‘Immalee withheld her breath, as if she inhaled the abominable effluvia of this mass of putrefaction, which is said to desolate the shores near the temple of Juggernaut, like a pestilence.
‘Close to this fearful scene, came on a pageant, whose splendour made a brilliant and terrible contrast to the loathsome and withering desolation of animal and intellectual life, amid which its pomp came towering, and sparkling, and trembling on. An enormous fabric, more resembling a moving palace than a triumphal car, supported the inshrined image of Juggernaut, and was dragged forward by the united strength of a thousand human bodies, priests, victims, brahmins, faqueers, and all. In spite of this huge force, the impulse was so unequal, that the whole edifice rocked and tottered from time to time, and this singular union of instability and splendour, of trembling decadence and terrific glory, gave a faithful image of the meretricious exterior, and internal hollowness, of idolatrous religion. As the procession moved on, sparkling amid desolation, and triumphant amid death, multitudes rushed forward from time to time, to prostrate themselves under the wheels of the enormous machine, which crushed them to atoms in a moment, and passed on; – others “cut themselves with knives and lancets after their manner,” and not believing themselves worthy to perish beneath the wheels of the idol’s chariot, sought to propitiate him by dying the tracks of those wheels with their blood; – their relatives and friends shouted with delight as they saw the streams of blood dye the car and its line of progress, and hoped for an interest in these voluntary sacrifices, with as much energy, and perhaps as much reason, as the Catholic votarist does in the penance of St Bruno, or the ex-oculation of St Lucia, or the martyrdom of St Ursula and her eleven thousand virgins, which, being interpreted, means the martyrdom of a single female named Undecimilla, which the Catholic legends read Undecim Mille.
‘The procession went on, amid that mixture of rites that characterizes idolatry in all countries, – half resplendent, half horrible – appealing to nature while they rebel against her – mingling flowers with blood, and casting alternately a screaming infant, or a garland of roses, beneath the car of the idol.
‘Such was the picture that presented to the strained, incredulous eyes of Immalee, those mingled features of magnificence and horror, – of joy and suffering, – of crushed flowers and mangled bodies, – of magnificence calling on torture for its triumph, – and the steam of blood and the incense of the rose, inhaled at once by the triumphant nostrils of an incarnate demon, who rode amid the wrecks of nature and the spoils of the heart! Immalee gazed on in horrid curiosity. She saw, by the aid of the telescope, a boy seated on the front of the moving temple, who “perfected the praise” of the loathsome idol, with all the outrageous lubricities of the Phallic worship. From the slightest consciousness of the meaning of this phenomenon, her unimaginable purity protected her as with a shield. It was in vain that the tempter plied her with questions, and hints of explanation, and offers of illustration. He found her chill, indifferent, and even incurious. He gnashed his teeth and gnawed his lip en parenthese. But when she saw mothers cast their infants under the wheels of the car, and then turn to watch the wild and wanton dance of the Almahs, and appear, by their open lips and clapped hands, to keep time to the sound of the silver bells that tinkled round their slight ankles, while their infants were writhing in their dying agony, – she dropt the telescope in horror, and exclaimed, “The world that thinks does not feel. I never saw the rose kill the bud!”
‘“But look again,” said the tempter, “to that square building of stone, round which a few stragglers are collected, and whose summit is surmounted by a trident, – that is the temple of Maha-deva, a goddess who possesses neither the power or the popularity of the great idol Juggernaut. Mark how her worshippers approach her.” Immalee looked, and saw women offering flowers, fruits and perfumes; and some young girls brought birds in cages, whom they set free; others, after making vows for the safety of some absent, sent a small and gaudy boat of paper, illuminated with wax, down the stream of an adjacent river, with injunctions never to sink till it reached him.
‘Immalee smiled with pleasure at the rites of this harmless and elegant superstition. “This is not the religion of torment,” said she. – “Look again,” said the stranger. She did, and beheld those very women whose hands had been employed in liberating birds from their cages, suspending, on the branches of the trees which shadowed the temple of Maha-deva, baskets containing their newborn infants, who were left there to perish with hunger, or be devoured by the birds, while their mothers danced and sung in honour of the goddess.
‘Others were occupied in conveying, apparently with the most zealous and tender watchfulness, their aged parents to the banks of the river, where, after assisting them to perform their ablutions, with all the intensity of filial and divine piety, they left them half immersed in the water, to be devoured by alligators, who did not suffer their wretched prey to linger in long expectation of their horrible death; while others were deposited in the jungles near the banks of the river, where they met with a fate as certain and as horrible, from the tigers who infested it, and whose yell soon hushed the feeble wail of their unresisting victims.
‘Immalee sunk on the earth at this spectacle, and clasping both hands over her eyes, remained speechless with grief and horror.
‘“Look yet again,” said the stranger, “the rites of all religions are not so bloody.” Once more she looked, and saw a Turkish mosque, towering in all the splendour that accompanied the first introduction of the religion of Mahomet among the Hindoos. It reared its gilded domes, and carved minarets, and crescented pinnacles, rich with all the profusion which the decorative imagination of Oriental architecture, at once light and luxuriant, gorgeous and aerial, delights to lavish on its favourite works.
‘A group of stately Turks were approaching the mosque, at the call of the muezzin. Around the building arose neither tree nor shrub; it borrowed neither shade nor ornament from nature; it had none of those soft and graduating shades and hues, which seem to unite the works of God and the creature for the glory of the former, and calls on the inventive magnificence of art, and the spontaneous loveliness of nature, to magnify the Author of both; it stood the independent work and emblem of vigorous hands and proud minds, such as appeared to belong to those who now approached it as worshippers. Their finely featured and thoughtful countenances, their majestic habits, and lofty figures, formed an imposing contrast to the unintellectual expression, the crouching posture, and the half naked squalidness of some poor Hindoos, who, seated on their hams, were eating their mess of rice, as the stately Turks passed on to their devotions. Immalee viewed them with a feeling of awe and pleasure, and began to think there might be some good in the religion professed by these noble-looking beings. But, before they entered the mosque, they spurned and spit at the unoffending and terrified Hindoos; they struck them in the flats of their sabres, and, terming them dogs of idolaters, they cursed them in the name of God and the prophet. Immalee, revolted and indignant at the sight, though she could not hear the words that accompanied it, demanded the reason of it. “Their religion,” said the stranger, “binds them to hate all who do not worship as they do.” – “Alas!” said Immalee, weeping, “is not that hatred which their religion teaches, a proof that theirs is the worst? But why,” she added, her features illuminated with all the wild and sparkling intelligence of wonder, while flushed with recent fears, “why do I not see among them some of those lovelier beings, whose habits differ from theirs, and whom you call women? Why do they not worship also; or have they a milder religion of their own?” – “That religion,” replied the stranger, “is not very favourable to those beings, of whom you are the loveliest; it teaches that men shall have different companions in the world of souls; nor does it clearly intimate that women shall ever arrive there. Hence you may see some of these excluded beings wandering amid those stones that designate the place of their dead, repeating prayers for the dead whom they dare not hope to join; and others
, who are old and indigent, seated at the doors of the mosque, reading aloud passages from a book lying on their knees, (which they call the Koran), with the hope of soliciting alms, not of exciting devotion.” At these desolating words, Immalee, who had in vain looked to any of these systems for that hope or solace which her pure spirit and vivid imagination alike thirsted for, felt a recoiling of the soul unutterable at religion thus painted to her, and exhibiting only a frightful picture of blood and cruelty, of the inversion of every principle of nature, and the disruption of every tie of the heart.
‘She flung herself on the ground, and exclaiming, “There is no God, if there be none but theirs!” then, starting up as if to take a last view, in the desperate hope that all was an illusion, she discovered a small obscure building overshaded by palm-trees, and surmounted by a cross; and struck by the unobtrusive simplicity of its appearance, and the scanty number and peaceable demeanour of the few who were approaching it, she exclaimed, that this must be a new religion, and eagerly demanded its name and rites. The stranger evinced some uneasiness at the discovery she had made, and testified still more reluctance to answer the questions which it suggested; but they were pressed with such restless and coaxing importunity, and the beautiful being who urged them made such an artless transition from profound and meditative grief to childish, yet intelligent curiosity, that it was not in man, or more or less than man, to resist her.
‘Her glowing features, as she turned them toward him, with an expression half impatient, half pleading, were indeed those “*of a stilled infant smiling through its tears.” Perhaps, too, another cause might have operated on this prophet of curses, and made him utter a blessing where he meant malediction; but into this we dare not inquire, nor will it ever be fully known till the day when all secrets must be disclosed. However it was, he felt himself compelled to tell her it was a new religion, the religion of Christ, whose rites and worshippers she beheld. “But what are the rites?” asked Immalee. “Do they murder their children, or their parents, to prove their love to God? Do they hang them on baskets to perish, or leave them on the banks of rivers to be devoured by fierce and hideous animals?” – “The religion they profess forbids that,” said the stranger, with reluctant truth; “it requires them to honour their parents, and to cherish their children.” – “But why do they not spurn from the entrance to their church those who do not think as they do?” – “Because their religion enjoins them to be mild, benevolent, and tolerant; and neither to reject or disdain those who have not attained its purer light.” – “But why is there no splendour or magnificence in their worship; nothing grand or attractive?” – “Because they know that God cannot be acceptably worshipped but by pure hearts and crimeless hands; and though their religion gives every hope to the penitent guilty, it flatters none with false promises of external devotion supplying the homage of the heart; or artificial and picturesque religion standing in the place of that single devotion to God, before whose throne, though the proudest temples erected to his honour crumble into dust, the heart burns on the altar still, an inextinguishable and acceptable victim.”
‘As he spoke, (perhaps constrained by a higher power), Immalee bowed her glowing face to the earth, and then raising it with the look of a new-born angel, exclaimed, “Christ shall be my God, and I will be a Christian!” Again she bowed in the deep prostration which indicates the united submission of soul and body, and remained in this attitude of absorption so long, that, when she rose, she did not perceive the absence of her companion. – “He fled murmuring, and with him fled the shades of night.’
*Intellige ‘buildings.’
*Tippoo Saib wished to substitute the Mohamedan for the Indian mythology throughout his dominions. This circumstance, though long antedated, is therefore imaginable.
*I trust the absurdity of this quotation here will be forgiven for its beauty. It is borrowed from Miss Baillie, the first dramatic poet of the age.
CHAPTER XVII
‘Why, I did say something about getting a licence from the Cadi.’
Blue Beard
‘The visits of the stranger were interrupted for some time, and when he returned, it seemed as if their purpose was no longer the same. He no longer attempted to corrupt her principles, or sophisticate her understanding, or mystify her views of religion. On the latter subject he was quite silent, seemed to regret he had ever touched on it, and not all her restless avidity of knowledge, or caressing importunity of manner, could extract from him another syllable on the subject. He repayed her amply, however, by the rich, varied and copious stores of a mind, furnished with matter apparently beyond the power of human experience to have collected, confined, as it is, within the limits of threescore years and ten. But this never struck Immalee; she took “no note of time;” and the tale of yesterday, or the record of past centuries, were synchronized in a mind to which facts and dates were alike unknown; and which was alike unacquainted with the graduating shades of manner, and the linked progress of events.
‘They often sat on the shore of the isle in the evening, where Immalee always prepared a seat of moss for her visitor, and gazed together on the blue deep in silence; for Immalee’s newly-awaked intellect and heart felt that bankruptcy of language, which profound feeling will impress on the most cultivated intellect, and which, in her case, was increased alike by her innocence and her ignorance; and her visitor had perhaps reasons still stronger for his silence. This silence, however, was often broken. There was not a vessel that sailed in the distance which did not suggest an eager question from Immalee, and did not draw a slow and extorted reply from the stranger. His knowledge was immense, various, and profound, (but this was rather a subject of delight than of curiosity to his beautiful pupil); and from the Indian canoe, rowed by naked natives, to the splendid, and clumsy, and ill-managed vessels of the Rajahs, that floated like huge and gilded fish tumbling in uncouth and shapeless mirth on the wave, to the gallant and well-manned vessels of Europe, that came on like the gods of ocean bringing fertility and knowledge, the discoveries of art, and the blessings of civilization, wherever their sails were unfurled and their anchors dropt, – he could tell her all, – describe the destination of every vessel, – the feelings, characters and national habits of the many-minded inmates, – and enlarge her knowledge to a degree which books never could have done; for colloquial communication is always the most vivid and impressive medium, and lips have a prescriptive right to be the first intelligencers in instruction and in love.
‘Perhaps this extraordinary being, with regard to whom the laws of mortality and the feelings of nature seemed to be alike suspended, felt a kind of sad and wild repose from the destiny that immitigably pursued him, in the society of Immalee. We know not, and can never tell, what sensations her innocent and helpless beauty inspired him with, but the result was, that he ceased to regard her as his victim; and, when seated beside her listening to her questions, or answering them, seemed to enjoy the few lucid intervals of his insane and morbid existence. Absent from her, he returned to the world to torture and to tempt in the madhouse where the Englishman Stanton was tossing on his straw –’
‘“Hold!” said Melmoth; “what name have you mentioned?” – “Have patience with me, Senhor,” said Monçada, who did not like interruption; “have patience, and you will find we are all beads strung on the same string. Why should we jar against each other? our union is indissoluble.” He proceeded with the story of the unhappy Indian, as recorded in the parchments of Adonijah, which he had been compelled to copy, and of which he was anxious to impress every line and letter on his listener, to substantiate his own extraordinary story.
‘When absent from her, his purpose was what I have described; but while present, that purpose seemed suspended; he gazed often on her with eyes whose wild and fierce lustre was quenched in a dew that he hastily wiped away, and gazed on her again. While he sat near her on the flowers she had collected for him, – while he looked on those timid and rosy lips that waited his signal to speak
, like buds that did not dare to blow till the sun shone on them, – while he heard accents issue from those lips which he felt it would be as impossible to pervert as it would be to teach the nightingale blasphemy, – he sunk down beside her, passed his hand over his livid brow, and, wiping off some cold drops, thought for a moment he was not the Cain of the moral world, and that the brand was effaced, – at least for a moment. The habitual and impervious gloom of his soul soon returned. He felt again the gnawings of the worm that never dies, and the scorchings of the fire that is never to be quenched. He turned the fatal light of his dark eyes on the only being who never shrunk from their expression, for her innocence made her fearless. He looked intensely at her, while rage, despair and pity, convulsed his heart; and as he beheld the confiding and conciliating smile with which this gentle being met a look that might have withered the heart of the boldest within him, – a Semele gazing in supplicating love on the lightnings that were to blast her, – one human drop dimmed their portentous lustre, as its softened rays fell on her. Turning fiercely away, he flung his view on the ocean, as if to find, in the sight of human life, some fuel for the fire that was consuming his vitals. The ocean, that lay calm and bright before them as a sea of jasper, never reflected two more different countenances, or sent more opposite feelings to two hearts. Over Immalee’s, it breathed that deep and delicious reverie, which those forms of nature that unite tranquillity and profundity diffuse over souls whose innocence gives them a right to an unmingled and exclusive enjoyment of nature. None but crimeless and unimpassioned minds ever truly enjoyed earth, ocean and heaven. At our first transgression, nature expels us, as it did our first parents, from her paradise for ever.
‘To the stranger the view was fraught with far different visions. He viewed it as a tiger views a forest abounding with prey; there might be the storm and the wreck; or, if the elements were obstinately calm, there might be the gaudy and gilded pleasure barge, in which a Rajah and the beautiful women of his haram were inhaling the sea breeze under canopies of silk and gold, overturned by the unskilfulness of their rowers, and their plunge, and struggle, and dying agony, amid the smile and beauty of the calm ocean, produce one of those contrasts in which his fierce spirit delighted. Or, were even this denied, he could watch the vessels as they floated by, and, from the skiff to the huge trader, be sure that every one bore its freight of woe and crime. There came on the European vessels full of the passions and crimes of another world, – of its sateless cupidity, remorseless cruelty, its intelligence, all awake and ministrant in the cause of its evil passions, and its very refinement operating as a stimulant to more inventive indulgence, and more systematized vice. He saw them approach to traffic for “gold, and silver, and the souls of men;” to grasp, with breathless rapacity, the gems and precious produce of those luxuriant climates, and deny the inhabitants the rice that supported their inoffensive existence; – to discharge the load of their crimes, their lust and their avarice, and after ravaging the land, and plundering the natives, depart, leaving behind them famine, despair and execration; and bearing with them back to Europe, blasted constitutions, inflamed passions, ulcerated hearts, and consciences that could not endure the extinction of a light in their sleeping apartment.
Melmoth the Wanderer 1820 Page 40