing of the blind hermit's only son by King Dasaratha. It was played on a stage erected on our roof-terrace, and the audience seemed profoundly moved by its pathos. Afterwards, much of it was, with slight changes, incorporated in the Valmiki Pratibha, and this play ceased to be separately published in my works.

Long afterwards, I composed a third musical play, Mayar Khela, the Play of Maya, an operetta of a different type. In this the songs were important, not the drama. In the others a series of dramatic situations were strung on a thread of melody; this was a garland of songs with just a thread of dramatic plot running through. The play of feeling, and not action, was its special feature. In point of fact I was, while composing it, saturated with the mood of song.

The enthusiasm which went to the making of Valmiki Pratibha and Kal Mrigaya I have never felt for any other work of mine. In these two the creative musical impulse of the time found expression.

My brother, Jyotirindra, was engaged the live-long day at his piano, refashioning the classic melodic forms at his pleasure. And, at every turn of his instrument, the old modes took on unthought-of shapes and expressed new shades of feeling. The melodic forms which had become habituated to their pristine stately gait, when thus compelled to march to more lively unconventional measures, displayed an unexpected agility and power; and moved us correspondingly. We could plainly hear the tunes speak to us while Akshay Babu and I sat on either side fitting words to them as they grew out of my brother's nimble fingers. I do not claim that our libretto was good poetry but it served as a vehicle for the tunes.

In the riotous joy of this revolutionary activity were these two musical plays composed, and so they danced merrily to every measure, whether or not technically correct, indifferent as to the tunes being homelike or foreign.

On many an occasion has the Bengali reading public been grievously exercised over some opinion or literary form of mine, but it is curious to find that the daring with which I had played havoc with accepted musical notions did not rouse any resentment; on the contrary those who came to hear departed pleased. A few of Akshay Babu's compositions find place in the Valmiki Pratibha and also adaptations from Vihari Chakravarti's Sarada Mangal series of songs.

I used to take the leading part in the performance of these musical dramas. From my early years I had a taste for acting, and firmly believed that I had a special aptitude for it. I think I proved that my belief was not ill-founded. I had only once before done the part of Aleek Babu in a farce written by my brother Jyotirindra. So these were really my first attempts at acting. I was then very young and nothing seemed to fatigue or trouble my voice.

In our house, at the time, a cascade of musical emotion was gushing forth day after day, hour after hour, its scattered spray reflecting into our being a whole gamut of rainbow colours. Then, with the freshness of youth, our new-born energy, impelled by its virgin curiosity, struck out new paths in every direction. We felt we would try and test everything, and no achievement seemed impossible. We wrote, we sang, we acted, we poured ourselves out on every side. This was how I stepped into my twentieth year.

Of these forces which so triumphantly raced our lives along, my brother Jyotirindra was the charioteer. He was absolutely fearless. Once, when I was a mere lad, and had never ridden a horse before, he made me mount one and gallop by his side, with no qualms about his unskilled companion. When at the same age, while we were at Shelidah, (the head-quarters of our estate,) news was brought of a tiger, he took me with him on a hunting expedition. I had no gun,—it would have been more dangerous to me than to the tiger if I had. We left our shoes at the outskirts of the jungle and crept in with bare feet. At last we scrambled up into a bamboo thicket, partly stripped of its thorn-like twigs, where I somehow managed to crouch behind my brother till the deed was done; with no means of even administering a shoe-beating to the unmannerly brute had he dared lay his offensive paws on me!

Thus did my brother give me full freedom both internal and external in the face of all dangers. No usage or custom was a bondage for him, and so was he able to rid me of my shrinking diffidence.