Poetical Sketches of the Interior of Ceylon Benjamin Bailey (1791-1853), aged 26 years Framed colour portrait by an anonymous artist Courtesy: Keats catalogue, London Metropolitan Archives
"One of the noblest men alive at the present day" was John Keats's description of Bailey Poetical Sketches of the Interior of the Island of Ceylon
Benjamin Bailey's Original manuscript, 1841
Introduction: Rajpal K de Silva, 2011
Serendib Publications London 2011 Copyright:© Rajpal Kumar de Silva, 2011
ISBN 978-955-0810-00-0
Published by: Serendib Publications 3 Ingleby Court Compton Road London N21 3NT England
Typesetting / Printing Lazergraphic (Pvt) Ltd 14 Sulaiman Terrace Colombo 5 Sri Lanka
iv CONTENTS
Acknowledgements Foreword: Professor Emeritus Ashley Halpe Benjamin Bailey as a friend of John Keats: Professor Robert S White
Benjamin Bailey, (1791 — 1853) Preface The Manuscript Present publication Some useful sources Introduction Biography Bailey's personality Bailey and Keats Bailey's poetry Ecclesiastical appointments Courtship and marriage Later in France Bailey in Ceylon
Appendices I England during Bailey's era Early British Colonial rule in Ceylon II The Church Missionary Society, (CMS) CMS in Ceylon and Kottayam Comparative resumes of the two Baileys III Benjamin Bailey, Scrapbook Guide: Harvard University, USA IV Keats House Museum, Hampstead, London V St Peter's Church, Fort, Colombo: Bailey Memorials VI Six letters of Vetus in the Ceylon Times, 1852
Benjamin Bailey: Poetical Sketches of the Interior of the Island of Ceylon Part I -- Preface, Sonnets and Notes Part II -- Sonnets and Notes Part III -- Sonnets, Poems, Stanzas, Appendix and Notes
Notes Bibliography V Acknowledgements
Benjamin Bailey's manuscript of 1841 would probably have faded into oblivion had it not been for my chancing to pick it up in an antiquarian bookstore. Moreover, had it not been for my partner Mano Anandappa's typing skills, for which I owe her a huge debt of gratitude, this publication would not have got off the ground!
To Malaka Talwatte, for his ever-willing, cheerful help with his computer expertise in the initial setting out of the typed text, and the insertion of all the illustrations, (some of which he was responsible for), and, to Altaf Hussein, my saviour when burdened with computer problems, I can only express my sincere appreciation and thanks.
The staff of the Oriental section of the British Library, London, helped me in obtaining the publications and other material related to the two Benjamin Baileys, both born in 1791, both belonging to the Church Missionary Society (CMS), but confusingly wrongly catalogued! Kenneth Page, Interpretation Officer at Keats House Museum, Hampstead, London, was most helpful and directed me to the London Metropolitan Archives (LMA), where Deborah Jenkins, Deputy Head of Heritage Services and Howard Doble, chief archivist, readily agreed to provide me with all the relevant Bailey material held in the Keats Catalogue, while Tim Warrender paid personal attention to my requests and helped me with photographing many sensitive items from their collection. The Church of Ceylon Library and Archives, Colombo, and the Royal Asiatic Society, Colombo, both have information on Bailey which I have made use of. To all the kind and patient staff of these institutions I am deeply grateful.
Lelani Chinnadurai visited the UK's University of Birmingham's Cadbury Research Library, Special Collections, which houses the Church Missionary Society's Archives, at my request. I owe Lelani very special thanks for obtaining for me confirmation of the identities of the two Baileys, both missionaries sent out by the CMS, one to South India and the other to Ceylon.
Antony Anghie, at present visiting professor and lecturer on International Organisation at Harvard University, Massachusetts, USA, (permanently based at Utah University as Samuel D Thurman Professor of Law), offered to research the Benjamin Bailey Scrapbook Guide which is in the Harvard University Library; this contains a considerable amount of original Bailey material. For this entirely fortuitous opportunity for me to avail myself of Antony's generosity, which included photographing of items from Bailey's Scrapbook, I can but only offer him my most grateful thanks.The items used from Harvard are acknowledged individually.
vi Vijita Fernando, Laksiri Jayasuriya, Dassana Raffel, and Neloufer de Mel have all read my text and made valuable comments. May Yee has edited all of my writing suggesting several improvements. Professor Emeritus Ashley Halpe, Sahithyaratne, Kalakeerthi, Chevalier dans l'ordre des Palmes Academiques, has graciously written the Foreword while Professor Robert White, an expert on John Keats, the Romantic poet, suggests that Bailey had some influence on Keats's long poem Endymion. To all of them, I offer my most grateful thanks.
I acknowledge and am grateful for all the sources which I have been pleased to make use of to supplement my own research in the publication of Benjamin Bailey's manuscript.
Dammika Mallawaarachchi and Kaushal Dissanayake of Lazergraphic have been responsible for the final layout of the pages of the book, the printing and binding of which was undertaken by Saman Weerasinghe, owner of Lazergraphic. The excellent quality of the resulting book, I have no doubt, is due to the care and attention lavished on the work by Saman and his dedicated staff, to all of whom I say, "well done and thank you!"
R K de Silva 2011
vii Foreword
R K de Silva's serendipitous, to use his own word, discovery many years ago of POETICAL SKETCHES OF THE INTERIOR OF CEYLON brings us a valuable addition to the sparse colonial literature of this island, known to the world, as that title indicates, as "Ceylon" in those early days of the British Imperium. Always the thorough scholar and painstaking editor, Dr de Silva worked on this edition of the book for several years. He now follows his three brilliant pictorial volumes of images of Sri Lanka, Early Prints of Ceylon, Illustrations & Hews of Dutch Ceylon and 19th Century Newspaper Engravings with this edition of images of the country in a different medium: English verse.
The English writers of the late 18th century and early 19th century seized avidly, as we know, on the new territory for literature discovered by the move away from the Augustan formal garden, the world of polite manners and cultivated discourse, to the exploration of wild and sublime landscapes no less than wild and wonderful areas of human action and imagination, quarrying history and legend for subjects and locations. While Jane Austen depicted and delved into her world of 'country village, country town and country house' many of her contemporaries reached out to the expression of vagaries of character and social interaction; imaginations took wing with the music of the skylark and the nightingale equally with the life imagined in ancient art and sculpture and in ancient poetry and drama.
The Poetical Sketches of the Rev. Benjamin Bailey are those of an author responsive to tides in the English taste of his time, but not to those mentioned above. He was drawn, like some of the poets of the period, to the appreciation of, indeed delight, in solitude and the awed admiration of the sublime. The sketches are indeed of the interior as he takes us with him past (to retain his spellings, which are not those generally used today) the `Kandian Boundary', Warakapali' and the `Kadeganava Pass' to Kandy, to `Rambodde' and its waterfalls, IsIuwera Ellia', `Doombera', `Gampolla' and the river there, `Pedrotallagalla' the Peacock Mountain and `Hakgolle'. He has ranged widely over the central hills and has captured the ambiance, the feel of facets of the landscape, and the sounds of streams, torrents and waterfalls as he creates his "sketches", some of which, he reports, he put down on he spot he had come to. In one sketch he writes:
"I will not wait the trick of memory, But sitting here upon this pointed peak, This knoll of fragrant herbs, my soul will speak..." viii and again,
"On either side of this inviting plain Dark mountains rise and frowning forests grow:" and in another
"...Calls The loud torrent wrathfully: - and now it brawls So gently that it rolls, not roars, - a sweet And pleasant and deep melody..."
Thus these Poetical Sketches The Peotical Sketches of the Rev. Benjamin Bailey are one more example of the happier side of the colonial encounter and experience to put beside William Knighton's novel Forest Life in Ancient Ceylon, the poems of Rev. Senior and the like. The imaginations of these visitors to this country have been touched to life by our world, so new to them, just as the archaeological and ethnographic curiosities of the country and by the folklore, folktales and folk poems of the people, much like the antiquarian research and publications to be seen in Europe at this time.
From Dr de Silva's 'serendipitous' discovery of these Poetical Sketches thirty years ago to the present when this new edition of them is before us he has exercised the same meticulous care and scholarship that he brought to his three volumes of pictorial images of "Ceylon". This, like the earlier volumes, is brilliantly edited and laid out, with printing and binding of outstanding quality. Taken together, the four volumes constitute a remarkable window on the Sri Lanka of colonial times.
Ashley Halpe Emeritus Professor of English University of Peradeniya Sri Lanka
ix Benjamin Bailey as Friend of John Keats
Bailey and Keats encountered each other 'about the end of 1816, or the beginning of 1817'' through mutual friends, John Hamilton Reynolds and James Rice, who had shared poems and views on poetry with Bailey. The friendship quickly blossomed as they 'saw much of each other in London and Keats described his new friend as 'one of the noblest men alive at the present day'. During September of 1817, Keats stayed with Bailey in the latter's college accommodation at Oxford where he was a theology student. Here, amidst their excited discussions about poetry and sharing 'regularly a Boat on the Isis', Keats wrote the third book of Endymion and in Bailey's words they parted with 'much real regret & personal affection'. Given the circumstances, Keats must unavoidably have been influenced by Bailey in his writing of Endymion, though the facts of a source relationship can never be known. Later, to Keats's irritation, Leigh Hunt prided himself on his editorial deletions and even collaborative writing of the long poem, yet it is likely Bailey was in fact more influential in its actual composition. As we shall see the friendship did not endure but it was important to both.
While they were close they were very close in the creative period of mid-1817, and precious testimony comes in Keats's letters to Bailey. He has remained, of course, one of the greatest letter writers in history, showing a touching and acute solicitude towards the particular reader he was addressing, and the ten or so letters to Bailey which survive are wonderful examples of this preternatural skill. Ironically, given the way their own friendship later changed in its temper, Keats's repeated refrain to Bailey is a regretful observation of the falling out of friends in their circle.
Mysteries about Keats's life abound, and one surfaces in his letters to Bailey. He tantalisingly confides that he is taking mercury for some unspecified problem - 'The little Mercury I have taken has corrected the Poison and improved my Health' [KC, 1, 17112 which biographer Robert Gittings and others have speculated refers to venereal disease.3 Mercury was admittedly the usual remedy for syphilis, but on the other hand, under its various preparations it was thought to cure almost anything and was widely used as antibacterial, laxative, antiseptic, and other functions. Keats's own medical
Letter, Bailey to Milnes, 7 May 1849, The Keats Circle: letter and papers 1816 - 1878, ed. Hyder Edward Rollins (Camb. Massachusetts: Harvard University Press, 1948, in two vols.), 2, 267 2 The Letters of John Keats 1814 - 1821, ed. Hyder Edward Rollins (Camb. Massachusetts: Harvard University Press,1976, in two vols.),1,171 3. Robert Gittings, John Keats (London: Heinemann,1968), Appendix 3. Amy Lovell suggested the complaint was syphilis, Gittings gonorrhoea
X lecturer at Guy's Hospital was known as 'Calomel Curry' for his assiduous over- prescriptions for almost any complaint (calomel was mercurous chloride). Even one of Jane Austen's relatives took mercury in some form for minor causes: 'Harriet's headaches are abated, & Sir Everard is satisfied with the effect of the Mercury'.4 At that time and even up to the 1950s (to our eyes perhaps alarmingly) it was used in beauty creams, and also in hat-making where mercury was later isolated as the ingredient that caused the condition of being 'mad as a hatter'. Given Keats's natural reticence and the priestly vocation of his correspondent, I am inclined (though without complete conviction) to suggest the explanation is in reference to hangovers after the more innocent, youthful over-indulgence of alcohol, especially since the Oxford English Dictionary cites `drunkenness' as a dominant contemporary meaning of 'beastliness'. This provides a characteristic Keatsian pun on 'spirits' in `—the Man who thinks much of his fellows can never be in Spirits--when I am not suffering for vicious beastliness I am the greater part of the week in spirits'. Leaving such speculations aside, more generally Keats did feel comfortable enough to open up to Bailey more than to others on the intimate subject of his awkwardness with women:
I am certain I have not a right feeling towards Women ... When I am among Women I have evil thoughts, malice spleen — I cannot speak or be silent — I am full of Suspicions and therefore listen to no thing — I am in a hurry to be gone ... [JK, 1, 341]
Though continuing to write to each other after the Oxford days, Keats and Bailey did not meet often thereafter, although Bailey remained to the end of his days loyal to the memory of Keats, contributing generous eulogies as well as invaluable information to Milnes's project to write a biography of Keats long after his death. However, the actual friendship seemed to sputter out in 1819 when Bailey became engaged to the daughter of Bishop Gleig. This caused bad blood between the circle of poetic friends since it was seen as a betrayal of Bailey's public courtship of Reynolds' sister Marianne. Keats thought the precipitate (and professionally expedient) engagement 'can have no excuse — except that of a Ploughman who wants a wife', and although he wrote congratulating Bailey his sentiments were couched in terms that were, for Keats, quite chilly and obligatory. The last letter to Bailey that we have, dated 14 August 1819 which was four months after the marriage, apologises for not visiting the newly-weds on his way back from Scotland, and ends 'Present my Respects to Mrs Bailey. This sounds oddly to me, and I dare say I do it awkwardly enough: but I suppose by this time it is nothing new to you'. [JK, 2, 140]
4 Oxford English Dictionary quotes Jane Austen's Letters (1817)
xi Despite this immediate occasion for the rupture, deeper reasons, I believe, made it inevitable, during times when religion was more important than it is considered today. Bailey was a staunch Anglican and studying for a career in the church, and he was to become a country parson and eventually Archdeacon of Ceylon. Keats, meanwhile, came from a dissenting, nonconformist family and gradually came to share the atheism of his friends Leigh Hunt, William Hazlitt, and Percy Shelley, much to the chagrin of his artist friend Benjamin Haydon and perhaps the later Reverend Bailey. Religion was a significant issue since when Keats was dying in Rome he was deeply irritated by the continued attempts of his well-meaning but insensitive companion, Severn, to bring him to a deathbed conversion to religion, and he would probably have been equally mortified by Bailey's wish after the poet's death: 'We must leave his spirit in the
Undoubtedly Bailey stimulated, or provoked, Keats into thinking about the large religious questions even if he approached them from different assumptions and came to different conclusions. It was Bailey's question regarding human suffering, 'Why should Woman suffer? Aye, Why should she?' that continued to haunt Keats's imagination through to his later writing in The Fall of Hyperion, but again he makes no concessions to standard religious answers concerning God's mysterious ways, and instead with defiant humanism focuses on the inexplicable perplexities of the here and now. No mention of an Almighty in his expression of values, 'Scenery is fine — but human nature is finer —', and he follows up almost apologetically: You know my ideas about Religion — I do not think myself more in the right than other people and that nothing in this world is proveable. I wish I could enter into all your feelings on the subject for one short 10 Minutes and give you a Page or two to your liking... [KC.1, 242] X11 The potentially treacherous area of religious difference does look like something that would eventually have eroded their closeness, even if, as young men still intellectually maturing, Keats and Bailey seem to have found these differences creative rather than disabling, during the relatively brief but mutually influential and affectionate time of their friendship.
Robert S White Professor of English The University of Western Australia
Author of John Keats: A Literary Life (2010) BENJAMIN BAILEY: PREFACE
It must have been over 30 years ago that I was rummaging in the basement of the antiquarian book dealer, Maggs Brothers' book-store, in London's Grosvenor Square, when, every book collector's dream, a serendipitous moment, presented itself to me. There, amongst a pile, was a half-damaged brown leather 'spine' which read in clear gold lettering, POETICAL SKETCHES OF THE INTERIOR OF CEYLON!
Nevertheless, it is only recently that I have completed transcribing this near-400-page, closely hand-written 1840s volume of sonnets and notes into a printable form. The author, Reverend Benjamin Bailey, D.D., has dedicated his work to,
Jessy Bailey With the best and dearest affection of her Father, The Author
Colombo, July 1839
The Manuscript
Benjamin Bailey's manuscript, until now never published in its entirety, consists of three Parts of Sonnets with their accompanying Notes and an Appendix. The undated Title page is followed by a Preface dated April 1839. The next eight pages comprise Bailey's `Index' which gives the total contents of his manuscript. The list of 'Contents' in the 1841 published version of Part I does not tally with Bailey's 'Index' in his original manuscript.
1 -- the discrepancy is due to the addition of an extra sonnet titled After Sunset (no.31) in the printed edition. I have retained his original Index in order not to distort the numbering of the Notes in relation to the Sonnets. Also, I have added Bailey's 'Conclusion' at the end of the Notes to Part I (which is not included in the manuscript). I have checked the printed publication of Part I thoroughly against the manuscript and have retained such strange words as `ruinished', 'rapine', `penions', `exquisitively', and several others, allowing Bailey his poetic licence!
•••-, • • r"..46 ••■••••-••••••
•••-•4.4.7.6,9 .44;
.•■•••••." - •
Sonnets and Notes in Bailey's manuscript
Preceding Part I of some 50 Sonnets and their accompanying Notes are 7 nine-line stanzas written in 1834, dedicated
"To with no mention of a name.
This prelude to Bailey's Poetical Sketches... is surely addressed to his wife Hamilton, who passed away soon after the couple's arrival in Sri Lanka (then Ceylon) in 1832. "This, the first product of my stronger mind, When I emerge from my deep solitude, I dedicate to Thee! Thou wert not blind To Nature, which with rapt thou hast viewed; ..." And again, "And I was left to struggle with my grief, Heart-broken, lonely, desolate..." In these few verses, written seven years before the publication of Part I of his Poetical Sketches of the Interior of Ceylon in 1841, Bailey reminisces, and reflects expressesing his feelings and emotions; his love of the natural beauties of this island and in his grief the solace he derived from them, as well as his total belief in his God, the Almighty, becomes patently obvious throughout his writing. The manuscript contains nearly 200 sonnets, the quality of which, I shall leave the reader to judge. The sonnets, once again express Bailey's delight of the vistas, scenery, and natural beauties that he encounters and experiences throughout his travels in the interior of the island, especially in the years 1834 to 1838. Bailey writes: "And connected with some personal feelings and the deep grief which had then over-clouded my mind for two entire years...to me it was an almost unhoped, certainly an unlooked for, relief from the overwhelming and intense suffering. I found nature once more speak to me with her accustomed voice of soothing and of comfort...it was almost a second youth to a man in middle life, bursting from the cloud of his sorrow..."*
At the end of the section on Sonnets in Part III, several pages of Stanzas and Poems are devoted, once again, to emotional recollections of his wife. Here are two verses (of five) entitled, For a Sketch.
"With pleasant flowers I plant thy Tomb To dissipate the deepening gloom, Which gathers round my broken heart, Oft as I visit where Thou art". and three verses later,
"Here resteth all of thee that Death Had power to take with thy sweet breath; I would my dust were here, and I Now shared thine immortality".
Part HI concludes with an Epitaph to his wife Hamilton which is engraved on her monument at St Peter's Church, Colombo. The Notes section of 120 pages provides explanatory extensions to the sonnets. In addition, there are many pages devoted to Buddhism, Processions, Kataragamdeviyo, and some other subjects. During Bailey's tenure of 20 years in Sri Lanka there were several rebellions or uprisings against British colonial rule, resulting in courts martial with jail sentences and death penalties being inflicted on some of the accused. Bailey describes a trial and the result of one of these trials in both his sonnets and his notes.t *Note XXX, Part III 'see Appendix 1 and pages 161, 199
3 The manuscript concludes with an Appendix of 26 pages, comprising "A Translation of the Nidhanapatta or the history of the last incarnation of Bosatano and of his assumption of Buddhaship under the title of Goutama Buddha, the fourth Buddha of the present or Mahabadra Calpa"
Some pages of the 'laid' paper of the original manuscript bear water-marks; p.227 exhibits a cross and a woman with a sceptre; p.279, E SMITH, 1832; p.271, J GATER, 1832; p.270, 1831
Present Publication
In this new publication, I have kept to almost the same page-size of Bailey's original manuscript* His Index has been reproduced, not in full, as at the beginning of his manuscript, but as the 'Contents', preceding each of the three Parts of the present publication. The three undated Title pages relating to each of the Parts are placed at the beginning of each section of Sonnets, in keeping with the manuscript.
The layout has been altered so that each page now accommodates two Sonnets, instead of one per page, as in the manuscript; additionally, Bailey's Notes have been inserted at the end of each relevant Part of the Sonnets, while in the manuscript the notes to all three sections of sonnets are placed together at the end. I have retained the minor inconsistencies in the spelling of certain words, and Bailey's quaint place-names as they appeared in the original text.
Part I of the original manuscript consisting of nearly 100 pages, was published by the Herald Press in Colombo in 1841. This volume (approximately A5 in size), included a Preface, 52 pages of Sonnets and 35 pages of Notes. Another Preface dated April 1839 which is in the original manuscript, is included in the present publication, but was not in Part I of the older published version.
Previous to this, some of the sonnets appeared in The Ceylon Magazine from September 1840 to August 1841. The Royal Asiatic Society in Colombo has a bound volume of Part I of Poetical Sketches ... The British Library too has a printed octavo of Part I of Poetical Sketches of the Interior of the Island of Ceylon. It was bound in 1920 in London and has a marbled board cover with a leather spine inscribed POETICAL SKETCHES..., in gold lettering.
*The size of the manuscript is 24.5 x 20.5 ems 4 The rest of the manuscript consisting of a further two Parts of Sonnets and Notes, together with an Appendix has remained unpublished until now.
Some Useful Sources
In researching Benjamin Bailey (1791 — 1853) the most satisfying 'find' was the material relating to him in the Keats catalogue at the London Metropolitan Archives. The portraits in colour of Bailey as a young man, his prolific writings in his own hand, with his signature or initials often attached to his prose or verse, gave me the most exciting information about Bailey's life in his youth. During this period Bailey probably comes into prominence through his friendship with John Keats (1795 — 1821) the Romantic poet, and his association with the Reynolds'* family and their circle of friends. I have made use of numerous sources for tracing Bailey's personal history. The following is a summarized list of some of the sources: the Bibliography provides more detailed information.
1. The London Metropolitan Archives (LMA)
A complete list of relevant Bailey items together with illustrations, is given in the Bibliography.
2. The British Library (BL)
A total of 24 items are catalogued under 'Benjamin Bailey'. However, there is evidence that there were two persons with the name Benjamin Bailey, both born in 1791, and both belonging to the Church Missionary Society (CMS). One of the Baileys worked in Ceylon from 1832 until he returned to England in 1852 and died there in 1853 at the age of 62. He was the author of Poetical Sketches of the Interior of the Island of Ceylon, Poetical Sketches of the South of France and many other works.
The other Benjamin Bailey went to Kerala, India, with the CMS in 1816. He was appointed the first Principal of the CMS College in Kottayam, Kerala, in 1817. During his 34-year stay, he translated several biblical works into Malayalam and compiled an English — Malayalam dictionary. He returned to England in 1850 and held the appointment as Rector of Sheinton, Salop, and Rural Dean, until his death in 1871, aged 80 years.
*John Hamilton Reynolds — see the section in `Introduction' on 'Bailey and Keats' 5 3. The Church Missionary Society (CMS), England.
Their archives held at the Birmingham University Library, Special Collections department provides brief but adequate and accurate information about the Kottayam Bailey (1791 — 1871). However, there is no mention of the Benjamin Bailey Foundation (traceable on the internet and on You - Tube), which celebrated its 175th anniversary in 1992, and currently operates a college of education. There is very little evidence of the Colombo Bailey (1791 — 1853) in the CMS records. His career is not documented at all and his name does not appear in the Clerical and Lay Missionaries register.
Both Baileys appear to have been remarkable men with an extraordinary capacity for an output of writings, both related and unrelated to their missionary work.*
In view of the present findings the BL catalogue has now been amended.
4. Benjamin Bailey's Scrapbook at the Houghton Library, Harvard University, USA. The scrapbook was formerly owned by one of Bailey's grandsons, Henry J S Bailey (died 1936). It is a scrapbook (1817 — 1849) of letters and compositions by and about Bailey which complements the earlier period of his life housed in the LMA. Extensive details about this scrapbook are provided by Hyder E
5. The Church of Ceylon, Library and Archives, Colombo, which provided copies of The Ceylon Churchman (1942) and A History of the Diocese of Colombo — A Centenary Volume, (1946)
*For further details and a comparative assessment of the two Baileys see Appendix II. This also includes each Bailey's publications listed in the BL; also includes an account of the CMS in Ceylon and Kottayam and comparative resumes of the two Baileys t see Appendix III — Benjamin Bailey (1791 — 1853), Scrapbook: Guide, Harvard University, USA
6 6. The Ceylon Almanac for 1849 notes that Archdeacon Benjamin Bailey was absent on leave on half salary of £400; the 1852 Almanac shows that Bailey was on a salary of £800 and that he and Rev. J B H Bailey* had also been officiating Clergymen to the troops at 100 per annum; the 1853 Almanac states that Rev. J Wise was acting minister at St Peter's church implying that Bailey was no longer in Ceylon.
A complete list of the material relevant to Benjamin Bailey (1791 — 1853) used in the Preface and Introduction is given in the Bibliography.
*Joseph Bailey (1797 —1841), died aged 44 and is buried in the CMS Churchyard at Kotte, near Colombo. He was Chairman and Cash Secretary to the Bible Association and CMS and no relation to Benjamin Bailey
7 BENJAMIN BAILEY: INTRODUCTION
Biography
Benjamin Bailey was born on 5 June 1791 and christened on 8 June at Spilsby, and brought up at Thorney, seven miles north of Peterborough, in then Lincolnshire (now Cambridgeshire); little is known of his parents and childhood; his mother's name was Elizabeth and he had a brother, Edward. His father, John, died in 1822.
Map of Thorney, Lincolnshire, England
Bailey entered Magdalen Hall, Oxford, on 19 October 1816 as a mature student of twenty-five, following his earlier matriculation. He read for Holy Orders and began training for the Church.
8 Bailey's personality
According to Joseph Severn* (who nursed the ailing John Keats in his final three months), Benjamin Bailey was 'rather stern', a characterisation that most subsequent biographers have echoed, usually referring to him as 'stuffy' and 'pompous'. This is not so surprising. since with his big rectangular head, and pursed, opinionated mouth, he could seem severe and orthodox. Rev. Bailey was 'fully and gravely determined to his sacred profession,' passionately interested in theology and philosophy — especially works by Joseph Butler. He was an ardent admirer of Dante, Milton, and Wordsworth, of whose works he had an impressive understanding. In other respects, though, Bailey was far from forbidding. He was seen as a concerned friend. His imperious manner disguised a compulsive emotionalism — something which made him large-hearted at best, tactless at worst, and which attracted him to the free spirits who made up Keats's set.
Bailey once wrote of Severn's portrait of Keats (now in the National Portrait Gallery, London); "admirable as it is, it does not convey to my mind and memory the peculiar sweetness of expression of John Keats during the -- alas!-- short period of my personal intercourse with him.t
Another comment is that Bailey had abominable, undecipherable handwriting! — there being much comment and mention of this on numerous occasions.
Courtesy: MS Eng 1461, Houghton Library, Harvard University The 400 page manuscript, in my possession, contains sonnets and notes in neat, legible calligraphy obviously transcribed by someone else, possibly his daughter Janet, with whom Bailey later lived while in Ceylon. Keats in a letter written to Bailey in Oxford on 30 October 1817, remarks on his 'villainous handwriting ...' "I shall be able, by a little perseverance to read your letters off hand." *Joseph Severn (1793 — 1879) accompanied John Keats to Rome, sailing from England on 17 September 1820 and arriving there on 15 November. Keats died three months later. After Keats's death, Severn became a respected and successful artist and lived in Rome to an old age. Severn drew a self-portrait after Keats's death when he was 29 years old. The Keats — Shelley House in the Piazza di Spagna , Rome, contains a lock of Keats's hair, original letters and other mementos. He is buried next to Keats in the Protestant Cemetery (see Note 1) t Adapted from Keats, Andrew Motion, 1997 and John Keats, A Life, Stephen Coote, 1995 9 Bailey wrote to John Taylor* on 9 April 1818: "I wrote the slovenly scrawl on Sunday eve at the suggestion of my friend,..." And again on 12 February 1821: "My dear Sir, It is long since I have written to you, or have had the pleasure of hearing from you. Your last friendly letter now lies before me, and bears, I am ashamed to confess, so early a date as the 14th August. But I have been troubled by domestic affliction and indisposition since that date, and have been indisposed to write more letters than necessity called for. I lost a child in the Autumn, just when it had lived long enough to wind itself around one's affections. And I have myself been very unwell, with small intermission, almost ever since. But I have at last applied to a Physician, and am daily gaining strength. What afflicts me most is that I may not read so closely as I desire. I hope poor Keats' health is recovered ..." Another letter was written by Bailey to Taylor dated 16 February 1821 from Dallington, Northamptonshire, addressed to 93 Fleet Street, London. He wrote: "I am deeply affected with your communication respecting poor Keats. `The flower in ripened bloom unmatched, must fall the earliest prey.' "
Bailey wrote to Richard Monckton Milnest on 16 October 1848 — from Colombo, Ceylon Bailey's hand is exceptionally villainous in this letter — Milnes wrote to Mrs Charles J MacCarthy I of Ceylon, ... "By the same post as yours came a long interesting letter about Keats from Archdeacon Bailey. I know people cannot always be judged of by their letters, ... but he ought to be a good, genial man, with interest in books and art." In this same letter to Milnes, Bailey wrote ..."I meditate drawing up a paper for your information, and if needful for your use in a future edition, upon poor Keats: and I will borrow my daughter's band to copy my Kalligraphy, to which, among my 'good works,' I see you have given your imprimatur, on the authority of poor Keats 30 years ago. It required not that attestation of its badness: and I fear that 'years which bring the philosophic mind' will not have mended my handwriting..."
*John Taylor (c.1781 — 1864), Keats's friend and publisher. His family paid for Keats's journey to Italy tR M Milnes (1809 — 85), 1" Baron Houghton, English Poet and Politician. Born in London, educated privately and entered Trinity College, Cambridge in 1827. M.P. for Pontefract from 1837 to 1863. 'His literary career was industrious and cultivated...and his poetry meditative and delicate'..In 1878 he wrote Life and Letters of Keats Sir Charles J McCarthy was an intimate friend of Milnes; late in 1847 he went to Ceylon as Auditor, Accountant-General and Comptroller of Revenue. Milnes was responsible for his appointment in 1849 as Governor of Ceylon 10 He continues: "I have gone through much of deep sorrow & trial, and have lived in Scotland, France and finally here, whither I came on the Bishop of London's very kind recommendation 17 years ago, and almost immediately after my landing here lost such a beloved wife... I am about to leave Colombo for a considerable time, but not Ceylon. I require rest... to recover from the effects of severe illness all last year, and serious attacks for the last 4 years. My two surviving children, a son and a daughter whom I sent home for education, have returned to me. My son *...is now in the civil service in Ceylon, as likewise my son in law Mr Mitford.t I am going to live with my daughter and my grandchildren: and Mr Mitford's station is under the shadow of the far-famed Adam's Peak (upon whose summit I spent half a day and a night 13 years ago) — a country in which poor Keats would have gloried. ...Though a Churchman of the old school, most of my dearest friends in life have been Whigs and Liberals. Kenyon is such. Keats eminently so. And my dear old friend, the only literary man I have known here, and a dear old man with whom I was very intimate, the late Sir Wm Rough §... was one of the old Whigs... So, I hope you will not put me down as one of the bigoted Parsons, though loving the Church and old Tory politics as most of my order..."
A letter of 7 May 1849, Ratnapoora, Island of Ceylon, from Bailey to Milnes was written by Bailey's daughter, Janet (Mrs Edward L Mitford), with some revisions in his own hand.
In another letter to Milnes, dated 11 May 1849 from Colombo, Bailey writes "... and thinking it a good opportunity of sending you this paper I set to work to draw it up: and my daughter copied it sheet by sheet as I wrote it."
*Bailey's son John, who was Principal Assistant Colonial Secretary, married a daughter of Sir Henry Ward, Governor, and the couple resided in Queen's House tEdward Ledwick Mitford, born 1811; appointed Writer in November 1844; assistant Government Agent , Ratnapura (1847 — 52). Retired from the Ceylon Civil Service in 1867 while G. A. of the N.W. province, on a pension of £505.9s.4d per annum. Married Bailey's daughter Janet at St Peter's Church on 7 April 1844. Their day-old child died in 1851; nevertheless they had five sons and four daughters and 30 odd grand-children. Janet died in July 1896 and Mitford re-married in October 1896 at the age of 86! He died shortly after his 100th birthday Vohn Kenyon (1784 — 1856), poet and philanthropist §Sir William Rough was born in 1774 and educated at Westminster School and Trinity College, Cambridge; he was called to the Bar in 1801. He was Chief Justice of Ceylon, and, author of Poem, Miscellaneous and Fugitive, (1819). He died at Nuwara Eliya in 1838, aged 54. His memorial, erected by his children is at the Old Cemetery at Nuwara Eliya 11 Bailey and Keats
By early 1814 Bailey had become close friends with James Rice* and John Hamilton Reynolds.t Through Rice, both of them became intimately associated with the three daughters Mary, Sarah and Thomasine of William Leigh who lived in Salcombe Regis near Sidmouth. During March 1815 the three friends wrote numerous poems to the girls, including Poems by Two Friends given to Thomasine Leigh on 25 December 1816 by Bailey and Reynolds and now held in the London Metropolitan Archives in a bound volume of 211 pages, 24 x 19cms; on the fly-leaf is an inscription which reads:
"Thomazine Leigh, from BBailey, Magdalen Hall, Oxon with something of regard and more of affection."
Poems by Two Friends
(Courtesy: London Metropolitan Archives)
*James Rice (1791 -- 1832) was the consumptive son of an attorney, and training to be a lawyer himself — went into partnership with his father and had offices in Poland Street, London. Died in 1832 aged 40. tJohn Hamilton Reynolds was the son of a schoolmaster teaching at Christ's Hospital and lived with his parents and three sisters in Conduit Street in Holborn. Even as a boy at St Paul's school he had shown precocious talent. He joined the Zetosphian Society (see bibliography) — a group of friends which included Bailey and Reynolds — that met regularly to discuss social and literary matters and had published reviews of books and plays in the liberal Sunday paper The Champion. He was one year older than Keats
(ln the commonplace books held by the Keats House Museum there are 9 poems by Rice and Reynolds) . 12 In the Spring of 1817 Reynolds introduced Bailey to Keats who saw him again in late summer and invited him to Oxford. Earlier, Bailey had become a frequent visitor to the Reynolds' household and the suitor of Marianne, one of the three sisters, who now rejected him. In early September, Bailey and Keats travelled to Oxford together by coach arriving outside the Mitre Hotel, in the High Street; from there it was a short walk to Bailey's rooms overlooking the main quadrangle of Magdalen Hall — a small group of mediaeval buildings.
Throughout September that year, Keats lived in Bailey's college quarters where, he composed the 3rd book of Endymion, which poem begins with:
`A thing of beauty is a joy forever! Its loveliness increases; it will never Pass into nothingness; but it will keep A bower quiet for us, and a sleep Full of sweet dreams, and health, and quiet breathing'
This was an idyllic period in many ways, and Bailey remembered it with great affection. "He wrote, and I read" Bailey recalled, "Sometimes at the same table and sometimes at separate desks and tables, from breakfast to the time of our going out for exercise - generally two or three o'clock..." Such reading and conversation were of the utmost importance, and to Bailey there fell the privilege of encouraging Keats towards a greater maturity.
Bailey was a sincere believer and was giving himself a sound preparation for his vocation in the church. Inevitably, he tried to influence Keats in the direction of his own faith... which was a solution to the problem of evil, and it was this concept that he tried to implant in Keats's mind. Bailey was pleased by the result, "he promised me and I believe he kept his promise, that he would never scoff at religion".*
"The two young men walked and boated together; they read and criticised Wordsworth, Chatterton, and Milton." During the last few days that Bailey and Keats spent together, they visited Stratford-upon-Avon to pay homage to the presiding genius of their friendship. Bailey parted from Keats with 'much real regret and personal affection,' and saw him only infrequently thereafter, in London. They corresponded, however, and ten letters that Keats wrote to Bailey from 8 October 1817, to 14 August 1819, have been preserved.
*From John Keats, A Life, Stephen Coote, 1995 13 One of these letters (letter 55 reproduced in Rollins, Vol.1) was written by Keats to Bailey on 23 June 1818, addressed to Magdalen Hall, "I was at Hunt's the other day, and he surprised me with a real authenticated Lock of Milton's Hair.* I know you would like what I wrote thereon — so here it is — as they say of a sheep in a Nursery Book, An Ode on seeing a Lock of Milton's Hair..."
On 14 August 1819, Keats wrote: "We removed to Winchester for the convenience of a Library and find it an exceeding pleasant Town, enriched with a beautiful Cathedral and surrounded by a fresh-looking country... since that you have been married and in congratulating you I wish you every continuance of them..." signed, ever your sincere friend, John Keats (letters of John Keats , Rollins, vol. 2, no.181)
Letter 112 bailey tc Taylor, 93 Fleet Street, 16 March, 1821 from Dallington "My dear Sir I was very much shocked at seeing poor Keats's death in the newspaper..."
(Biographical Sketches —see pp. xlii — xliv ; Rollins)
Bailey wrote to R M Milnes referring to Keats, 16 October 1848, from Colombo:
"I am that Mr Bailey of whom you say 'brothers they were in affection and in thought - brothers also in destiny'. Mr Bailey died soon after Keats. My destiny had indeed let me out of the circle of my former friends..." (this erroneous information was published by Milnes with regard to Bailey's death which occurred only in 1853).
Bailey again wrote about Keats — "his manliness was a principal feature of his character. His integrity and good sense were not inferior. Socially, he was the most lovable creature, in the proper sense of that word as distinguished from amiable, I think I ever knew as a man. After, he had abundantly more of the poetical character, a hundred times told, than I ever knew in any individual...
*On Hunt's collections of locks of hair, see T R Leigh-Hunt, The John Keats Memorial Volume (1921), pp107 — 109. The collection is now in the library of the University of Texas. Keats saw it on 21 January 1818 14 "You are perfectly at liberty to insert the inclosed letter in a future edition, and make what use you please of it. He concluded, and wrote the larger part, I think the whole of the third book, in his month's visit to me at Oxford, and therefore sent me the opening of the fourth."
Bailey writes in the same letter, a postscript: "There is another person in Ceylon, neither of 'kin or kind' to me, Rev. B. Bailey, though not of my ugly Jewish name. Be so good therefore as, when you write to me, which I assure myself you will, address me as Archdeacon Bailey, Colombo, Ceylon, Whence letters will be forwarded to me, wherever I may be..."
(The Ceylon Almanacs for 1833 and 1834 show that the Ceylon Mission of the Church Missionary Society, (CMS), established in 1818, had a Rev J Bailey* as its Chairman and Secretary. He was also Cash Secretary to the Bible Association and to the CMS. The same Almanacs give Rev. B Bailey as Senior Colonial Chaplain, whose salary in 1837 was £900 per annum)
(From Rollins Vol. 1 — Letters, 1958) `One of the noblest men alive at the present day' was Keats' description of Bailey in January 1818. (The best account yet written of Bailey, as of Haydon, Reynolds and Rice is that in Willard B Pope's admirable but unfortunately unpublished Harvard dissertation, 1932. (See Note 2)
Bailey wrote to R M Milnes on 7 May 1849, from Ratnapura, Ceylon. The letter was written by Bailey's daughter Janet (Mrs Edward L Mitford) with some revisions in Bailey's own hand. "Early in 1817 Keats' first volume of poems was published by Oilier, which was sent to me. It required no more to satisfy me, that he was indeed a Poet of rare and original genius. On my first visit to London... after the publication of this volume...I was introduced to him. I was delighted with the naturalness and simplicity of his character, and was at once drawn to him by his winning and indeed affectionate manner towards those with whom he was himself pleased. Bailey further reminisces that Keats left Oxford at the end of September 1817 after completing the third Book of Endymion. "I have indeed something to say upon the treatment Keats experienced at the hands of Scotch critics...who, though they would be esteemed as scholars and men of taste, proved themselves in poor Keats' case, as eminently deficient in pure taste as undoubtedly were in good feeling"
*Joseph Bailey (1797 — 1841) died aged 44 and is buried in the CMS Churchyard at Kotte, Colombo 15 Earlier - May, June 1818 - Bailey had defended Keats in an Oxford Newspaper and had made valiant efforts to answer his critics in some Edinburgh magazines. (See Note 3) Bailey later writing to John Taylor on 13 August 1849, from Ceylon:
"My dear Friend, It is a very long time since you and I exchanged a letter, ...Especially since the publication of Mr Monckton Milnes 'Life & Letters' of poor dear John Keats — in which I am so unceremoniously sent to my account before my time...I was rather amused with the account of my own death... May I once more ask, if you have a spare copy of my book on the Parables,* in which my objection is noticed in full, and which I see no reason to withdraw... all I can do in return is to request your acceptance...of a little book of mine intitled The Churchman's Manual ...It is chiefly curious as a beautiful specimen of printing at Bp's College, Calcutta where this edition was printed... I have now been a widower for 17 '/2 years of the 18 years since I left Portsmouth for India. I have 3 grandchildren, and am now on leave of 18 months for my health which of late has suffered a great deal. I would retire from my Chaplaincy if I could get a decent provision, for which I must yet wait. I am Archdeacon, but without any emolument... Farewell, my dear friend, and believe me Ever Yours B Bailey."
Bailey wrote the verse below to mock Milnes' disinformation about his alleged death, in Milnes' first biography of John Keats; it was originally attached to a letter probably written in 1848:
"Dicky Milnes — Dicky Milnes! Why what the deuce could ail ye When you wrote the life of Keats — to write the death of Bailey - The poet sleeps — oh! Let him sleep — within the silent tomb-o But Parson Bailey lives, and kicks — Archdeacon of Colombo —"
* Exposition of the Parables of Our Lord, 1828 16 Bailey's Poetry
"Without any poetic inspiration at all, he wrote and published a good deal of verse, an early instance being a sonnet `To Milton' in The Champion, 30 June 1816, and he willed `my volumes of manuscript poems' to his daughter Janet (Mrs Edward Ledwick Mitford). His publications, indeed, were fairly extensive..."
Bailey wrote some sonnets in 1827, one of them being 'On a portrait of Wordsworth.'
In 1835 Bailey had printed at the Weslyan Mission Press, Colombo, a small pamphlet containing verses by Serjeant Rough, Senior Puisne Justice of Ceylon, and four sonnets and two small pieces by himself. Bailey's poetry was not thought much of by local critics, and this annoyed him!
In a haphazard scrapbook,* now at Harvard, he pasted various interesting notes, poems, letters; and among his more or less celebrated correspondence, in addition to Keats were Sir William Rough (died 1838), ...John Cook (1771-1824), Professor of Hebrew at St Andrews, Michael Russell (1781-1848), Bishop of Glasgow and Galloway, Herbert Marsh (1757-1834), Bishop of Peterborough, Michael H T Luscombe (1776 -1846), Continental Bishop of the Scots Episcopal Church, Joanna Baillie (1762-1861) and Maria Jane Jewsbury (1800-1833) and her husband William K Fletcher who visited him in January-February 1833." "Bailey possessed a considerable skill for light verse, although, as he admitted, none for serious poetry. From 1829 until 1852 the recorded output of his writings — whether religious, translations, poetical or prose was prolific by any standards. His unfortunate death at the age of 62 no doubt deprived not only the Church but also the general reading public of an outstanding intellectual."
On 21 April 1837, Bailey wrote Stanzas to my Daughter on her Birthday, published as an octavo in Colombo by the Wesleyan Mission Press in 1837. The first stanza reads:
My Child, my Daughter! now thy fifteenth year Proclaims thee on the verge of womanhood: I think on thee with fondness and with fear; And I do see thee when beside me stood The infant form which thou hast ceased to wear Thy leaves expanding from the tender bud, Blest as the blooming trees of Paradise Be thou — a fair tree pointing to the skies
*see Appendix III for Benjamin Bailey's Scrapbook Guide 17 Besides this there are 19 other eight line stanzas, the last being:
Yes, if God will it, we may meet again; And thou wilt be to me a gentle friend: Our years of separation and of pain Thy filial love will soothe, and gently blend Thy sympathies with mine, and make one chain Of fond remembrance, which will heaven-ward tend, Even to thy sainted mother, whose meek brow May yet viewlessly be bending o'er thee now.
There are also six pages of closely written notes on most of the stanzas.
Additionally, there is a sonnet dated 4 May 1837, from Colombo, Ceylon
`To my mother (in her LXXXVIIIth Year)
Whether thy mild and venerable brow, -- Which the still wings of almost ninety years Have swept, nor effaced the characters Of woman's tenderness, -- be beaming now, As the pale star of eve; or whether thou Art a blest spirit, freed from human fears And this world's sorrow, with thy sainted peers, -- My lot forbids me, thus remote, to know But I have loved thee, with the strength of truth, From boyhood until now, and thine old age Have honoured and revered, and still would soothe: Ah! If not yet thine earthly pilgrimage Be ended, I would blend upon this page Thy evening light with my Child's morn of youth."
Stanza XV in Part III of Poetical Sketches of the Interior of Ceylon is the Epitaph to Bailey's wife which is engraved on her monument at St Peter's Church, Colombo.
18 Ecclesiastical Appointments
In October 1817, Bailey was rejected for a post of curate in Lincoln, England, where he had confidently expected to have been selected. Keats wrote a long letter about the `injustices'... "there is something so nauseous in self-willed yawning impudence in shape of conscience — it sinks the Bishop of Lincoln into a smashed frog putrifying, that a rebel against common decency should escape Pillory!"*
Bailey wrote to John Taylor at New Bond Street, from Oxford, 9 April 1818 "My dear Sir I wrote the slovenly scrawl on Sunday Eve at the suggestion of my friend, Gleig...I shall be in London at the end of the month ...for a very few days. If I can get a Curacy & Title in the Diocese of Carlisle before July or August, the Bishop of C (Samuel Goodenough, 1743 — 1827) has promised to ordain me. Could you serve me at all in this? I know your will is good towards me ..." In the same letter is mentioned the review in the Champion, 22 March 1818, of an article, A Discourse Inscribed to the Memory of the Princess Charlotte Augusta by an Undergraduate of the University of Oxford ... "The writer of this sermon is evidently an amiable man, not only well read in the best of our divinity, but intimately conversant with our poets; a zealous lover of truth, with a poetical imagination, and an enthusiastic spirit. This is easily enough discoverable. His theological and poetic knowledge is impressed, somewhat too strongly perhaps, on every page; his imagination sometimes leads him into the mystical: and his keen search after truth into the abstract and metaphysical. This last is the greatest objection we have to the work..."
Bailey wrote again to Taylor, 20 May 1818, from Oxford: "... Well — I have written two long essays, one upon Moral Principles, the other upon the 'relative state of man and woman' which is the longest and best. I am upon the 3rd which is an inquiry into What is Power. This and one upon The Unity of Nations — are my greatest speculations... The Insufficiency of Language -- and considerations previous to reading an author, I have thought of following -- & to end the whole of this eventful history with my first essay on Paradise Regained, rewritten, -- and at last an essay upon Keats' poetry alone ..." In the same letter, Bailey writes, "I am next to a certainty, likely to be ordained next month or early in August by the Bishop of Carlisle. He has written very handsomely of me to Bishop Gleig, both from the report of his son here, and my own interview with him." Benjamin Bailey was ordained deacon in Carlisle at the end of 1817 during which period he met the Gleigs, the family of the Bishop of Stirling.
*Andrew Motion, Keats, 1997 19 Keats wrote to Bailey on 28 October 1817 — addressed to Magdalen Hall, Oxford:
"My dear Bailey, So you have got a Curacy! Good — but I suppose you will be obliged to stop among your Oxford favourites during term-time — never mind. When do you p(r)each your first sermon tell me — for I shall propose to the two R s* to hear it so don't look into any of the old corner oaken pews for fear of being put out by us — Poor Johnny Martin cant be there I hope Glegt came soon after I left. I don't suppose I've w(r)itten as many Lines as you have read Volumes or at least Chapters since I saw you..."
Keats and Brown arrived in Carlisle walking via Wigton with its ancient red castle 'a little weary in the thighs and a little blistered.' Moreover their hopes of meeting Bailey were dashed. Although their friend was due to be ordained deacon by the Bishop shortly in the Cathedral, he had not yet arrived. (He was in London trying to persuade Taylor to publish some of his religious meditations, and leaving a copy of Livy's Roman Histolyt for Keats to collect on his return) It was the last of a series of missed opportunities; the two men never saw each other again. (Keats and Brown then caught the coach to Dumfries)
Bailey writes to Taylor from Court Square, Carlisle, 29 August 1818 "Dear Mr Taylor, I have long intended writing you, but you know what it is to put off from day to day ...You of course know I am ordained, and a poor northern Curate — I have travelled a vast deal since I was in London. I have been up into Scotland to visit Bishop Gleig, about 35 miles north of Edinburgh. And I preached my maiden sermon in the Bishop's Chapel. It is a glorious country. Stirling is but on the edge of the Highlands, but the valley is the richest in Scotland. The Grampians are in view... same letter: "...I draw large congregations to my little church at present and have been fortunate enough to gain the goodwill of the people, and am aiming to humanize a set of boors, who are sadly ignorant. Time will show whether it be novelty only that draws them - very likely. I live at Carlisle — about 51/2 miles from my Cure ..."
*presumably Rice and Reynolds. Bailey's first curacy was at Carlisle tBailey's new room-mate at Magdalen Hall was the son of the influential Primate of the Scottish Episcopalian Church - and Bailey cultivated his affection. George Robert Gleig (1796 - 1888), later Bailey's brother-in-law, student at Magdalen Hall, Oxford , novelist, historian, inspector-general of military schools (1846 - 1857), and chaplain-general of the forces (1844 -1875). His History of England was once read in Ceylon schools. this autographed copy dated July 1818, sent by Bailey to Keats is now in the LMA (See Note 4)
20 Courtship and Marriage
Although Bailey had earlier engaged in a protracted courtship of Marianne Reynolds, early in 1819, he became engaged to Hamilton Gleig, daughter of George Gleig, Bishop of Brechin and Primus of the Scots Episcopal Church, and sister of G R Gleig, Bailey's room-mate at Oxford, and later Chaplain General of the Forces. As a result, the Reynolds family quarrelled with him, Rice abandoned Bailey altogether, while Keats decided that "his so quickly taking to Miss Gleig can have no excuse — except that of a Ploughman who wants a wife"*
On 20 April 1819 he married Hamilton Gleig in Stirling, Scotland. Bailey became Vicar of Dallington in Northamptonshire on 21 December 1819, "which living he held about 3 years (until end of 1822). During the whole of that period he conducted himself to my entire satisfaction..." (Herbert Marsh, Bishop of Peterborough); then at Gayhurst and Stoke Goldington near Olney and Burton-on-Trent at unspecified dates and apparently at Townfield, Scotland, in 1827.
Bailey wrote to R M Milnes, on 11 September 1849 from Ratnapoora, Ceylon, thanking him for 'the valuable present of your 4 Volumes of Poems'. "I am much obliged to you for them and am sure that I shall derive much pleasure from them." He mentions having "read 'your palm leaves' which have been recently ordered for the Colombo United Service Libry — a very good one...1 observe you have visited Olney ...and have fitly memorialised it. I was once Rector of Gayhurst and Stoke Goldington, close by..."
Later in France
In the summer of 1827 Mrs Bailey's health deteriorated and with the help of Bishops Gleig and Luscombe,t Bailey secured an appointment in a small church in Marseilles where the congregation seldom exceeded twelve. However Mrs Bailey's ill-health continued to deteriorate and they returned to England at the end of 1829. `During these years he wrote some bad verse: and indifferent prose, but, in spite of (or possibly because of) his fine education, the list of his publications before and after 1831 contains nothing that the world has not willingly let die...'
Meanwhile Bailey had lost touch with Keats
*Stephen Coote in John Keats, A Life writes that Bailey had been turned down by Marianne Reynolds tMichael Henry Thornhill Luscombe (1776 — 1846), continental Bishop of the Scottish Episcopal Church and Chaplain (1825 — 46) at the Paris Embassy tOne example of this 'bad verse' would be Poetical Sketches of the South of France published in 1831 21 Bailey in Ceylon
In 1829 the Bishop of London (Charles James Blomfield (1786-1857) arranged for Benjamin Bailey's migration to Ceylon. Very soon after his arrival in Colombo to take up his position as Senior Colonial Chaplain his wife Hamilton Bailey passed away on 31 March 1832.
Benjamin Bailey spent 20 years (from 1832 to 1852) as a member of the Ecclesiastical establishment in Ceylon. His wife's untimely death, the island's considerable unrest, regular upheavals, and sporadic rebellions in the indigenous population during this period of British colonial rule, I believe, is reflected in Bailey's Poetry and his Notes. His unremitting religious convictions and principles caused sufficient disfavour with the British administration in Ceylon to lead to his eventual recall to England.
A memorial erected at St Peter's Church*, Fort reads: `In memory of HAMILTON, wife of Reverend B BAILEY, M A, Senior Colonial Chaplain of the Island of Ceylon, and only daughter of the Right Reverend GEORGE GLEIG, LL D, FRSE &c, Senior Bishop of the Scottish Episcopal Church. Born at Stirling, N B on the 19th April 1793 and died at Colombo, Island of Ceylon on the 31st March, 1832'
`This mortal must put on immortality.' (1 Cor xv53) Erected by her sorrowing husband.
(The two versions in Bailey's handwriting are by courtesy of MS Eng 1461, Houghton Library, Harvard University) *see Appendix V
22 "Where from their suffering saint's repose, thou art For ever blessing and for ever blest; Here pain and sorrow wrung thy gentle heart, There is thy proper sphere thou art at rest.
Most loved, most loving, and most lovable, To whom a purer happier world is given; A broken heart can only say Farewell, Farewell, Farewell, until we met in heaven."*
Bailey resided in suburban Colombo and in 1833 he had as his guest Rev. W K Fletcher, Chaplain of the East India Company's service, and his wife, Maria Jane, whose maiden name was Jewsbury. Mrs Fletcher found Ceylon very attractive, and wrote what A M Ferguson' describes as 'perhaps the most exquisite poem that has been penned respecting Ceylon.' One of the verses runs as follows: `Books for tomorrow: this calm bower (Yet mind and learning know the spot) Suggests to me the primal hour When goodness was, and sin was not'
`Mind and learning' is supposed to refer to Bailey, who has been immortalised by another Ceylon poet, William Skeen in the following lines: `When of the excellent of earth Loved Twistleton of sterling worth And Bailey, theologian sound A scholar and divine profound'
*These two verses titled 'Epitaph' are at the end of Part III of Bailey's Sonnets tAlastair Mackenzie Ferguson, born in Scotland in 1816, arrived at the Colombo 'roadstead' in 1837. He spent 1841 - 46 in the Jaffna peninsula in the Survey department and also as a Police Magistrate. The Colombo Observer was started in 1834 by the Colombo Merchants as a means for public criticism of the Government of Sir Robert Wilmot-Horton who had established an official paper the Colombo Journal which later became the Government Gazette .The merchants sold the Observer to Dr Christopher Elliott, who was its editor until he appointed Ferguson in 1846 to take charge of the paper. Ferguson had been a regular contributor in both prose and verse from the day he arrived in the island. Dr Elliott was appointed the first Principal Medical Officer in 1869, at which stage he sold the Observer to Ferguson. In 1867 the paper changed its name to the Ceylon Observer. Ferguson continued to edit the paper until he vacated his chair in the Observer office in 1879. He died in 1892, aged 79 years His son, also A M Ferguson, owned Abbotsford Estate, Dimbula, while another son Donald W was well known as a writer on antiquarian and literary sublects William Skeen was the first professional Government Printer of Ceylon, and the author of Adam's Peak and other poems
23 A M Ferguson also wrote: "To his hospitable reception in his home of 'mind and learning' at Kollupitiya, of Mrs Fletcher, wife of a Bombay Chaplain, but better known as the poetess Miss Jewsbury, Ceylon owes the most beautiful of verses which were ever written in the island, or respecting it." The verses referred to above are those entitled The Eden of the Eastern Wave. Mrs Fletcher, a victim of cholera, lies buried in the cemetery of Pune, India.
On retirement of the first Archdeacon of Colombo, Dr Twistleton, the claim of Reverend Bailey to succeed him was passed over in favour of the Reverend J M S Glennie. The reasons for this are not known, but they could not have had anything to do with his intellectual qualifications for the office, which were far superior to those of his predecessor. "A man of quick temper, Mr Bailey, in his disappointment...descended to personal recrimination. According to A M Ferguson, Chaplain Bailey's loud scoldings of Archdeacon Glennie in the vestry of St Peter's church before they conducted services was a public scandal...Glennie bore with what he probably felt he deserved, for he was notoriously devoted to such secular pursuits as coffee planting" Following Glennie's death, Bailey was appointed the third Archdeacon of Colombo in 1847, the year he obtained his Doctor of Divinity degree. Bailey did not find much favour as Colonial Chaplain. He was a High Churchman and his services were not popular — even the Governor's wife Mrs Stewart Mackenzie preferring to attend the evangelical services conducted elsewhere, 'to the intense and publicly expressed horror of the Chaplain of S Peter's.' It was only to be expected that a man so full of learning as Bailey should have preached sermons of outstanding merit. One such at the Ordination of two candidates for the priesthood held in St Peter's, Fort, he later had printed with copious notes running into 108 pages!
Bailey was a man of very decided views and this created numerous differences of opinion with the other senior members of the clergy; he also had differences with Bishop Chapman, and to have acted in such a manner as to leave the Bishop no alternative but to represent matters to the Secretary of State, with the result that Bailey was asked to make an apology, which he did with no good grace! "The connection of the Ceylon government with Buddhism had excited the strong disapproval of many civil servants. In 1847, this connection was officially severed by Lord Torrington under orders from England, but in the early fifties Sir George Anderson tried to revive it. There was a storm of indignation, and Archdeacon Bailey wrote a series of articles to the press.*
*see Appendix VI -- six letters of Vetus to the Ceylon Times, 1852; this newspaper ran into financial difficulties and was bought by John Capper c.1858 and renamed The Times of Ceylon, which name it retains to this day (BL.8022 cc20) 24 The Governor was enraged and reported the Archdeacon as insubordinate, in that he, being a paid servant of the government, had written opposing a government measure. Without being given an opportunity of explaining his conduct, Archdeacon Bailey was called upon to retire. He did so on 1st September 1852, on a pension of £280 per annum, and three days later he sailed for England from Galle in the south. (There was no harbour yet in Colombo -- only a `roadstead'; the foundation stone for the present 'breakwater' was laid by the Prince of Wales in 1876 during his visit to Ceylon)
"His pension is said to have represented to the archdeacon a bare pittance, which is not surprising considering he had drawn a salary of £2000 a year. He endeavoured in England to obtain redress, but the effect of this unjust treatment on a man of his age and sensitive feelings was to bring on a painful illness, which closed his sufferings six months after his return. He died in Nottingham Place, Marylebone, London on 25 June, 1853"*
A tablet has been erected by his friends to his memory in St Peter's church, Fort; it speaks of his 'sincere piety, his high literary attainments, and the uncompromising truthfulness of his character.
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Bailey's memorial stone from St Peter 's Church, Fort, Colombo
* Extract from A History of the Diocese of Colombo, 1946 75
Benjamin Bailey - The Salvation of the righteous is of the Lord - Psalm xxxvii, 39
"To the memory of the Venerable BENJAMIN BAILEY D D, Archdeacon of Colombo, who ministered for more than 20 years as Senior Colonial Chaplain in this Church, this tablet is erected by his friends, who held in deserved respect his sincere piety, his high literary attainments, and the uncompromising truthfulness and sincerity of his character. He was born at Thorney Abbey, Cambridgeshire, on the 5 June, 1791, and died in London on the 25 June, 1853."
CERTIFIED COPY OF AN ENTRY OF DEATH nrvEnt AT THO GENERAL REGISTER OFFICE • Appixannn Number 3473859-1 REGISTRATION DISTRICT MARYLEBONE 1853 DEATH in the Sub-disnict n The Rectory thy County of Midair:rim
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Copy of Benjamin Bailey's death certificate obtained from the General Register Office, England
26 APPENDICES
Appendix I England during Bailey's era Early British Colonial Rule in Ceylon Rebellions and Insurrections
Appenix II The Church Missionary Society (CMS) CMS in Ceylon & Kottayam Comparative resumes of the two Baileys
Appendix III Benjamin Bailey (1791-1853) Scrapbook Guide: Houghton Library, Harvard University, Cambridge, USA
Appendix IV Keats House Museum, London, England Benjamin Bailey memorabilia; archives at LMA
Appendix V St Peter's Church, Fort, Colombo Hamilton and Benjamin Bailey's Memorials
Appendix VI Six letters of Vetus in Ceylon Times, 1852
27 Appendix I
In 1660, over a century before Bailey's birth, the Restoration heralded a major reconstruction of English society. King, Parliament and Law replaced the power of military dictatorship. Ecclesiastically, it restored the bishops, the prayer book and Anglicanism; and, the nobles and gentry to their hereditary place as leaders of local and ,national life. The parish church was under the patronage of these 'ladies and gentlemen', and the congregation — the farmers and labourers of the village — were their dependents.
England during Bailey's era. (1793 — 1832) and (1832 — 1867)
King George III ( 1760 — 1820) The Napoleonic wars (1793 — 1815) King George IV (1820 -- 30) Queen Victoria (1837 — 1901)
The wars with France (1793 to 1815) formed the worst possible environment for social and industrial changes then in rapid progress. Trade declined, consumer prices rose and the gap between rich and poor increased disturbing the social fabric. Working class discontent grew out of real suffering. From 1801 to 1831 the UK population grew from 11 to 16.5 million creating more poverty and social unrest. In 1830 just before the Great Reform Bill, starving field labourers rioted — a few were hanged and 420 were torn from their families and deported to Australia as convicts. In the post-war period from 1830 onwards, there was much emigration to Canada, Australia and New Zealand forming the British Commonwealth of Nations. During this period, neither the State nor the Church cared for the poor, as a result of which, the Evangelical Church enlarged; Whig or Tory aristocracy influence declined and the public 'mind' became more active and independent. The factory system grew, women workers increased in numbers, the economy improved and society became more prosperous. Oxford and Cambridge Universities were devoted to classical scholarship and theology. But London University (1827) admitted secularists and non-conformists who were excluded from Oxford and Cambridge. Other significant events during this period were the abolition of the slave trade in 1803 (at a cost of 20 million pounds to the British taxpayer) and the abolition of slavery in the British Empire in 1831, the year that William Wilberforce died. His methods of tactful agitation were later 'imitated by the myriad leagues and societies — political, religious, philanthropic and cultural — which have ever since been the arteries of English life.' 28 Public discussion and public agitation of every kind of question became the habit of the English people, very largely in imitation of Wilberforce's successful campaigns.
1832 to 1867 The interval between the Great Reform Bill of 1832 and the end of the 19th century was the Victorian Age.. A sequel to 1832 was the Municipal Reform Bill of 1835; this emphasized and increased the differentiation between the social life of town and country. Additionally, economic forces gave rise to two contrasted social systems — the aristocratic England of the rural districts and the democratic England of the great cities. The Counties and market towns were ruled by country gentlemen to whom all classes bowed. Cities, on the other hand, were governed by a different middle or working class with different social values which tended to be more 'democratic'.
Economic improvement and the progress of locomotion created new city societies which kept encroaching on the old society of the country. The census of 1851 showed that 50% of the island's population was urban. But, as a result, overcrowding, bad housing and poor sanitation prevailed. It took 20 years after the Public Health Act of 1848 for real reform to take place.
The Marriage Act of 1836 enabled persons to be legally married by a Civil Registrar (also of Births and Deaths) and not necessarily by a parson. In the 1850s Police forces were established in all Counties. Between the Reform Bills (1832 / 1867) came the 'Age of Coal and Iron' and the `Railway Age' which created a network of railroads thereby decreasing the volume of canal traffic and stage-coaches. By the 1850s an electric telegraph system had been developed and the penny post was operating.
The Ten Hours Bill of 1847 improved factory working conditions for women and children as did the Chimney Sweeps Act of 1864.
Later, with the publication of works such as Dickens' Oliver Twist; Charles Kingsley's WaterBabies; Gulliver, Robinson Crusoe; Grimm's and Andersen's Fairy Tales and Alice in 1865, there was increased sympathy for children; nevertheless, it was still the streets of the slums that were the only playground for the majority of city children. The Society for the Prevention of Cruelty to Children was founded only in 1884. Disraeli's famous saying that England was divided into two nations, the rich and the poor had much truth in it! Nevertheless, industrial change had also increased the number of middle classes to varying levels of wealth and it had raised the standard of living of the better-to-do working classes like engineers, far above that of the unskilled labourer and slum dweller.
29 In the 1850s and 1860s the wage-earners lot improved considerably due to trade union action, together with the growth of the co-operative movement which improved social integration, education, and taught the working classes business habits and mutual self- help. *
During Bailey's (and Keats's) time in Oxford, leading articles in the Examiner offered a picture of a nation suffering at the hands of a vindictive government. The iniquities of the spy system disturbed the lives of many. The second suspension of habeas corpus sent `an awful groan, from one corner of Britain to another'. State trials multiplied, collapsed, and invited ridicule and opprobrium in equal measure. Week after week, the Examiner poured scorn on the corruption it exposed, castigated the government ministers and lamented 'the extraordinary, degrading, and slavish situation in which they have placed us' (at the opening of the 3rd book of Endymion, Keats makes clear that this is the background against which he is writing; he thought that Blackwood's and the Quarterly acted in a way comparable to the worst abuses of power and religion. He thought that the country's intellectual life was being progressively emasculated by the insidious grip the Tory party had over the media; the repression in Regency England is chillingly rammed home, and with it, the moral corruption that inevitably ensued).
Early British Colonial Ceylon 1796 to1852
From the 1650s the Dutch had control of the maritime provinces of Ceylon for nearly 140 years. In 1796 the Dutch capitulated to the British who now took over the administration of the coastal regions of the island. The affairs of the central parts of the country were still controlled and administered by the King of Kandy. Following an abortive attack on the hill Capital in 1803, the British invaded and finally captured Kandy in 1815; from then on the British had complete control of the entire island until the granting of Independence on 4 February 1948.
During Benjamin Bailey's 20-year tenure in Ceylon, from 1832 to 1852, there was much unrest and many upheavals especially in the Kandyan and Uva provinces. The British had dismantled the traditional Sinhala systems of administering civil society and brought in their own guidelines, vastly different to the prevailing ones. The Civil Service, the Judiciary, Christianity, proselytisation and church building, registration of births, marriages and deaths, coffee and cinnamon plantations, road building and several other projects had all been in harness for a while.
*Adapted from G M Trevelyan's English Social History, 1986, Penguin 30 Two years after the ceding of the Kandyan kingdom to the British, there was considerable unrest in the Sinhala populace especially in the Kandyan and Uva provinces which erupted in the rebellion of 1817-18. This was put down by the British with great destruction of peasant lands, and their possessions, execution of several Kandyan chiefs, retrieval of the Tooth Relic and the deportation of Headmen and other culprits to Mauritius. Although the rebellion had been quelled, unrest continued to simmer with sporadic disturbances occurring over a period of nearly 30 years, especially in the Kandyan and Uva provinces. The circumstances that culminated in the rebellion of 1847- 48 were rather different to the previous uprisings. Unlike the earlier rebellions, the eruptions in 1847- 48 were not confined to the Kandyan provinces, but included Colombo and several other glow' country coastal areas. In addition, it included a large cross-section of people including the peasantry, headmen, local Chiefs, bhikkus, and urban dwellers. In addition to the economic reasons, there was now a widespread anti-British feeling. The financial crisis in Britain in 1845-46 severely affected the colonial economy between 1847- 48. The remedial measures adopted by the colonial British government heaped further burdens on especially the poor, e.g., the oppressive levy of taxes on guns, dogs, carts, carriages, boats, and shops — measures that caused much resentment among the peasantry and small proprietors. "However, the measure that aroused the most popular discontent was the Road Ordinance by which all males (except monks), between 18 and 55 years of age had to either pay a commutation tax of 3 shillings a year or do free manual work on the roads annually for 6 days... Another source of grievance was that people were forced into either paying a poll tax or doing unpaid hard labour on roads."* A petition was presented to the Governor requesting repeal of the taxes; but this produced a most unfavourable response from the Government. Meanwhile, demonstrations against the taxes occurred in the Kandyan districts, and the Badulla and Kegalle regions. The actual rebellion began on 6 July 1848 when 3,000 persons demonstrated against the taxes outside the Kandy kachcheri. The Government Agent called in the troops to assist the police and the crowd was soon dispersed. The grievances continued to produce disturbances, with events coming to a head on 28 July when the rebels attacked official buildings such as the magistrate's residence, jail, rest-house, coffee stores, Baptist chapel and officials' houses. Martial law was declared in the Kandy district on 29 July and extended to the Seven Korales. The rebellion had spread to Kurunegala where a crowd of about 4,000 attacked official buildings and foreigners' houses, — the kachcheri, and court were sacked, the records burnt, and prisoners freed from the jail. All these incidents were dealt with swiftly and in a very heavy-handed manner, using troops and reinforcements from India. The repression and reprisals were inappropriately severe; people were summarily tried by courts martial and shot — one of whom was a Buddhist monk. *Kumari Jayawardena, Perpetual Ferment, 2010, Social Scientists Association, Colombo 31 Skirmish between the British troops and the Kandyan insurgents
Attack on the Wariyapola store
32 Kadapola Unanse, the rebel Buddhist Gongalagoda Banda, the Kandyan pretender monk shot at Kandy
The Colombo Observer led a campaign against the Governor, Lord Torrington, on whose orders much destruction and confiscation of property, death and banishment had ensued in quelling the rebellion. The Ceylon Government's policies became the subject of discussion by a British Parliamentary Committee of Enquiry resulting in the recall, in 1850, of Torrington and Emerson Tennent, the Colonial Secretary. By the 1850s , the economic and political situation had improved considerably; the 1848 rebellion was the last uprising against British rule in the 19th century.
WARIYAPOLA REBELS DISPERSED HERE BY TROOPS UNDER CAPT. LILLIE, C.H.R 29 JULY 1848
33 British Governors
Frederick North 1798 — 1805 Lord Torrington 1847 -- 50 Thomas Maitland 1805 — 12 George Anderson 1850 -- 55 Robert Brownrigg 1812 —22 Henry Ward 1855 -- 60 Edward Paget 1822 — 24 Edward Barnes 1824 — 31 Kandyan Kings Robert Wilmot-Horton 1831 -- 37 Stewart Mackenzie 1837 — 41 Rajadhi Rajasingha 1782 -- 98 Colin Campbell 1841 — 46 SriWickrama Rajasingha 1798 -- 1815
Major Davey's tree
Major Davie's tree was the scene of a dreadful massacre of British soldiers in 1803. This tree stood for 100 years at the premises, overlooking the Mahaveli river, now owned by the Ceylon Tobacco Company, before being replaced by a memorial stone bearing the inscription; 1803 Sunday, June 20th DAVIE"S TREE
Illustrations from:* 1. Illustrated London News (ILN), 25 November 1848 2. ILN, 17 August 1850 3. and 4. ILN, 7 June 1851 K de Silva, 19th Century Newspaper Engravings of Ceylon - Sri Lanka,1998 34 Appendix II
Church Missionary Society (CMS), England
The CMS came into being on 12 April 1799 at a public meeting held at the Castle and Falcon Inn in Aldersgate, London. In 2007 the CMS moved its administration offices to Crowther Centre for Mission Education in East Oxford. The Mission Archive is now housed in the University of Birmingham library — Special Collection. The Register of Missionaries, 1804 — 1904, has only one Benjamin Bailey, (1791 — 1871). Another Benjamin Bailey (son of the Kerala Bailey) compiled the second edition of the Missionary Register. He was a clerk at Church Mission House. Only one document — a letter dated 1849, signed, 'Bailey, Archdeacon, Colombo', is available pertaining to Bailey (1791 — 1853).
CMS in Ceylon*
Four Missionaries first arrived in the island in 1 8 1 8 . They were: Samuel Lambrick, who settled in Kotte, near Colombo Robert Mayor and Benjamin Ward, who began the work at Baddegama Joseph Knight, worked with the Tamil peoples at Nellore in the Jaffna Peninsula
The missionaries began by setting up printing presses at Kotte and Jaffna and setting up schools of which the most notable were at Chundikuli (later known as St John's College, Jaffna); at Kandy in 1857, which became Trinity College in 1872. The first two Singhalese clergy were ordained in 1839; in 1845 Ceylon was granted its own Bishop — previously having been part of the diocese of Madras. In 1850, Government withdrew its ecclesiastical subsidies. From 1910 onwards the missionaries were faced with financial difficulties and retrenchment. Staff numbers were reduced and the responsibility for maintaining the schools system was gradually handed over to the diocese. In the mid-1920s there was a definite policy concentrating on the education of future leaders of the Church of Ceylon. By 1941, the vernacular and Anglo- vernacular schools had been transferred to the dioceses leaving four English schools - CMS Ladies College, Colombo, founded in 1900, Chundikuli College for girls in Jaffna, Trinity College, Kandy and St John's College, Jaffna, for boys.
*information from the CMS Archives
35 In 1951, when the Government brought in its free education scheme, some of these schools, e.g., Ladies College opted out and became Independent fee levying schools. Benjamin Bailey (1791 — 1853) arrived in Ceylon in 1832 as Senior Colonial Chaplain. He left the island in 1852 and passed away in England in 1853
Summaries of the two Benjamin Baileys
Benjamin Bailey: 1791 — 1853 5 June 1791: Born in Thorney, Lincolnshire, England 1811 — 12: A 430 page bound volume in Bailey's hand-writing on diverse topics in Keats's catalogue at the LMA 1814: Became close friends with James Rice and J H Reynolds and associated with the three daughters of William Leigh at 'Wentworth Place' July 1814: Earliest letter to Thomasine Leigh 25 December 1816: `Poems by Two Friends' 1816: Entered Magdalen Hall, Oxford 1817, Spring: Introduced to John Keats who stayed with Bailey during part of the summer when he completed the third part of his poem Endymion July 1818: Deacon at Carlisle 1819: At Dallington, Northamptonshire; April 1819, married Hamilton Gleig 1821, Autumn: Lost a child 1822 — 1826: In Gayhurst and Stoke Goldeston near Olney. Later at Townfield, Scotland August 1827 to April 1829: In a Marseille parish due to wife's illness 1832: Posted to Ceylon as Senior Colonial Chaplain Wife died in March 1832 in Colombo 1841: Published Part I of Poetical Sketches of the Interior of Ceylon 1846: Appointed 3rd Archdeacon, Colombo 1852: Compulsorily retired and returned to England 25 June 1853: Died in London
This Bailey is well documented in the British Library (BL) and also in the London Metropolitan Archives (LMA) as part of the. John Keats Catalogue. The BL has the 10 items listed below, with different shelf-marks dating from 1831 to 1852 — all relating to Bailey's stay in Ceylon, except Poetical Sketches of the South of France, 1831
36 1833: 'Subjection to Superiors', a sermon preached at Colombo... subsequent to the event of the sentence of the Court martial ... 1835: A letter to the Editor of the Colombo Observer: on temperance societies etc,... 1835: Lines addressed to William Wordsworth by Sir William Rough and Benjamin Bailey 1837: 'Stanzas to my daughter on her Birthday' 1838: The Righteous Judge, a funeral sermon preached on the death of Sir William Rough 1841: A Churchmen's creed respecting the Divinity of Christ A sermon preached on Christmas day 1841: Poetical Sketches of the Interior of the Island of Ceylon; Part I printed in 1841 1843: Appendix to the Duties of the Christian Ministry... 1844: The Duties of the Christian Ministry ... 1852: Six letters of Vetus to the Editor of the Ceylon Times - on the reconnection of the government with the Buddhist idolatry
Benjamin Bailey: 1791 —1871
1791: Born / christened 9 March 1791 in Dewesbury, Yorkshire, England. Mother, Hannah 1812 — 14: Trained under Rev.T Scott for the clergy 1815: Ordained and obtained a Curacy at Harewood, Yorkshire 1816: Sent by CMS to Kottayam* together with his wife Elizabeth, who was the first to assist native Syrian Christian girls to an English education March 1817-- Dec 1818: First Principal of CMS College, Kottayam.t He was succeeded by Joseph Fenn who was a lawyer turned missionary. In 1857 the College was affiliated to Madras University and is now affiliated to Mahatma Gandhi University
*is one of the 14 districts in the State of Kerala; Kottayam literally means the interior of a fort — kotta and allam tfounded by the CMS of England is the oldest institution of higher education in South India
37 1821: Founded the CMS Press — known as the father of printing in Travancore. 'He was a missionary with a vision, prudent and far- sighted, a scholar, architect and engineer' 1842: Translated New Testament to Malayalam which was published by the CMS Press 1831 — 34: On leave in England 1834: Returned to Kerala July 1842: As an architect and engineer, he designed and built Holy Trinity Church, Kottayam, which was consecrated in July 1842. Bailey was its first Bishop. Now known as the Church of South India 1842: Translated Bible into Malayalam which was published by the CMS Press 1846• Printed and Published an English — Malayalam Dictionary Retired due to ill-health and returned to England Wife died in Salop, Shropshire Elected Hon. Life Governor of the CMS, Rector of Sheinton, Salop 1856 — 71: Curacy at Sheinton, Salop 1862 — 71: Rural Dean of Condover, Salop 3 April 1871: Died in Shropshire
The BL has 13 items related to the above Bailey, also catalogued together under `Benjamin Bailey' i.e., together with Benjamin Bailey (1791-1853)
In 2002, Stephen Neill wrote, in A History of Christianity in India, 1707-1858.
"In 1816, Benjamin Bailey and his wife joined the mission. The buildings of the College were going up. It was reported that there were 25 pupils. Plans were put in hand for taking up as soon as possible the work of translating the Bible into Malayalam... The translation of the Bible into Malayalam was from the start a major concern of the missionaries. This proved to be a work of much greater difficulty than expected. Neither grammar nor dictionary was available...at the time there was no standard Malayalam prose; into what kind of Malayalam should the Scriptures be translated?...
...in 1829 5,000 copies of the New Testament were printed...The Bailey version is vulnerable to criticism on a variety of grounds. Too close an adherence to the Greek original at times distorts the Malayalam idiom. An excess of Sanskrit words makes the book difficult reading...Elegance of diction is sadly lacking. But the 5,000 copies were sold in a surprisingly short space of time, and the sales continued..." 38 In 1951, when the Government brought in its free education scheme, some of these schools, e.g., Ladies College opted out and became Independent fee levying schools. Benjamin Bailey (1791 — 1853) arrived in Ceylon in 1832 as Senior Colonial Chaplain. He left the island in 1852 and passed away in England in 1853
Summaries of the two Benjamin Baileys
Benjamin Bailey: 1791 — 1853 5 June 1791: Born in Thomey, Lincolnshire, England 1811 — 12: A 430 page bound volume in Bailey's hand-writing on diverse topics in Keats's catalogue at the LMA 1814: Became close friends with James Rice and J H Reynolds and associated with the three daughters of William Leigh at 'Wentworth Place' July 1814: Earliest letter to Thomasine Leigh 25 December 1816: 'Poems by Two Friends' 1816: Entered Magdalen Hall, Oxford 1817, Spring: Introduced to John Keats who stayed with Bailey during part of the summer when he completed the third part of his poem Endymion July 1818: Deacon at Carlisle 1.819: At Dallington, Northamptonshire; April 1819, married Hamilton Gleig 1821, Autumn: Lost a child 1822 — 1826: In Gayhurst and Stoke Goldeston near Olney. Later at Townfield, Scotland August 1827 to April 1829: In a Marseille parish due to wife's illness 1832: Posted to Ceylon as Senior Colonial Chaplain Wife died in March 1832 in Colombo 1841: Published Part I of Poetical Sketches of the Interior of Ceylon 1846: Appointed 3rd Archdeacon, Colombo 1852: Compulsorily retired and returned to England 25 June 1853: Died in London
This Bailey is well documented in the British Library (BL) and also in the London Metropolitan Archives (LMA) as part of the. John Keats Catalogue. The BL has the 10 items listed below, with different shelf-marks dating from 1831 to 1852 — all relating to Bailey's stay in Ceylon, except Poetical Sketches of the South of France, 1831 36
1833: 'Subjection to Superiors', a sermon preached at Colombo... subsequent to the event of the sentence of the Court martial ... 1835: A letter to the Editor of the Colombo Observer: on temperance societies etc,... 1835: Lines addressed to William Wordsworth by Sir William Rough and Benjamin Bailey 1837: 'Stanzas to my daughter on her Birthday' 1838: The Righteous Judge, a funeral sermon preached on the death of Sir William Rough 1841: A Churchmen's creed respecting the Divinity of Christ • A sermon preached on Christmas day 1841: Poetical Sketches of the Interior of the Island of Ceylon; Part I printed in 1841 1843: Appendix to the Duties of the Christian Ministry... 1844: The Duties of the Christian Ministry ... 1852: Six letters of Vetus to the Editor of the Ceylon Times - on the reconnection of the government with the Buddhist idolatry
Benjamin Bailey: 1791 —1871
1791: Born / christened 9 March 1791 in Dewesbury, Yorkshire, England. Mother, Hannah 1812 — 14: Trained under Rev.T Scott for the clergy 1815: Ordained and obtained a Curacy at Harewood, Yorkshire 1816: Sent by CMS to Kottayam* together with his wife Elizabeth, who was the first to assist native Syrian Christian girls to an English education March 1817-- Dec 1818: First Principal of CMS College, Kottayam.t He was succeeded by Joseph Fenn who was a lawyer turned missionary. In 1857 the College was affiliated to Madras University and is now affiliated to Mahatma Gandhi University
*is one of the 14 districts in the State of Kerala; Kottayam literally means the interior of a fort — kotta and allam tfounded by the CMS of England is the oldest institution of higher education in South India
37
1821: Founded the CMS Press — known as the father of printing in Travancore. 'He was a missionary with a vision, prudent and far- sighted, a scholar, architect and engineer' 1842: Translated New Testament to Malayalam which was published by the CMS Press 1831 — 34: On leave in England 1834: Returned to Kerala July 1842: As an architect and engineer, he designed and built Holy Trinity Church, Kottayam, which was consecrated in July 1842. Bailey was its first Bishop. Now known as the Church of South India 1842: Translated Bible into Malayalam which was published by the CMS Press 1846• Printed and Published an English — Malayalam Dictionary 1'6)0: Retired due to ill-health and returned to England Wife died in Salop, Shropshire Elected Hon. Life Governor of the CMS, Rector of Sheinton, Salop 1856 — 71: Curacy at Sheinton, Salop 1862 71: Rural Dean of Condover, Salop 3 April 1871: Died in Shropshire
The BL has 13 items related to the above Bailey, also catalogued together under `Benjamin Bailey' i.e., together with Benjamin Bailey (1791-1853)
In 2002, Stephen Neill wrote, in A History of Christianity in India, 1707-1858.
"In 1816, Benjamin Bailey and his wife joined the mission. The buildings of the College were going up. It was reported that there were 25 pupils. Plans were put in hand for taking up as soon as possible the work of translating the Bible into Malayalam... The translation of the Bible into Malayalam was from the start a major concern of the missionaries. This proved to be a work of much greater difficulty than expected. Neither grammar nor dictionary was available...at the time there was no standard Malayalam prose; into what kind of Malayalam should the Scriptures be translated?...
...in 1829 5,000 copies of the New Testament were printed...The Bailey version is vulnerable to criticism on a variety of grounds. Too close an adherence to the Greek original at times distorts the Malayalam idiom. An excess of Sanskrit words makes the book difficult reading...Elegance of diction is sadly lacking. But the 5,000 copies were sold in a surprisingly short space of time, and the sales continued..." 38 Bailey appears to have worked as the Principal of the Theological Seminary of Kottayam for eighteen months. Additionally, he had become proficient in Malayalam. He is thought to have made a wooden printing press and moulded models of Malayalam script with his own hand, thus setting up the first printing press in Kerala.
In 1846 he published a dictionary of High and Colloquial Malayalam and English, 852 pages. In 1849 an English Malayalam Dictionary of 545 pages.
Rev. Benjamin Bailey (1791 — 1871)
This photograph of Bailey (1791--1871) was inserted into his English--Malayalam dictionary, 1849, at the BL.
Since no photography was available in Ceylon or India until the early 1850s, Bailey must have been around 60 years of age when this photograph was taken. The illustration on the right shows an older Bailey.
Both Baileys are found on the official website of 'The Church of Jesus Christ of latter day Saints'.
The photograph of the 'older Bailey' and the cathedral (next page) were taken from http//adimathra.com.histoty.html
39 CMS Holy Trinity Cathedral - dedicated on 6 July 1842 Rev. Bailey was the first Bishop of this church
40 Appendix III
MS Eng 1461 Bailey, Benjamin, 1791?-1853. Scrapbook: Guide. Houghton Library, Harvard College Library
Harvard University, Cambridge, MA 02138 © 2004 The President and Fellows of Harvard College
Descriptive Summary Repository: Houghton Library, Harvard College Library, Harvard University Location: Keats Room b Call No.: MS Eng 1461 Creator: Bailey, Benjamin, 1791?-1853. Title: Scrapbook, Date(s): 1817-1849. Quantity: 1 box (.5 linear ft.) Abstract: Scrapbook of letters and compositions by and about Benjamin Bailey, a friend of the English poet John Keats.
Acquisition Information: *51M-8 Manuscript deposited by Arthur Amory Houghton Jr., Wye Plantation, Queenstown, Maryland. Purchased at Sotheby's London, 1951 June 19, lot 459; received: 1951 July 20. Gift: 1970 Dec. 7. This scrapbook was formerly owned by Henry J.S. Bailey (d.1936).
Processing Information: Many of the notes included in this finding aid are taken from: Ryder E Rollins. "Benjamin Bailey's Scrapbook." Keats-Shelley Journal, Vol.V1, Winter, 1957, and are marked: Rollins. Extensive details about this scrapbook can be found in this article.
Historical Note Benjamin Bailey (1791?-1853) was an undergraduate at Oxford University who later became the Archdeacon of Colombo. He has been called "the best trained scholar of Keats' acquaintance." He was a friend of the English poet John Keats. 41 Arrangement
Items are arranged as bound into the scrapbook.
Scope and Content Includes autograph compositions by Benjamin Bailey (including sermons, poems, essays), letters to Bailey, correspondence between various others, Bailey family miscellany, and compositions by various others. Some of the material concerns the poet John Keats. Spine title: M.S.S. autographs, &c. Fly leaf signed: B. Bailey Colombo. 1844. Titlepage Part I: Manuscripts, Autographs, and other Papers. No. 1. Collected in 1842-48-50. Titlepage Part II: Manuscripts, Autographs, and other Papers. No.2. Collected in 1842- 1844. Includes autograph lists of contents of volume.
Bibliography For detailed description of contents of this scrapbook see: Hyder E Rollins. "Benjamin Bailey's Scrapbook." Keats-Shelley Journal, Vol.V1, Winter, 1957, copy in Manuscript Department curatorial file.
Container List (1) Bailey, Benjamin, 1791-1853. Moral principle. A.MS. (unsigned) essay; Oxford, 1817. 15f.(22p.)
(2) Bailey, Benjamin, 1791-1853. Letters on church government. A.MS. (unsigned) essay; [n.p.] 1825. 24f.(40p)
(3) Mill, William Hodge, 1792-1853. MS.L. (copy) to G V Withers; Alexandria, 17 Jul 1838. 14f.(28p.) Rollins: Mill was the "first principal of Bishop's College, Calcutta, and later regius professor of Hebrew at Cambridge (1848-1853), wrote aboard H.M.S. `Megaera,' Alexandria, to Withers, a professor in Bishop's College, giving details about his 'long and by no means slow ramble through Upper and Middle Egypt and Nubia' during four months beginning January 21.
(4) Clarke, Adam, 1762?-1832. 2 A.L.s. to Mary Anne (Clarke) Smith; Coleraine and [n.p.] 3 Jun and 22 Jun 1832. ls.(3p.); ls.(2p.) Also includes 2 scraps of letters from Mrs Adam Clarke to [ ? ]; a note of Clarke's about "My Letter to the Americans;" his calling card; and two impressions of his seals. Rollins: Clarke was "editor of Haydon Hall, Middlesex." Wrote to "his daughter Mary Ann (Mrs. Richard) Smith."
42 (5) Smith, Mary Anne (Clarke). [2 poems to her children]. A.MS.s.; Stoke Newington, 7-8 Sep 1842. ls.(4p.) Poems include pen and ink drawings. First poem addressed: "To my beloved children, Mary Leslie and John Finch Smith." Second poem addressed: "To John Finch Smith."
(6) Tooth, Eliza T. Quatorzain addressed on her Birthday 25th Novr 1842 To my beloved friend Mrs Richd. Smith. After the interdicted correspondence in Ceylon, upon her writing her beautiful Poem, 'Evening' Addressed by her, to the Rev. B. Bailey, in Aug. 1842. A.MS.s.; Stoke Newington, 25 Nov 1842. 1s.(2p.) Copy sent to Benjamin Bailey. Rollins: Beginning "Souls are no sex- they freely intermix," and signed "Eliza T. Tooth [?]," of Stamford Hill, Stoke Newington, this last poem was mailed to Bailey, and is postmarked November 26, 1842.
(7) Freeman, M. [2 sonnets]. A.MS.s. poems; [n.p.] 10-12 Sep 1830. 3s.(4p.) Rollins: Mr Freeman's poems, beginning "Dead must his heart be, - when the blooming year" and "Hast thou not, gentle reader, oft times known."
(8) Bailey family. [Autograph of Benjamin Bailey's father, and astrological nativity of his grandfather cast by Vincent Wing]; [n.p., n.d.] 2s.(2p.) Contents noted in volume as: "Sundry papers in print and Manuscript. -- Autograph of my late Father, & Astrological Scheme of Nativity by Vincent Wing, of my Grandfather. [Itemized as follows:] 1. Early Autograph of my late Father [died 1822] . 5. Astrological Scheme of my Grand Father's Nativity Cast by Vincent Wing." Rollins: On the verso of one leaf are pasted wax impressions of the "Seal of the Bp of Madras." and "My own Seal. BB:"
(9) Bailey, Benjamin, 1791-1853. [Epitaphs and memorial poems on Hamilton (Gleig) Bailey]. A.MS. and printed copies; Colombo, Ceylon, 1832-1834. 6f.(6p.) Hamilton Bailey was the wife of Benjamin Bailey. Rollins: Contains Bailey's autograph and printed copies of the inscription on his wife's tomb at Colombo (she was born at Stirling on April 19, 1793, and died at Colombo on March 31, 1832), which concludes with eight verses by him; unsigned poems in manuscript and print - "For a Sketch," March, 1834, "On a Profile," May, 1833, "On the Counterpart," May, 1833, "On a Portrait," August, 1834 (perhaps once belonging to this item is an untitled poem inserted after the letter [item (13) below].
(10) Bailey, Benjamin, 1791-1853. An Easter sermon for 1832. A.MS.s. (initials); Colombo, Ceylon, 22 Apr 1832. 14f.(28p.) A funeral sermon on his wife, Hamilton (Gleig) Bailey. 43 (11) Rough, Sir William, d.1838. 2 A.L.s. to Benjamin Bailey; [Colombo, n.d.] (lp.) With this is transcript by Rough of the opening of John Dryden's "To the pious memory of the accomplished lady Mrs Anne Killigrew." Is. (2p.) Rollins: Two brief notes from Sir William Rough (died 1838), poet and chief-justice of the supreme court, Ceylon; and a copy by Sir William of Dryden's "Anne Killigrew."
(12) Villett, [Mme]. Al. (signature wanting) to Benjamin Bailey; Marseilles, 10 Feb 1833. 2f.(4p.) Rollins: Letter in English from Mme Villett, "an old woman of 73," evidently a Protestant, on the death of the husband of "little Mrs Budd," of Malta, who, penniless and with six children, managed to get to Marseilles, where she is running a lodging house; on the illness of M. Villett and of Mrs. Turnbull, wife of the English consul. Presumably the writer had belonged to Bailey's small church.
(13) Bailey, Benjamin, 1791-1853. When sorrow dims the soul within [first line]. A.MS.s. (initials) poem; [Colombo, Ceylon] 24 Oct 1842. 1s.(1p.)
(14) Houghton, Richard Monckton Milnes, 1st baron, 1809-1885. 2 A.L.s. to Benjamin Bailey; London, 18 Dec [1848] and 17 Jul [n.d.] each. I s.(4p.) laid in. Inserted at point where Bailey removed 2 A.L.s. of John Keats to send to Milnes. Rollins: The most interesting piece in the scrapbook. A separate heading runs, "2 Letters of John Keats, `1818.' 1 Taken out to be sent to Richard Monckton Milnes Esqr Editor of Keats' Remains.' Octor 13. 1848. BB." Actually Bailey wrote to Manes on October 15 and 16, enclosing one Keats letter (No. 26 in M.B. Forman's 1952 edition). He there refers to "two letters (one of which I inclose [sic] you) which I had placed in a book of autographs I collected and bound up a few years ago." Evidently the second letter (No. 28) was removed from the volume at some later date. Here also is the first draft in Bailey's hand of the long biographical letter about the poet which, after being copied by his daughter Mrs Mitford, was forwarded to Milnes." [The text of these letters is reproduced in full in the Rollins article].
(15) Bailey, Benjamin, 1791-1853. A.L.s. (draft) to Richard Monckton Milnes, 1st baron Houghton; Ratnapoora, Ceylon, 7 May 1849. 2645 1p.) laid in. Biographical reminiscences of Keats, written at the request of Milnes. This item has been removed from this scrapbook and is now cataloged As: Keats 4.2.1.
(16) Cook, John, 1771-1824. 5 A.L.s. to Benjamin Bailey; St. Andrews, 25 Jul 1820- Nov 1824. 10f.(18p.) Rollins: John Cook, professor of Hebrew at St. Andrews (1802-1824), a great admirer of Bailey's. While writing the last letter Cook had expected Bailey and his wife to dinner on Friday (the 19th) at four o'clock. Soon John Cook, Jr. (1808-1869), professor of 44 ecclesiastical history at St. Andrews (1860-1868), informed Bailey, November 28, "My excellent father departed this life at 10 o'clock this morning." [See item (17) below].
(17) Cook, John, 1808-1869. A.L.s. to Benjamin Bailey; St. Andrews, 28 Nov 1824. ls.(3p.) See notes with item (16) above.
(18) Skinner, John. 5 A.L.s. to Benjamin Bailey; Inchgarth, 10 Sep 1828-18 Jul 1829. 10s.(20p.) Rollins: John Skinner (1769-1841), son of John Skinner (1744-1816), the bishop of Aberdeen (1786-1816) and primus of Scotland (1788-1816), and brother of William Skinner (1778-1857), who held the same offices, writes about various things to Bailey at Marseilles.
(19) Russell, Michael, bp. of Glasgow, 1781-1848. A.L.s. to Benjamin Bailey; Leith, 18 Jan 1848. ls.(4p.) Rollins: Michael Russell (1781-1848), bishop of Glasgow and Galloway (1837-1848), discusses mainly details about Bailey's funds in the Bank of Scotland from November 9, 1841, to December 31, 1847.
(20) Bush, James. A.L.s. to Benjamin Bailey; Cullomton, Devon, 2 Nov 1849. 21(4p.) Rollins: The Reverend Mr James Bush, author of The Choice: Or, Lines on the Beatitudes (London, 1841), wrote to Bailey from his daughter Mrs Webster's house at Cullomton, Devon, saying, "Your Manual has reached Mr Wordsworth by the Hands of one of my Daughters. Your Manuscript Poems shall be safely delivered to your Brother." Bush was then on his deathbed, though the end did not come until December 11, as is told in a letter from his son Paul, of South Luffenham, Stamford. [See item (21) below].
(21) Bush, Paul. A.L.s. to Benjamin Bailey; Cullomton, Devon, 13 Dec 1849. 2f.(4p.) See notes with item (20) above.
(22) Marsh, Herbert, bp. of Peterborough, 1757-1839. 3 A.L.s. to Benjamin Bailey; Peterborough, 23 May 1822-11 Jul 1826. 8f.(8p.) Rollins: Item concerns Bailey's curacy in Peterborough. To Herbert Marsh (1757- 1839), bishop of that diocese (1819-1839), he had written announcing his intention of resigning the Dallington living at Christmas. The bishop replied urging him to stay through the following September, and suggesting that if Mr Trottman by that time have deacon's orders Bailey nominate him as a successor. The bishop sent to Westgate, Kent (?), a testimonial, saying that he had instituted Bailey to the vicarage of Dallington on December 21, 1819, "which Living he held about three years. During the whole of that period he conducted himself to my entire satisfaction." In a final letter, Herbert Marsh, bishop of Peterborough forwards Bailey a letter from Bishop Gleig, and asks him to 45 inform the bishop "that the privilege of receiving letters free does not extend to packets which weigh more than an ounce."
(23) Luscombe, Michael Henry Thornhill, bp., 1776-1846. 10 A.L.s. to Benjamin Bailey; Paris, 30 Aug 1827 - 8 Apr. 1831. 19f.(26p.) Rollins: Luscombe, was the Continental bishop of the Scottish Episcopal Church and chaplain (1825-1846) at the Paris embassy. They show that Bailey went to southern France because of his wife's ill health.
(24) Blomfield, Charles James, bp. of London, 1786-1857. MS.L. (copy) to Michael Henry Thornhill Luscombe; London, 20 Mar 1829. 2f.(4p.) Rollins: Blomfield was bishop of London.
(25) Blomfield, Charles James, bp. of London, 1786-1857. 2 A.L.s. to Benjamin Bailey; London, 7 and 13 Jun 1831. 6f.(4p.)
(26) Nevett, Charles Shaw. 2 A.L.s. to Benjamin Bailey; Dryburg Abbey, 1831. 4f.(7p.)
(27) Fletcher, Maria Jane (Jewsbury) 1800-1833. 6 A.L.s. to Benjamin Bailey; India, 1833. 20f.(40p.) Includes several poems.
(28) Fletcher, William Kew. A.L.s. to Benjamin Bailey; Poonah, 6 Oct 1833. 2f.(2p.) On the death of his wife.
(29) Fletcher, Maria Jane (Jewsbury) 1800-1833. Dedicatory stanzas to William Wordsworth Esqr. A.MS.s. (initials); [n.p.,n.d.] 2f.(2p.) Rollins: Copy (made by Bailey's daughter) of Miss Jewsbury's stanzas to Wordsworth, "A simple solitary flower."
(30) [Bailey, Benjamin, 1791-1853]. On Southey's loss of mind. A.MS. (unsigned) poem; Colombo, 22 Mar 1841. ls.(1p.) A sonnet. Rollins: "Given to James Bush of the Ship Thos Coutts, for my dear friend his father, the Rev. Jas Bush, the neighbour and friend of Southey."
(31) Mitford, E L [Poems] A.MS.s.; [n.p.] 1842. 3f.(5p.) One poem is printed. Rollins: An "Imitation" of Psalm 20 (in E L Mitford's hand); printed, unsigned "Missionary Stanzas" ("Hail Prophet! who from Patmos height!); a poem, September, 1842, by Mr Mitford's mother ("Tell not of vain delights - Transient, fading!"); and a fragment of a letter, Tuesday (1842), from E L Mitford, Bailey's son-in-law, with "a come from the Cedars of Lebanon."
46 (32) Wilson, Daniel, bp. of Calcutta, 1778-1858. 7 A.L.s. to Benjamin Bailey; India, 1836-1843. 15f.(27p.) Wilson was bishop of Calcutta (1832-1858).
(33) Wilson, Daniel, bp. of Calcutta, 1778-1858. 3 MS.L. (copies) to Alfred Wallis Street; India, Jan-Feb 1848. 8f.(16p.) Includes copies of 2 replies of Street. Rollins: Dealing with the management of Bishop's College, Calcutta, and the criticism made of it in the Calcutta Review.
(34) Smedley, Edward, 1788-1836. [Poems] MS. (in the hand of Benjamin Bailey); [n.p.,n.d.] lOf.(20p.) Rollins: "Extracts From the Memoirs and last Poems of The Revnd E[dward]. Smedley" ( I 788-1836), in some unidentified hand.
(35) Forster, Charles, d.1871. A.L.s. to Benjamin Bailey; Stisted Rectory, Braintree, 30 Sep 1845. 2f.(4p.) Rollins: Forster was an orientalist of distinction.
(36) Baillie, Joanna, 1762-1851. A.L.s. to Benjamin Bailey; Hampstead, 19 Jan 1839. 2f.(4p.) Rollins: Expresses her sorrow at Mr Carr's news of the death of Sir William Rough.
47 Appendix IV
Keats House Museum, Hampstead, London NW3 2RR
Built around 1815 in Regency style the buildings were originally a pair of semi-detached houses known as 'Wentworth Place', which were occupied by Charles Wentworth Dilke (1789 - 1864) and his bachelor friend Charles Brown (1786 - 1842).The two friends shared the garden. Keats first visited Hampstead in 1816 because of his admiration for the poet and editor Leigh-Hunt (1784 - 1859). Keats and his brother lodged with the local postman nearby in Well Walk. In 1817 after Keats became friendly with Dilke and Brown, he was a regular visitor to Wentworth Place. Keats's brother George emigrated to America in 1818, and when his other brother Tom died of tuberculosis in December the same year, Keats was invited by Brown to share his half of the house. Keats lodged here in two modest rooms — a parlour and a bedroom, from December 1818 to April 1820. 'For Keats it was a refuge from illness, scathing reviews, poor sales, obscurity, the relentless deaths of parents and siblings and a desperate sense that he himself had dreadfully little time.'*
After Dilke and his family moved out in 1819, the house was let to Mrs Brawne, a widow, and her family who lived there until 1830. While living next door Keats fell in love with Fanny Brawne. However, Keats became ill with tuberculosis and was advised to move to a warmer climate. He left London in 1820 and died unmarried, in Rome in 1821. Benjamin Bailey, J H Reynolds and James Rice, together with Leigh Hunt's' circle of friends were frequent visitors to this house.
•
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*Christopher Hart, 2009 tLeigh Hunt of Salcombe Regis, Sidmouth, Devon, had Hampstead three daughters, one of whom, Marianne, was courted by in 1814 Bailey, who has been called 'the best trained scholar of Keats's acquaintance' 48 The house in the 1890s The house in the 1920s (Courtesy City of London)
John Keats in1819 Fanny Brawne (Courtesy Keats House Museum brochure)
Keats House, 1907, by J P Hull 49 The two houses were joined together in 1838 — 9 and were in continuous occupation until the 20th century when they were threatened with demolition; they were saved by subscription and opened to the public as the Keats Memorial House in 1925. The buildings underwent restoration in 2006. Artefacts on display include the engagement ring Keats offered Fanny Brawne and a copy of Keats's death mask. The Keats archive is now at the LMA. The museum runs regular poetry and literary events; in July and August 2009 the museum hosted Keats in Hampstead, a performance piece about Keats's life in Hampstead, his poetry, prose and his love for Fanny Brawne.
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Leather-bound octavo, 19 x I2cms. 366pages, 1815--16 Extracts and Selections from Miscellaneous Prose by B.B y
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Bright Star! Would I Were Stedfast As Thou Art (In Keats's writing. Courtesy LMA)
In 2009, a film was released based on the last three years of the life of John Keats and his romantic relationship with Fanny Brawne. Bright Star is a British / Australian / French production directed by Jane Campion, who wrote the screenplay and was inspired by the biography of Keats by Andrew Motion, a script consultant on the film. The last love-letter (of 30) written by John Keats to Fanny Brawne fetched £96,000 at auction recently. It was bought by the City of London Corporation and will be displayed at the Keats House Museum.
51 Appendix V
St Peter's Church, Fort, Colombo
This massive old building with thick walls and large door-windows facing the harbour, was the former residence of the Dutch Governors. Following the Dutch capitulation to the British in 1796, it was occupied by Governor Frederick North and briefly by General Macdowal who vacated the building in 1803. In 1804, the building was converted into a `garrison' church for the use of British troops, services being held regularly on Sundays. The church was consecrated only in May 1821 when the Bishop of Calcutta, Dr Thomas F Middleton performed the ceremony; from then on it was called St Peter's Church. Around 1832 the church underwent extensive repairs and the large porticos and wide verandahs, supported by tall pillars, were added to the front and back of the original building; also, the arcade of six round arches, supported by sections of wall, which has created a nave and a wide aisle, would have been later additions. The church, which is flanked on one side by the Grand Oriental Hotel and the Mission to Seafarers on the other, remains the only Dutch building of any pretensions now left in the Fort.
Registers have been maintained from 1804 and the church possesses a silver-gilt communion service, large silver salver and candle-sticks presented by George HI. The first Chaplain was Rev. James Cordiner (1799 -- ! 804), the author of a book on Ceylon. Rev. B Bailey was appointed in 1832. Church Services are still held regularly; the present Vicar is Rev. S J Balakumar. Both Bailey memorial stones have been illustrated previously in the text. They are placed on either side of the altar. J
The altar at St Peter's showing the memorials placed on the walls on either side
52 The wide front verandah of the church showing the notice-board announcing the times of the church services
The entrance to St Peter 's Church
53 Appendix VI: Six Letters of Vetus
Note by the Editor
These lengthy letters were written by Benjamin Bailey to the Ceylon Times under the pen-name Vetus, during the period November 1851 to January 1852; they were the immediate reason for Bailey being relieved of his duties and from his position as Archdeacon of Colombo. He returned to England, on a pittance of a pension and died soon after.
For a man of his intellectual capacity, obvious sincerity and even the total belief in his God, it is impossible to excuse Bailey's `tunnel vision'; his total intransigence and intolerance of other religions, including Roman Catholicism, where he compares some of the rituals with those of Buddhism and Hinduism, forgetting entirely some of the practices of the Anglican Church!
The 'tone' of his letters and some of the derogatory language Bailey uses in referring to the indigenous peoples and their culture, (e.g., "an ignorant and barbarous people like the Cingalese") which, through his extensive travels he was very aware of, is more than suggestive of Bailey's lack of comprehension and refusal to accept the changes going on around him. It is little wonder then, that the British Colonial administration, including the clergy, had the intelligence to dismiss Bailey and his opinion.
54 SIX LETTERS
OF
VETUS.
TO THE EDITOR OF THE CEYLON TIMES
ON THE RE-CONNEXION OF THE BRITISH GOVERNMENT WITH THE BUDDHIST IDOLATRY OF CEYLON.
What have I now done? Is there not a cause? I Sam. xvii, 29.
Every one with one of his hands wrought in the work, and with the other hand held a weapon. For the builders, every one had his sword girded by his side, so builded. Nehemiah iv, 17, 18.
Printed for private circulation
COLOMBO: PRINTED AT THE CEYLON TIMES OFFICE.
1852.
(Inscribed at bottom of page): Col. Braybrook, With the kind regards of The Author
55 PREFACE.
THE history of this little Pamphlet, which is intended only at present for private circulation, is as follows: Not many months after Sir George W Anderson became Governor of Ceylon, it was made known that he had signed an Act of Appointment of a Basnaike Nilleme to one of the largest Dewales in the Island; thus effectually, in the opinion of thoughtful and serious men, renewing the former, abandoned, Connexion of the British Government with the Heathenism of various kinds, both Budhist and Hindu, accompanied with devil- dancings, and other abhorrent practices, in the Island of Ceylon.
In addition, to this, Circulars were sent to Government Agents, and Assistant Agents, desiring them to recommend temple officers, at least high priests and basnaike nillemes. These Circulars have since been partially disclaimed, and but partially withdrawn. But one district alone establishes the principle, as much as if the requirement of the circulars were more generally insisted on.
The Home Government had for some years been gradually relaxing their hold upon this most unholy Connexion, which, it is the merest evasion to say, is solely political, after the example of India; and in 1847, a memorable Despatch was forwarded from this Island by Lord Torrington, containing the written opinions of the several Members of the Ceylon Government upon the question.
About the latter end of the year 1847, in the words of Sir James Emerson Tennent's first able letter on the subject, dated 11th October, 1847, "That connexion was formally dissevered; the Governor had finally proclaimed non-interference with all temple appointments, whether priestly or secular. The payments from the public treasury were already at an end; and the Dalada and its jewels had been handed over to their natural guardian, the priests, and their lay officer, the dewa nilleme."
In 1848, the disturbances in the Kandyan Provinces occurred. The Dalada was taken back by the Ceylon Government, who still retain it. In 1849 Lord Torrington, then Governor, called for the further opinions of the Members of his Council. (These will be found in Appendix I.)* It is on some of these papers that the Writer of the Letters of VETUS has commented. The following are the reasons which, right or wrong, impelled him to this course.
* this, and several other appendices have been excluded
56 When the intentions of Government, already partially carried into effect, became generally known, and the matter was taken up very decidedly by one of the local newspapers, the Ceylon Times, some of the Clergy felt it to be their duty to make a demonstration of their opinions against the measure. They wished to do this decidedly, but properly, and according to the rules of their Church. Although it is not a question of Church Discipline, upon which their Superior could of right call upon them to express an opinion one way or other, nor could the Clergy make a similar claim upon their Superior; still there was an obvious propriety in their acting all together, along with their Bishop, in a matter which they felt to be of the utmost importance to religion.
The Bishop was at that time absent from Colombo. They therefore had two successive private meetings at the Archdeacon's house, and carefully and unanimously drew up the letter, which, with the Bishop's answer, is now published.
The Bishop declining to act with them, they felt at liberty, as they could not take his lordship's view of the question, to proceed with their first design of presenting a Memorial to the Governor, or a Petition to the Queen. At a rather numerous Meeting, for these regions, it was agreed to draw up the Memorial, which has been published. To that Memorial, 18 out of 32 Clergy have signified their assent. Fourteen had signed it when it was sent in to the Governor; and four, who were distant from Colombo, have requested their names to be added. There were 22 names — and one Clergyman afterwards signified his desire to sign, which made 23 who were consenting, appended to the letter to the Bishop; which with 5 new names to the Memorial, amount, in all, to 28, who would have signed the Memorial, had the Bishop been united with his Clergy. Indeed, there can hardly be a doubt that the entire body of the Clergy would have joined, along with the Bishop, in a Petition to the Throne for the Disseverance of the Connexion.
The failure of the Bishop, and the consequent falling off of some of the Clergy, (and it is highly to their honor that, under such discouraging circumstances, so many have come forward, more than half of the whole body) — made the Author of the Letters of Vetus feel it to be his duty, as the Senior Clergyman of the Colony, to come forward, if not in his own name, yet under a designation, by which he was as well known as by his own name in the Island.
These letters have been abruptly terminated by a "Minute," of the Governor, forwarded by the Bishop with his lordship's decided censure. The Author has submitted under protest to the Governor's "Minute," which nevertheless he cannot but think very unmeasured in its expressions, and very uncalled for by the circumstances. As he published this protest in the local newspaper, he shall transcribe it here, for the information of his friends. The Editor of the Ceylon Times was "authorized, by the Author of the Letters of V F T U S, to state 57 "That he had cheerfully withdrawn, at the Governor's desire, from the columns of the Times, the further letters he had intended to publish, upon the distinct understanding, that, if the Government did not entirely do away with the hateful Connexion with the heathen Idolatry, and Atheistical Budhism of this Island, he was not pledged not to come before the Public in any form he might think proper in future." The reasons, or feelings, which impelled the Bishop of Colombo to add to the Governor's "Minute" his, really unwarranted, censure of a matter not within his jurisdiction and respecting which people would and did naturally think it should have rather won his approval, must rest with his lordship's own conscience. His conduct has led to results much to be deplored; but which this is not the proper place to discuss. It only remains to state that five Letters had been published when this "Minute" was received, and the sixth was at the Press. These six Letters are now printed, for private circulation among the Author's friends, and to be communicated to a few other persons who will have sympathy with his peculiar circumstances and position. He would have completed his plan, had the seventh Letter on Mr Selby's, the Queen's Advocate, very excellent Minute been allowed to come forth, or to be written. But he reprints the Minute in the Appendix. He will only add that in its general. principles, particularly the religious view, he entirely concurs. The "Memorandum" prefixed to these papers, which is generally most sensible, shows the impracticability of what the Author once thought practicable, Mr Selby's proposed Ordinance. The concluding paragraph of this paper, may, perhaps have influenced the Secretary of State in his conditional, and most guarded, permission to resort, even as a temporary measure, to the granting of acts of appointment. "If the Governor and his Council should think that the inquiry (suggested with reference to a grant of land in compensation) would produce too much agitation, there would seem to be no alternative but that the system sought to be abandoned, should be authorized to continue till such risk shall have ceased." But no such "inquiry" appears to have been made and no "risk" incurred. Nor, had the Bishop quietly united with his Clergy, would any agitation so far as respected the Clergy, have been raised beyond the legitimate exercise of remonstrance by Memorial. The example of the Bishop and Clergy would have been probably followed by other denominations of Christians and by the people generally. No obscure persecution of individual clergymen for simply doing their duty, whether in the pulpit or from the press would have ensued. And all would have tended to strengthen the hands of the Governor, who, it is believed by the Author, sincerely desires to be free of the odious and unhallowed Connexion.
B. BAILEY, D. D., Archdeacon of Colombo, Colombo, January 14, 1852.
58 THE CONNEXION OF THE CEYLON GOVERNMENT WITH THE BUDDHIST IDOLATRY RESUMED.
LETTER 1
TO THE EDITOR OF THE CEYLON TIMES
SIR, Since, very much to your honor, you first mooted in your journal the question of the Resumption of the State Connexion with the Budhist Idolatry, along with the abominations of the Hindu superstition, I have carefully perused your Leading Articles, and the various contributions of your correspondents. I have hitherto abstained from engaging in what our late Governor, Lord Torrington, very erroneously (in his Despatch of 10th May 1849) styles " a religious warfare, upon a matter unconnected with religion, and entirely one of a temporal nature." Anything of the character of a definition, more inaccurate, and more opposed to the true nature of the question, can hardly be conceived. It may be characterized as "a warfare," a controversy, a discussion, or by any other similar designation. " Stat nominis umbra"
But upon the epithet, "RELIGIOUS," I must crave leave to join issue with his Lordship, or any other Statesman or Civilian, however, otherwise gifted, even with our present talented Colonial Secretary, to whose Letter of 1847, and Minute of May 1849, is to be traced as to its fountain, the volition that it shall be considered as solely and exclusively a secular question. I say Volition, -- because it really appears that "the wish is father to the thought" when it is so prominently and energetically asserted, and reasserted, to be "a matter entirely of a temporal nature." That cause is surely a weak one, upon which such excess of labour is bestowed to merge the "religious" into the secular character, of which it undoubtedly partakes as we painfully perceive in Lord Torrington's despatch and Mr MacCarthy's Minute.
Now this, doubtless, is the point at issue. And much as my own original conviction has been strengthened by the many powerful articles and meriting contributions, which have appeared during the last three or four months in your journal, I do not think the subject by any means exhausted. It is with much satisfaction that I have seen at length published (in the journal of your contemporary, whence I doubt not it will be immediately transferred to your own columns) the "Despatch and Minutes relating to Buddhism" bearing date 10th May 1849, "from Viscount Torrington to Earl Grey. " For the republications in the island of these papers I have looked with anxiety for some time past. I shall make the examination of a portion of these documents the topic of some future letter or letters, if you will admit them into your columns, intending the present one merely as prefatory, upon the vital importance generally to all who value 59 r
true religion, and earnestly desire and pray that the benighted Budhist may have the full benefit of the Christian Rule of the English nation, instead of being driven back into his murky den of Error and dark Idolatry by this measure, which is unwise and impolitic when considered, only in a worldly view, as well as deeply irreligious, and to the dishonour of the one True God, Who Alone "inhabiteth eternity."
It is a question to which every conscientious Christian, lay or cleric, is bound to contribute something, however small, a solitary stone to swell the heap. And it is peculiarly worthy of notice, that, with the exception of a Document, which along with the Address which called it forth has recently been published, namely a Letter to 22 of his clergy by the Bishop of the Diocese, who has adopted, 1 grieve to say, the Government views — with the exception of this Document, and a few apologetic strains of your contemporary, who at last, I rejoice to observe, has come fairly into the field of the true and righteous cause — it is emphatically to be remarked that all the newspaper articles and contributions, and other efforts have been arrayed against the Government proposed measure of Re-Connexion with Idolatry; for such it undoubtedly is, be it varnished over by however many and specious glossy apologies and ingenious sophistries. These friends of Truth, among so many who ought to be interested in so solemn a cause are alas too few — "Rari nantes in gurgite vasio" But I would incite these "few and faithful" friends, to persevere in their righteous efforts, without turning to the right or to the left and I feel persuaded that they will ultimately prevail. "Gutta cavat lapidem saepe cadendo."
Whatever may be our differences and denominations of the Christian Religion, if we be Christians, whatever circumstances of excitement, or vexation, in this overheated Tropical climate, may cause "divisions among us," I would, as a Christian, call upon every one who "names the name of Christ," to unite in this holy cause. They who read their Bible, with the smallest observation and reflection, cannot fail to see, in words that "he may read that runneth," that IDOLATRY is the deadliest sin that man ever did, or ever can commit against his Maker and his Redeemer. Let reflective Christians be warned by what they read in the Book of God, of the destruction by the Divine Command, of numerous nations by the Hebrews, and finally of the destruction of that nation itself, for the sole cause of their idolatries!! Many words need not be wasted on so plain a topic. But I would beg the profound attention to this grave matter, not merely a secular one, of all serious minds who have not yet thought sufficiently upon it. I would, if possible, arouse Her Majesty's Civil Servants in this Colony to a sober and legitimate, but not the less energetic, movement against this perilous sin, from which they have escaped, and into which their Rulers, themselves under delusion, would again plunge them. I would appeal to the various members, and especially to the ministers, of our own Church, to consider more deeply their responsibilities, in foro Conscientiae, as professing Christians, to contribute their utmost efforts to ward off a blow, the consequences of which we cannot remotely calculate. I would specially appeal to the various 60 I 1 denominations of the Christian Religion in this island, to the ministers and people of the Scotch and Dutch Presbyterian Churches, ay, and to the bishops and priests and people of the Roman Catholic Church for once to unite with us as Christians against the infidel and heathen Idolater; and yet more emphatically would I appeal to all, Wesleyans, Baptists, and others, who are sent out by their respective societies as Missionaries to the heathen of this island, none of whom have yet come forward; I would appeal to all and each of these various Christian Communities and Societies of the Colony to unite their efforts, in some form among themselves; or in one common Petition to the Throne, with the English Clergy, the. Chaplains, and the Missionaries of the two Church Societies; to induce our Rulers to confirm their recent Abolition of all Connexion of the State with the heathen (so called) religions of Ceylon, and not to put new fetters upon the hands and feet of those persons, whose holy vacation it is to convert the benighted heathen and idolater. Thus, and thus only, shall we
"Unite With self-forgetting tenderness of heart, With earth despising dignity of soul; Wise in that union, and without it blind."
I am, Sir,
Your obedient servant,
VETUS. November, 1851
61 LORD TORRINGTON'S "DESPATCH AND MINUTES RELATING TO BUDDHISM — 10TH MAY, 1849."
LETTER II
TO THE EDITOR OF THE CEYLON TIMES SIR, The common error in carrying on almost every argument which presents itself to the mind of man, whether speculative or practical, is the partial view which is taken of it. The calibre of mind in "the many" is too narrow, and the great law of association of ideas makes them one-sided; they reason only upon the facts familiar to them. None regard the tota; question, except the few whose rare endowments enable them to take in at one view, in all ics bearings, the wide range of the entire argument, apprehending afar off those more subtle and uncertain truths, which, with our present limited faculties, the highest and most sagacious minds do but "see through a glass darkly."
The "vexed question," as it may justly be designated, of the imperfect Severance of the State Connexion with the heathen and idolatrous superstition of this "utmost Indian Isle," is one of a very complicated nature.
The maritime provinces of Ceylon, having been previously conquered by two successive Christian Powers, (of Portugal and Holland) though of a form and character of Christianity differing in many important features from each other, and from our own, were ceded by the last of those Powers to the Crown of England. The element of Christianity having been thus familiarized by time and habit to the native inhabitants, things went on quietly, if not satisfactorily. The corrupt system of the Roman Church, admitting of an admixture of the reverence of images, the worship of this body of Christians outwardly assimilated so much to the idolatry of the Budhist in the Wihare, and the mixed worship of Hinduism and Budhism in the Dewale, that Romish Christianity was nominally and largely adopted by the Budhist worshippers of Ceylon. Indeed, as the Romish Chapels demonstrate, the Idol-worship of the Wihare, and Dewale, to the eye, modified the external features of the Church of Rome of this country. Not only do the Romish Chapels here resemble, on a superficial view, the Idolatry of the indigenous heathen; but their processions are remarkably like the public processions in Roman Catholic countries, differing only in the superior relative splendor of the Romish processions in Europe over the poor Cingalese, whose "barbaric ornaments" and harsh unmusical tom-toms cannot for an instant be put into competition with the imposing spectacle, and the exquisite and grand music of Romish processions, in their measured march around the ancient European cities, ending with "the pealing organ and the full-voiced choir," within the walls of their venerable Cathedrals. Yet the resemblance 62 — "parva componere magnis" — is very striking to one, who, as was my own case, had recently lived for some years in ,a Roman Catholic country of Europe, upon his first witness of a Budhistical procession in Ceylon.*
The Romish form of Christianity by the Portuguese, which still prevails more numerously than any other in Ceylon, was followed by that of the Presbyterian religion of the Dutch. It was the meeting of extremes. The one was greatly eye-worship; the other, the metaphysical system of Calvin, addressed to the reasoning understanding. Nothing but the apathy of the Cingalese character could have borne such a shock. But they had been long accustomed to their European conquerors; and with the cunning peculiar to all natives of the East, especially to themselves, they at once, in great numbers, assumed the nominal form of the Dutch Church, and were baptized, and became eligible to Government offices.
Such was the state of things when the English took possession of the maritime provinces of Ceylon. They slowly introduced the doctrine and discipline of the Church of England; while Wesleyan and other Missionaries made their respective converts. And Christianity and Heathenism went on quietly together, with a full toleration of Buddhism, and a slow and imperfect conversion of the natives to the Religion of Christ, by the Church Missionary Society, and other denominations from England, and in the north of the island, from America; of the date, however, of whose arrival in Ceylon, I am not certain. t
But the Conquest of Kandy, and the Convention of 1815 with the Chiefs of the Kandyan Provinces, in which the Budhist religion universally prevailed, introduced a new state of things, out of which the present confusion of a "rudis indigestaque moles" has come forth. By the fifth clause of that Convention,
*1 speak from recollection of my own feelings on viewing a procession in 1834 at Allutnuwere in Wallepane, where I spent two or three days, and where there is a Dewale, I quote a sentence from a note taken at the time, in illustration of the above remarks: "The whole so nearly resembled the Papal Ceremonies that, but for the costume of the priest, and one or two other circumstances, one might almost have supposed himself to have been at the door of a Roman Catholic Chapel, instead of a Budhist or a Demon Temple,"
"Papal Rome! Blush at thyself in Peter's lofty dome"
TI believe, the Church Missionary Society did not send out Missionaries to Ceylon until after 1815. But I have taken a general view of the Maritime Provinces at or about that time. 63 "The Religion of Boodhoo, professed by the Chiefs and inhabitants of these provinces, is declared inviolable, and its rites, ministers, and places of worship are to be maintained and protected." Again, in the Proclamation after the first rebellion in 1818, the only clause, the 16th, which respects religion, states, that "As well the priests, as all ceremonies and processions of the Budhoo Religion, shall receive the respect which in former times was shown them."
It is necessary to repeat these two clauses, often as they have been cited, to complete our brief survey of the question, and to show the exact state of things up to 1818; since which, down to the year 1847, nearly 30 years, (though "some religious scruples were evinced" ten years before by Mr Stewart Mackenzie,) the "acts of appointment were still continued," until they were stopped by Sir Colin Campbell in 1847, in consequence of orders from the Home Government.* And in this year, the first of Lord Torrington's Government, the Dalada Relic was publicly given up at Kandy by His Excellency the Governor to the Kandian Chiefs; and the Connexion of the Budhist religion with the British Government was formerly dissolved.t But since the recent rebellion the Dalada Relic has been resumed by the Government, and is, as it was before 1847, in the custody of the Government Agent of Kandy.
We now take up the question as it is presented to us in the "Despatch and Minutes," placed at the head of this Letter. But it is necessary to review the general state of the argument, the elements of which will be found in these papers, that we may in some sort see our way out of this wilderness of confused thought and confident assertion, arising from the partial view of the party who hazards his opinion. The question of this State Connexion with Budhism, and its attendant superstitions of the partially Hindoo Dewales, is three-fold. It is in the first place political; secondly, legal; and lastly, religious. Instead of giving due weight to this obvious division, into which the subject naturally distributes itself, each partizan takes up the matter by the single light of his own solitary candle, telling much that is true, but neutralizing the force and effect of his argument by his one-sidedness.
1. the Statesman looks at the political expediency of the present contemplated concession, and lamentable retrogression, in part or in whole, into the old paths, so that, in his opinion, the State-vessel may be steered with safety, and of the inexpediency of ever having disturbed the serene security of the old system. He contemplates objects at a distance, and builds his airy castles on the clouds of future possible contingencies. The satisfaction of his own mind is thus made perfect; and without a moments hesitation he would forthwith issue acts of appointment to priests of the Wihares, and basnaike nillemes of the Dewales. *Minute of 8th May 1849, by Sir I.E. Tennent, the Colonial Secretary tSee a letter of Sir I.E. Tennent to Lord Torrington, dated llth October , 1847 64 The Lawyer looks at the law of the question. He will twist these few, and, as they appear to plain minds, very simple, words of the Convention, into unthought of difficulties, arguing rather from the abuses of political Governors, and the indolence of lax and indifferent public officers, than fairly and earnestly grappling with the subject and weighing the true legal, as well as common sense, import of the words themselves. He talks of the legal impracticability of the temple-holders getting their dues, if they cannot take into Court these said "acts", and unless Government goes back into the old system, emphatically, in the strong Scriptural adage, like the dog to his vomit, and the swine to the mire. He accordingly gives in his adhesion to Government; and he settles himself down into the complacent conviction of his surprising honesty, according to the well known witty epitaph:
"Here lies one; believe it if you can; Although a lawyer, was an honest man".
3. The Religious man, (though he may be, and he sometimes confessedly is, of a prejudiced, if not a bigoted mind,) sees his way , however more clearly than either the politician or the lawyer. His stake immeasurably more important than that of either of the former. He regards not at all either the expediency of the one, or the law of the other. He sees the LAW OF GOD violated by the Connexion of a Christian Government with anything in the shape of IDOLATARY, the greatest possible sin of man against the ALMIGHTY GOD: and, as a true Iconoclast, be exults in the contemplation of those times, "When temple and tower Went to the ground;" and anticipating this approaching destruction of a godless Idolatry, he opposes, like good Mr Peggs, with might and main, any possible return of the former stage of things. Of these three, I allow in excess, though I would not declare myself one of either of them, I unhesitatingly confess my feelings strongly, to incline to the religious — bigot, if you will; for he obviously has most of the "Integer vitae celerisque purus" about him. In one word, he has a CONSCIENCE! We shall see, more moderately than I have here hastily sketched them, these three party forms of opinion and principle in Lord Torrington's "Despatch and Minutes relating to Budhism," the more close examination of which I defer to my next, and some successive letters. I am Sir, Your obedient servant, VET US. Colombo , November 22, 1851
65 LETTER III
TO THE EDITOR OF THE CEYLON TIMES.
SIR, Lord Torrington's Despatch of 1849, with the inclosures, contains, as I have stated, the three views, both separately, and, (in one letter, that of Mr Selby the Queen's Advocate,) conjointly, the political, legal, and religious, of the question of the proposed Re-Connexion of the British Government with the Budhist superstition.
The inclosures in this Despatch are the various "Minutes" of the Governor and the Members of the Executive Council, expressing their several opinions upon the subject, The Despatch embodies the substance of these Minutes, and expresses the opinion of Lord Torrington himself. The Minutes, which are more elaborately written, and which only I shall examine, are those of the then Auditor General, now Colonial Secretary, Mr MacCarthy, the Queen's Advocate, Mr Selby, and the late Colonial Secretary, Sir James Emerson Tennent. As Lord Torrington has expressed a very decided opinion upon the main question, along with other matter worthy of attention, I shall first make some remarks upon the Despatch itself.
After referring to his former Despatches, and expressing the anxiety and labors of his Executive Council and himself "to solve this difficult question, and bring about a final and satisfactory adjustment," his Lordship states that "the difficulties originated with Mr Stewart Mackenzie, about the year 1840, by his refusing to sign the warrants appointing priests to the principal Budhist temples." Mr Stewart Mackenzie held that such documents proceeding from him, was "a direct encouragement to and interference with the Buddhist religion." In this, Lord Torrington thinks, "Mr Stewart Mackenzie committed a grave and serious error;" and that "he mistook an act purely temporal for one of a religious nature"
Now this is that which was first largely and elaborately argued by Mr MacCarthy in 1847, and repeated in his Minute of 1849, and is very earnestly adopted and supported by Lord Torrington. This is assumed in the present Despatch, but not attempted to be proved. It is doubtless a more easy task, for the time being, to cut than to unite a difficult and hard-twisted knot; but it really helps us no further than the moment in which it is thus violently severed. Mr Mackenzie acted from the conviction of his conscience, or, as his Lordship expresses it, "he was carried away by a religious scruple" The "scruple" itself is of some weight, and entitled to respect, inasmuch as many a Christian may have the same "scruple" and I hope, many more would have, as I am sure Mr Stewart Mackenzie had, a strong conscientious objection. Nor was our late Governor, Mr Stewart Mackenzie, a man who took up a question superficially. Along with a religious conscientiousness, he had a very fine, and a very highly cultivated mind. His experience 66 'I
too, at his time of life, was necessarily far greater than that of Lord Torrington could possibly be, in political questions; and it is very incredible that he should have merged all those qualities in a "religious scruple" of an ordinary mind. I fear rather that it is the absence of this "religious scruple" or more properly a defective sense of true religion, which characterizes the views (I do not say the men) of those minds which would limit this question to "an act purely temporal," instead of regarding it, as I must think that it is most unquestionably to be regarded, of a "spiritual nature," though mixed with temporal elements. *
But as I shall have to take up this part of the subject more fully when I come to the Minutes of the Members of the Executive Council who support these views, I shall now add no more to what has been stated, and which seemed more immediately to result from this clause of the Despatch.
In the next clause his Lordship speaks of the Dalada relic which Mr Peggs had brought before the notice of the Secretary of State, Lord Stanley. "This Dalada and its jewels was in 1847 handed over to their natural guardian the priests and their lay officers the dewa nilleme."-1. Lord Torrington in this Despatch denies the alleged fact of a British soldier standing sentry over the relic, and state that it is the same man who then, when the relic had been given up, (which has once more been taken back again!) was keeping guard over the military prisoners. I have been informed that there were two sentries; one of whom, it was understood, kept guard over the relic and its shrine and jewels. One was at the door of the room wherein they were kept; the other was in a gallery in the dome, where the military prisoners were detained. They were far apart; nor could one sentry have kept guard over both.
Again, his Lordship complains that "Mr Buller, the Government Agent of the Central Province, was also represented, in a manner both unfair and invidious, as displaying the tooth to the people, when it is a well known fact that it was an imperative duty on the part of the gentleman to hold it in charge, and not to lose sight for a moment of that relic"
*Lord Torrington himself, towards the end of the Despatch, unwittingly and inconsistently acknowledges the question to be of a religious nature, when he says: -- "In itself the Buddhist religion is a mild and harmless one, and has as few objectionable points as place; and any heathen doctrine. Unless we interfere with it, it will be destroyed before another and a purer one, is built up in its place; and I am sure I need not point out to Your Lordship the dangers and misery that must overtake a country divested of any species of spiritual control."
tSir J. Emerson's letter to Lord Torrington dated I lth October
67 Now, I would ask, can any thing be more strongly stated regarding Mr Buller, or the Government Agent for the time being, who has charge of this paltry relic, than the words which I have italicised in the foregoing sentence of the Despatch. If it be "the imperative duty of that gentleman" to have this abominable imposture, and gross symbol of the basest idolatry, constantly in his sight, is it not tantamount to displaying it to the people? If it be displayed only to some Siamese, or other foreigners, and strangers, who are Budhists, the act is as sinful in a Christian, (and I believe Mr Buller to be a very sincere Christian, though I fear strangely deluded and perverted on this question of the British Connexion with Budhism,) as the public display of it to the assembled Cingalese. "Man", says Paley, "is a bundle of habits" And nothing but the habit of years, and the early age at which young Civilians come to Ceylon, can account for what, (Mr Buller must pardon me if I call it moral blindness,) is here stated of the "duty" he is "imperatively" called upon to perform, and which doubtless he does perform. Solemnly as we regard the sacred vessels of our Christian altars, and take all the care we possibly can that they shall be in safe custody, yet our duty is not held or felt to be so imperative upon us that we shall "not lose sight of them for a moment." And it is preposterous that a Christian gentleman, because he happens to be the Government Agent of a station where there is a Wihare, in which is kept this disgusting relic, from the jaw of a baboon or some such sacred animal, should have it imposed upon him as an imperative duty to hold in charge such an abominable symbol of gross idolatry. We owe a deep debt of gratitude to the untiring zeal of Mr Peggs in bringing before the notice of the Secretary of State Lord Stanley, now Earl Derby, whom I believe to be a deeply religious character, "the fact of a British soldier standing sentry over this relic (the Dalada or sacred tooth ); nor is he less to be commended, if it were on his information, that an exposure was made of the disgraceful fact that the sacred office of Budhas's Tooth keeper was imposed upon a Christian gentleman, who happened to be the Government Agent of the Central Province. It requires but to be stated to be revolted at; and eventually, I trust, this re- imposition of custodier of this abominable relic will be entirely done away. The last clause of this Despatch which I shall notice is, the statement that petitions were presented to Lord Torrington from the priests of some of the temples, complaining that "they were utterly unable to obtain their dues, or indeed any of their rights of property; that they were suffering great distress and hardship; that their property was being ruined, and their temples going to decay, simply from the absence of any person to control or command their people, or receive their payments." It is added that "We agreed by treaty to fulfil all the duties devolving on the king of Kandy." To take the hysteron proteron, the last first, I would emphatically protest, as a Christian, against the conclusion, from the single clause of the Convention of 1815, to which may be added that of the Proclamation of 1818, (cited in my last letter) that we are bound "to fulfil all duties devolving on the king of Kandy," in respect of the claims of the temple-holders upon their people. Indeed the expression is so wide and general that it would be difficult to define what those duties were. But what says Sir J.Emerson 68
L. Tennent, in his letter to Lord Torrington of October 1847, which I have already cited? "I attach (he says) no value whatever to the objections taken to the measure (of the Severance "of the Connexion of the British Government with the Buddhist superstition,") on the grounds of the obligation contracted by the conventions of 1815, and 1818; the former was itself superseded by the events which led to the promulgation of the latter, and power was reserved by it to the British Government to remodel its own stipulation."
I believe, moreover, that in order to induce the Government to receive this hateful connexion, the priests'exaggerated the difficulties of their situation. But so long as we oppose no obstacles to their having the benefit of the law for the protection of their property, and the recovery of their dues, I cannot understand why we are called upon to support the tottering temples, and to prevent their crumbling to decay. It were the best result which could possibly happen to themselves. But clearly it is not our duty to sustain a falling idolatry. Yet would 1 have them allowed the privilege of British subjects along with ourselves, in Her Majesty's Courts of Law. But I repeat that I believe this part of the complaint to be grossly exaggerated. I have made inquiry, as far as I have been able, as to the truth of this assertion, though I hold it no part of my business in writing these letters to suggest legal remedies. I believe the assertion to be generally, unfounded. In the three Courts at least, as I am credibly informed, and these not inconsiderable ones, the right of incumbents, not holding acts, has not only been unquestioned; but the parties have had suits in Court, and that frequently, like any other person, and have had justice done them. These Courts are, Nuwera Kalawia at Anuradhapoora; Saffi-agam, at Ratnapoora; and Batticoloa. If my statement be incorrect, it is easily tested, and proved to be so. One word more on the legal difficulties of this question: and I have done.
The laws of man are limited by the laws of God. A man, under constraint of an unlawful vow, or oath, might undertake to murder one of his fellow creatures. But so long as the Law of God is on the Sacred Record "Thou shalt not kill," or "shall do no murder" the vow is decidedly unlawful; nor can it be observed without incurring the awful guilt and penalty of the Divine Law; "Whoso sheddeth man's blood, by man shall his blood be shed; for in the Image of God made He man." Idolatry is surely a sin no less heinous in the eye of God than murder. The prohibition of Idolatry, in every possible or conceivable form stands at the head of the First Table of the Decalogue; the prohibition of murder is not at the head, but it is the second law of the Second Table. The First Table contains the laws on the relation of man to God; The Second contains the laws in relation of man to man. I need not ask which is the most sacred and binding. Again, regarding the Royal Prerogative of Kings or Queens of England to change the law of conquered countries, I will end this subject, and this letter, with an extract from Sir William Blackstone's Introductory Section to his immortal "Commentaries on the Laws of England." 69 After stating that Plantations or Colonies, in distant countries, have been either gained by conquest, or ceded to us by treaties; and both are founded upon the law of Nature, or at least upon that of Nations; he adds, "But in conquered or ceded countries, that have already laws of their own, the king may indeed alter and change those laws; but till he does alter and change them, the ancient laws of the country remain, -- UNLESS SUCH AS ARE AGAINST THE LAW OF GOD, AS IN THE CASE OF AN INFIDEL COUNTRY."
I will not destroy the force of this righteous decision of the essential invalidity of "laws against the Law of God" by so learned and righteous a judge, and so high in authority, as Sir William Blackstone,* by one word more than that. I am, Sir, Your obedient servant,
VETUS.
P.S.—Since writing the above I am induced to add a few lines by way of Postscript, in consequence of some circumstances which have come to my knowledge. As they refer to the relative responsibility of the late Governor Lord Torrington, whose Despatch has been the subject of this Letter, and that of the present Governor Sir G.W.Anderson regarding the resumption of this Connexion with the idolatrous system of Heathenism in this island, I may not have so fitting an opportunity of making these few remarks. The present Despatch clearly shows (and of this by the access of the Appendix to the Blue Books of 1851, I have long been aware,) that the idea and recommendation of this resumption commenced with Lord Torrington; and that Sir George Anderson is really bearing the heavy responsibility which was prepared for him by his predecessor. But it must, at the same time, be remembered that Sir George has decidedly taken this responsibility upon himself, and is responsible. He has not only signed at least one Act of appointment; but he has taken the further and more decided step of sending Circulars to Government Agents, and Assistant Agents, desiring them to recommend Temple Officers. A stronger act of responsibility cannot be conceived I truly believe that Sir George wishes with us, that we were all clear of this obnoxious Connexion. And I have taken up the question with no hostile or personal feeling to Sir George or any other person. Far otherwise. I firmly and soberly believe that by these Letters and still more by the Memorial of the clergy, which I myself would sign, were I alone, in the most humble and respectful way, we intend to strengthen the Governor's hands to induce the Secretary of State, with, I hope, our Governor's strong recommendation, finally to throw off this hateful yoke from the shoulders of a Christian Government and people. I seek no concealment. I carry my visor in my hand, when I come before the public under the designation of VETUS.
*Blackstones Commentaries, by Edward Christian, Esq., vol. 1 pp. 106, 107, London, 1807 70
L LETTER IV
TO THE EDITOR OF THE CEYLON TIMES.
Sir, The first opinion of the Members of the Executive Council regarding "the final settlement of the Budhist Question," in May 1849, is that of the then Auditor-General, now Colonial Secretary, the Honorable Mr MacCarthy. In this Minute, Mr MacCarthy strongly recommends the Governor to confer the Acts of Appointment, "subject to future legislation; and amendable to future instructions." He considers that "the question turns on a matter of obvious political expediency" And "he expresses his earnest and matured conviction that this course, which, under the circumstances, is undeniably right for the time is also itself the right course, and should never have been departed from in practice." He refers to a previous paper he had submitted to Government in 1847; "in which his opinion on this whole subject was stated at some length."
I shall, therefore, at once go to this very able paper, to which we are referred for "the conclusion of the whole matter." I fear it will not be found in its result to arrive at "the conclusion" of the sacred writer; "to fear God, and keep his commandments for this is the WHOLE DUTY of man." Unwittingly, I am sure on the part of the writer, the reasoning of this paper would in my view of it lead to the opposite "conclusion." I fully acknowledge its ability: and if, upon honest conviction, I do not coincide in its reasoning, I am persuaded that that gentleman will perfectly understand that it is a friendly difference, arising from no diminished respect for his talents, or personal regard for himself. It springs out of the powerful feeling, that "there is a time to speak and a time to keep silence." And I find myself conscientiously impelled to "keep silence" no longer, but plainly and openly "to speak" my decided conviction. Nor can any man, better than himself, appreciate the ancient and wise adage: "Amicus Plato amicus homo; sed major amica VERITAS."
The substance of this paper, I shall, for my present purpose, distribute into three heads:
1.The character of the superstition practiced by the native inhabitants of Ceylon.
2.The British support and protection of Budhism, and its concomitants, up to 1847, when the severance was formally and publicly made at Kandy.
3.The present state of things, and the proposed remedy for the alleged grievances; out of which arises the question, "Whether it is a matter of political expediency; or whether it is essentially a religious question."
71 1.Touching the first question: "The character of the superstition practiced by the native inhabitants of Ceylon," Mr MacCarthy has a very noticeable paragraph; some of the more striking expressions of which have been already controverted in some of your leading articles and in the letters of your correspondents. We are told that there prevail two wholly opposite and inconsistent forms of religious belief and practice, which are hastily confounded under the name of Buddhism." He goes on to describe these as follows:
"The grim and cruel obscenities of Hindoo idolatry, the withering mysteries of devil-worship have sought a refuge and a home in the dewales* of Ceylon; and though materially kept in check by the purer influences of the national superstition, will doubtless cost many an effort before they are extirpated from the soil. But they are not Buddhism; and so far from being intrinsically connected with it, the writer considers them essentially antagonistic to its doctrines and incompatible with its continued existence. The religion of Buddhoo, on the contrary, is, to his apprehension, the one faint protest of the human mind in the East against debasing and iniquitous abominations."
I have quoted the entire paragraph, that the opinion of such a mind may be fairly before us. I confess I cannot bring my own mind to assent to any portion of these sentences, except the denunciation of the dewales; but from the statement of the nature of these combined superstitions I wholly dissent. That these combined forms of Hinduism and Budhism are in one sense "antagonistic," no one, I apprehend, be disposed to question; but that the devil -- or demon-worship, which is a chief characteristic of Hinduism in Ceylon, is practically incompatible with Budhism, the fact of their being practised in combination by the same people for an indefinite number of years, for it is obviously of no "recent growth," proves their perfect compatibility, both with each other, and with the existence of Budhism itself. At what period this species of demon-worship was introduced into Ceylon, I am not sufficiently versed in the history of the island and its inhabitants to know. It was very probably introduced, as Mr MacCarthy states, when the country was "under the dominion of the many Hindoo usurpers" But however different their elements that the superstition of Gotama Budha, and the species of demon- worship now practiced in Ceylon, existed together in combination, under the common
*"Another official, the present Government Agent of the Central Province, who nevertheless, I grieve to add, is an advocate for the reconnection of the State with Buddhism, writes thus of these places of "iniquitous abomination": "C.R. Buller Esqr., to Mr Bernard, for the Governor, Kandy, July, 31, 1848." "The Dewale headmen have applied for leave to have tom-toms beat in them; but at present I doubt the policy of allowing this, as they are receptacles of all villainy, and as they might collect arms within them, if they imagined that by so doing they would effect their object." Yet for these men and these places, 'receptacles of all villain' Mr Buller would recommend the Governor to sign 'acts of appointment' 72 denomination Budhism, at and long before the Convention of 1815, is, I believe, an indisputable fact. And if it were so, if the, so-called, religion of the Budhists in Ceylon were the strange and abhorrent mixture we now see of a cold notional set of doctrines, which are rather the relics and corruption of more ancient philosophies, to which the asceticism of Gotama was by no means alien, than any form of religion, properly so- called, along with "the grim and cruel obscenities of Hindoo idolatry and the withering mysteries of devil worship," the whole theory is baseless, and falls to the ground. The two superstitions must. stand or fall together. And, I apprehend, in our Courts of Equity in England, the words of the Convention would be decided to include both forms of religion, or superstition, which are certainly both idolatrous.
This combination is proved to demonstration by another fact of great notoriety. The Hindu gods are placed in the Wihares, and the Budhist priest reads bana in the Dewales; and in the Dewales there is a shrine, or image of Budha.
But it is necessary to make some further remarks on the character of the purer form of Budhism itself. In MacCarthy's very just designation of "Devil-worship," he observes that it is "materially kept in check by the purer influences of the national superstition; that the religion of Budha is, to his apprehension, the one faint protest of the human mind in the East against those debasing and iniquitous abominations; and that of all forms of heathenism the religion of Buddha is perhaps the least repulsive in itself, and the most pliant to the influences of a pure and nobler creed."
In all that I have met with on the subject of Budhism, whether in translation from the reputed works of Gotama, or dissertations of persons conversant with the subject, I have never been satisfied as to the one point, which seems to me the unsolved desideratum, namely, the remote origin of Budhism; what it was, as well as what now it practically is. It seems to be agreed by all Pali scholars, who have intelligent access to the original writings on which this sect rests its principles and its existence, that it is not, properly speaking, a religion, but a sect of philosophy. When traced to its probable source in remote antiquity, it seems to be a system of pure fatalism, with moral precepts, in themselves good, for the more rational and happy enjoyment of this life, while its disciples are conscious beings. It ends in nirwane, a state of unconscious repose, in one word, annihilation. The only idea of the future, and that is a finite one, is the belief in the ancient Pythagorean doctrine of Metempsychosis, the transmigration of the soul into some other body of men, or of the brute creation generally for its sins, until the being is finally annihilated.* It is therefore, emphatically a system of pure atheism.
*"The Budhist does not seek for absorption, but annihilation. An explanation of what is intended by bhawo, which in the circle of sequence is translated existence, or state of existence, will render it the more probable that nirwana is literally annihilation.
73 "Absorption it cannot be, as there is no locality in which it can take place, no existence in which the sentient being can be merged."
(Hardy's Eastern Monachism, p. 308)
"The term which the Bauddhas more particularly affect, is nirvana, profound calm. In its ordinary acceptation, as an adjective, it signifies extinct, as a fire which is gone out; set, as a luminary which has gone down; defunct, as a saint who has passed away; its etymology is from va, to blow as wind, with the preposition nir used in a negative sense; it means calm and unruffled. The notion which is attached to the word, in the acceptation now under consideration, is that of perfect apathy. It is a condition, of unmixed tranquil happiness or ecstasy (ananda.) Other terms (as sucha, moha„ &c.) distinguish different gradations of pleasure, joy and delight. But a happy state of imperturbable apathy is the ultimate. bliss (ananda) to which the Indian aspires". "Je remarque d' abord que acception propre de ce terme (Nirvena) est celle d' extinction"
(H T Colebrooke's Miscellaneous Essays, vol. 1. p. 401.
Bumouf du Buddhisme Indian p. 589, Paris, 1844.4t
74 Such is the poverty of human thought, that but a very few leading ideas have ever existed in the human mind. The great truths of primitive faith have been corrupted by all nations; they have been almost entirely lost sight of by some, wholly by others. In the Hindu religion we perceive the dim, but most intelligible, traditions of primitive faith, but overlaid with the most revolting corruptions.* In the order of thought Budhism seems to have been rather the protest of "vain wisdom and false philosophy" against what was good, as well as what was "debasing and iniquitous abomination" in the system of Hinduism. And though, for its pure morality in theory, but not in the practical lives of the Budhist, it may be "the least repulsive form of heathenism;" yet being essentially infidel and atheistic,t I concur in the opinion that it is "the most pliant to the influences of a pure and nobler creed," inasmuch as it is no creed whatsoever, being the directly reversed system of positive infidelity of all truth, properly religious.
"Hinduism retains the notion of bloody sacrifices, in which life is taken away to atone for sin. Some such system permeates through the history of most Pagan nations from the earliest of time: and it was no doubt a part of the teaching which God gave to Adam, and he to Noah, and Noah to Abraham. It could not arise from a thankful feeling for benefits received; for this shrinks from an exhibition of pain and death, as an appropriate offering of praise. Cain's offering of the fruits of the ground is a more natural expression of joy and thankfulness. His sin was that he presumed to praise God while yet unreconciled to him." (The Missionary, Published at Bishop College, Calcutta, No. 1. Vol. 2, for November 1851.) An obvious analogy exists between the "offering of the fruits of the ground," by Cain, the first infidel, and of the flowers of the forest, by Budha, the atheistic Reformer of Hinduism.
t" The Bauddahas or Sangatas, followers of BUDDHA or SUGATA (terms of the same import) are not unfrequently cited by their adversaries as (Nasticas) Atheists, or rather, disowners of another world," Colebrooke's Essays, Vol. I. p. 390.
"It can scarcely be disputed, if the statements herein made are allowed to be a correct exposition of Budhism, that according to this system all sentient beings are called u[on to regard the entire cessation of existence as the only means by which they can obtain a release from the evils of existence." ... "The Budhists deny the existence of any such entity of Brahm. They are not pantheists, but atheists" ( Hardy's "Eastern Monachism" p.p. 300, 307)
"According to Budhism there is no Creator, no being that is self-existent and eternal ... The power that controls the universe is karma, literally action; consisting of kusala and akusala, or merit and demerit. There is no such monad as an immaterial spirit; but at the death of any being, the aggregate of his merit and demerit is transferred to some other being, which being is caused by the karma of the previous being, and receives from that karma all the circumstances of its existence." -- Ibid, p. 5. 75 The disciples of such a form of opinion are necessarily apathetic, and indifferent to all emotions of religion, having denied all doctrinal truth of the existence of God. But the human mind revolts at annihilation; and it cannot subsist on a notional philosophy, ending in nothing. Hence the association, revolting as it is, of even so corrupt and vile a superstition of gross demonism, or evil worship, with the philosophic and infidel Budhism.
I need not remind a scholar, like Mr MacCarthy, of the similar forms of philosophy among the ancient Greeks, which were drafted into the Roman philosophy. They who are conversant with the "Intellectual System" of Cudworth, or, at any period of their life, have attentively read that noble effort of the human intellect, and elaborate storehouse of recondite learning*, will readily call to mind the Democriticalt corruption of the ancient and pure atomic philosophy, which claims descent from the Mosaic Cosmogony itself.
*I am induced to enliven a dull essay by transcribing a passage of a modern author on the triumphs of thinkers such as Cudworth. "There are moments in the life of a solitary thinker which are to him what the evening of some great victory is to the conqueror and hero — milder triumphs long remembered with truer and deeper delight. And though the shouts of the multitudes do not hail his success, though gay trophies, though the sounds of music, the glittering of armour, and the neighing of steeds do not mingle with his joy, yet shall he not want monuments and witnesses of his glory, the deep forest, the willowy brook, the gathering clouds of winter, or the silent gloom of his own chamber, 'faithful remembrances, of his high endeavour, and his glad success,' that, as time passes by him with unreturning wing, still awaken the consciousness of a spirit patient, indefatigable in the search of truth, and the hope of surviving in the thoughts and minds of other men." Hazlitt's Essay on the Principles of Human Action.
-1' Atheism is imputed to Democritus and Epicurous, and the atomical system, as they were to Gotama Budha. "We principally Intend (says Cudworth ) the confutation of the atheistical or Democritical Fate. Which as it is a thing of the most dangerous consequence of all, so it seems to be most spreading and infectious in these latter times. Now this Atheistical system of the World that makes all thin to be materially and mechanically necessary, WITHOUT A GOD is built upon a peculiar physiological hypothesis, different from what hath been received for many ages, which is called by some Atomical or Corpuscular, by others Mechanical. Cudworth's Intellectual system p 7. Folio 1628.
76 This Democritical philosophy was taught in Greece by Epicurus*, about a century later, and immortalized in the Roman or Latin language by the splendid poem of Lucretius, De rerum Nature f upon the Epicurean philosophy. Gotama Budhat lived .before either of the Greek philosophers. His system is that which was in the East probably long before his era, being in its atheistical, or material character that which has been in the world from the earliest ages of thinking man; while the Metempsychis. Which the Jews brought from Babylon, and which was a doctrine among that people in the time of our Lord, was probably no new doctrine when it was taken up by Budha, and adopted into his system. These two doctrines, known afterwards to Greece as the Metempsychosis of the Pythagorean philosophy, and the atomic origin of things of Democritus and Epicurus, form the basis of the system of pure Budhism. The remoter origin of Gotama would alone infer the greater antiquity of his opinions; and that the Democritical system was ulterior. The philosophy, if such a system be worthy of the denomination of that which has been called "Divine philosophy,"§ of Gotarna, Democritus, and Epicurus, equally denies the immortality of the spiritual part of man, and indeed, like the Sadducees of old, did not admit the existence of angel or spirit. Their votaries were
"Pleased to have been, contented not to be."
To their morbid apprehension "Night was than day more acceptable; sleep Did in their estimate of good appear A better state than waking; death than sleep."
* Democritus was born B.C.460; Epicurus B.C.344
t Et quouian docui, cunctarum exordia rerum Qualia sint; et quam variis distantia formis Sponte sua volitent ae'erno percita mote Qucque modo possint ex his res qucequ creaari, Lucretius. Lib. iii.
The date of Budha's death, where his era commeces has been stated from 500 upwards of 10 C. B. C. But the more generally received date is that of the Mahawanso, 543, B.C, preceding the Greek philosophers, Democritus and Epicurus, 100 and 200 years at least. That it was a system of Atheism is agreed on all hands; and the atomical or corpuscular philosophy seems to have descended to the Greek philosophers with the other doctrines of Atheistic fatalism, and Metempsychosis. — "The Elements which they reckon four, not acknowledging a fifth, consist of atoms. The Baudhas do not, with the followers of CANADE, affirm double atoms, triple, quadruple &c., as the early gradations of composition; but maintain indefinite atomic aggregation ,deeming compound substances to be conjoint primary atoms." (Colebrooke's Essays, voLI p.392)
77 .
§"How charming is divine Philosophy! Not harsh, and crabbed, as dull fools suppose, But musical as is Apollo's lute, And a perpetual feast of nectar'd sweets, Where no crude surfeit reigns"
Milton's Comus.
78 But superstition, however foul, is to be preferred to pure atheism. Nor is it difficult to conceive how the hopeless votaries of Budha sought some relief, at least from the terrors of superstition, or the dreary hopelessness of annihilation, in the deprecatory worship of demons. Outward morality is but an unreal shadow, without some religious faith, and some 'glimpses' of the hope of a future existence, which would "make one less forlorn." For, in the words of the philosophic poet already quoted,
"Moral truth Is no mechanic structure, built by rule; And which, once built, retains a stedfast shape And undisturbed proportions; but a thing Subject, we deem, to vital accidents, And, like the water lily, lives and thrives, Whose root is fixed in stable earth, whose head Floats on the tossing waves."
Supported by Divine faith, its head, no longer "floating on the tossing waves of vital accident," it will rest in heaven.
I have perhaps dwelt longer on this part of the subject than may be deemed necessary. But I do think it is of the last importance that the "withering mysteries" of Atheistic Budhism should be perfectly unveiled, and clearly understood, that men be not induced by a specious theory to prefer its professed outward morality, which is not practically binding on its disciples, who are notorious for the two deadly sins of the "the Father of lies," falsehood and impurity.
Let us look upon the question as it really is; and we shall no longer hesitate to lift up our hands and voices, unitedly, against the British support and protection of Atheism, Idolatry, and impure Demonism. I am, Sir, Yours obedient servant, VETUS. Colombo, December 3, 1851.
79 LETTER V
TO THE EDITOR OF THE CEYLON TIMES.
Sir, In my last letter, I have largely treated of the first of the three heads, which I proposed to examine, as suggested by Mr MacCarthy's Minute of 8th May 1849, and his previous letter of 7th March 1847, namely, the character of the superstitions practiced by the natives of Ceylon. It remains that I now remark on the second and third heads, namely, (2) the British support and protection of those superstitions up to 1847, when the Severance was made at Kandy; and, (3) the present state of things, and the proposed remedy for the alleged grievances, by permanently returning to the old system; out of which arises the question, "Whether it is a matter of political expediency; or whether it is essentially a religious question."
2. In a previous letter* I have quoted the brief clauses of the Convention of 1815, and of the Proclamation of 1818; from the exaggerated interpretation of which few and plain words has resulted all the elaborate support of the Wihares and Dewales, and of their heathen processions and disgusting Devil-dancings, and, in a word, all those enormities which the Secretary of State very justly designated (in the Despatch referred to by Mr MacCarthy) "an abomination," and the practices as things "impious and obscene."
To the disgrace of our nation as a Christian people, and to the dishonour of God, and far beyond the proper construction of the words of the Convention, and of the subsequent Proclamation, which mean no more than a just toleration, this unrighteous system was upheld by the "British support and protection up to 1847, when the severance was made at Kandy."t It was naturally expected that this severance would be final. But "a change came over the spirit of the dream" of our rulers; and ere eighteen months were well nigh ended, a Despatch of Lord Torrington, containing the opinions of His Executive Council along with his own, was drawn up and sent to the Secretary of State for the Colonies, importing that a great and grievous error had been committed, that the whole was "a matter of obvious political expediency;" and that the system "should never have been departed from."
It has also been asserted by another high authority, that it is "a question, in which not abstract right alone, but the sacred and binding pledge of treaties is involved." And Mr MacCarthy has further affirmed that the measure of the severance was "imposed .on former Governments by unenlightened public opinion, both here and in England."
*Letter 2, f Sir J.E. Tennent's letter to Lord Torrington in 1847. 80 It were most easy to show, and too much has been already said, on the subject of the alleged "sacred and binding pledge of treaties," to need any further confutation of such assertions, that there has been no "disregards of our national pledges;" no treaty or compact has been interfered with. And if Public Opinion, not "unenlightened," but rather enlightened and strengthened by religious considerations and a more ardent faith, and warmer zeal, once discharged in copious stream its holy and salubrious waters in this direction, I cannot comprehend the good faith, or the wise policy, of running counter to that strongly-expressed opinion by the reversal of that good and memorable deed which was done at Kandy by Lord Torrington in 1847, after the British Government, for upwards of thirty years, had supported this system, a system gross and godless for Christian countenance; as the details which you, Mr Editor, have recently published in your Journal, have sadly made known to the public at large. But this train of thought would insensibly lead me into the subject of the third, and most comprehensive head of this discussion. I shall therefore end this portion with two admirable extracts from Sir James Emerson Tennent's letter, which, in 1847, accompanied Mr MacCarthy's, for the consideration of the Secretary of State.
"Rightly regarded, the recent measure (of Severance at Kandy) is one of those memorable events in the history of Budhism, which will not fail to suggest to the minds of its followers a reasonable doubt as to the efficacy of that form of religion which, after a prevalence of so many centuries, has done so little for the moral elevation of their national character. "The first operation, thus definitively, and I trust, satisfactorily completed by our total disseverance from all connexion with the religious interests of the natives, and the surrender to them of the management of their own internal affairs, it only remains to provide for the second point by securing for them the protection of law on an equality with every other class and sect in the exercise and enforcement of their proprietary rights over their lands and other possessions."
3.The proposed remedy for the future, as well as the intermediate measure strongly recommended by Lord Torrington, and at least partially adopted by Sir George Anderson, almost on his immediate assumption of the Government, is (as I have already remarked in a previous letter) clearly to be traced to these Documents of Mr MacCarthy. 4. In the Minute of 1849 he decidedly recommends the conferring of appointments by the Governor, as "a matter of obvious political expediency, which , moreover, is not only right for the time, but should never have been departed from in practice." He refers to his paper of 1847; and he re-asserts, "that the whole course of policy of our Government for some years past, as regards to Budhist temporalities, had been based on one most gratuitous and unfounded assumption, to wit that its control over them had been, or was, or might be, a religious or spiritual function, and therefore incompatible with its essential Christianity." 81 He attributes the outbreak of 1848 to the severance of the Government connexion with the Budhist Idolatry, and thinks, "that there was some deeper cause of discontent than the pressure of a shop tax," namely, the abolition of this Connexion. That this cause operated with many others, all tending to deprive the headmen of despotic authority over their late serfs, may be true; but that it was the sole cause I think very untenable.* But this, if it were so, would furnish no just reason for a Christian Government to return to this once formally and righteously abandoned connexion with a system which had been soberly considered in all its bearings. I would remind the writer of the Minute of the powerful and statesmen-like language of Earl Grey, who was not insensible of the difficulties which surrounded the question of legislation; while he strongly deprecates the least interference with the affairs of the priests and officers of the temples, and declares nobly and uncompromisingly, as becomes a Christian Statesmen that "the difficulties, whatever they may be must be encountered, and the danger, whatever they may be, must be incurred, in order to maintain inviolate the sacred principle in question, of non- interference with the heathen superstition of the Kandians."
Mr MacCarthy does indeed recommend, in his paper of 1847, that act of "legislation shall not in any wise interfere with the internal discipline of the religious body of the Budhist priest- hood." But this is not the question. The question is that it must necessarily interfere with the religion of the people generally. Again, he conceives that " the question is not a religious question at all; that there is no such recognized body in existence as a Budhist priesthood, or Church; and that there is no analogy between the position of the British Government, as regards the temple lands, and other temporalities of the Kandyan provinces, and its relations with any Christian Church or community in any other part of the dominions."
Unquestionably there is no such analogy. There is no "organized body" of the Budhists at all analogous, as a society, to our Christian national Churches. Every temple, as I understand, is independent of any other body, if there can be a body without organization. It is nevertheless, as I shall presently show, emphatically "a religious question" in its effects upon the people."
*This is clear from "the Evidence of the priest, Panebokke Guneratana Unanse. He assigns as the first ground of rebellion, the abandoning of the temple Dalada Maligawe, and the other temples called Dewales; and as the second, "that contrary to the custom of the Kandian country, individuals of low caste are made equal to those of ancient and high families, or equal power is given to the former as to the latter." (Ceylon Papers, p 229.) Calcutte Review for September 1849, p. 201
82
•■■ The writer, however, reiterates his position in various forms; that "the direction and management of the temporalities are not religious, but purely secular functions, essentially inherent in the state." This indeed is the leading characteristic feature of both Mr MacCarthy's papers. For he is eminently consistent with himself. But I must crave his pardon, if I express my opinion, that it is the capital error of his reasoning. And when he says again, that "we should keep a fast hold on that temporal power over heathen temporalities and heathen wealth which God and our swords have given us, doubtless for some good end;" I do heartily assent to the last words, that our power is given to us "for some good end." But what is that end? Surely to convert the heathen to the Gospel, gradually inducing them, by a just and even kind government, to adopt our institutions, secular and religious. But, we ask, will this end be attained by our disobedience to an express command of God for the sake of "political expediency?" And it becomes a truly awful question, whether we shall not do so, when we defile our hands by signing appointments of the priests and temple officers, and thus soil our minds and consciences in Mr MacCarthy's own words, "by our participation in religious opinions or practices repugnant to our national Christianity." The very act of signing involves this "participation;" something analogous to the known canon that the receiver of stolen goods is equally guilty with the thief. This signature of appointments of heathen priests and basnaike nillemes is done from present political expediency, with the apparent absence of faith and trust in the Almighty God.*
"By His Excellency The Right Hon'ble Viscount Torrington, Knight Grand Cross of the Order of Ernestine of Saxony, Governor and Commander in Chief in and over the British Settlements and Territories in the Island of Ceylon with the Dependencies thereof.
Seal (Signed) TORRINGTON."
*I subjoin an appointment of a high priest, as signed by our Governors. The wording is horrible for a Christian to put his hand to.
83 r-
To UDOOMULLE RATANAJOTY UNNANSE
"By virtue of the Powers in us vested by Her Majesty and reposing ESPECIAL CONFIDENCE IN YOUR ZEAL, PIETY, LEARNING AND LOYALTY, we have given and granted, and by these presents do give and grant to you the said Udoomulle Ratanajoty Unnanse the provincial appointment of the chief Priest of the Allootwihare Temple within the Central Province during pleasure, and pending the instruction of the Secretary of State. "You are therefore hereby directed and enjoined diligently to obey and execute all such orders as you may receive from us, or the Government Agent, and fully to discover and make known to us or the constituted authorities of Government, all things which may come to your knowledge affecting the Public Interests, and all Treasons or Traitorous conspiracies which you may hear of against Her Majesty's Government. And all Priests and other persons whom it may concern, are hereby peremptorily commanded to respect and obey you the said Udoomulle Ratanajoty Unnanse as Acting Chief Priest of the Alootwihare Temple so long as you shall hold the said Provisional appointment, and to pay you all honors not abrogated by us, which. you are entitled to in virtue thereof, by the customs of the Kandyan Provinces.
"Given under our hand and seal at Colombo this eleventh day of April one thousand eight hundred and fifty.
By His Excellency's Commands,
(Signed) C. J. MACCARTHY."
I shall not meddle with the question of the proper remedies of the acknowledged evil state of things, as foreign to my purpose. And I would, in limine protest against the demand commonly made upon those who object, on religious grounds, that the objectors are bound to point out the remedy for the evil. The answer is obvious. It is not our province; it is the duty of the legislator. But I do insist, on the paramount ground of pure religion, that the proposed remedy of returning to the recently abandoned, and most unhallowed system ought not to be applied to the existing evil.
84 That in theory there is a secular and a religious view of the question, will be disputed by no one. Every thing upon earth must be greatly secular. And such in one point of view, was the control of the British Government over the temporalities of the Budhist temples. All questions, purely of property, to whatever body, temporal or spiritual, they relate, must necessarily be secular. But there are other important considerations. It is iterated, and reiterated, both by Lord Torrington and Mr MacCarthy, that it is a matter strictly secular, and "a question of political expediency or civil right."
But an act is not, and cannot be constituted purely secular by mere designation, nor by the intentions of Government, however free from any voluntary admixture, or the remote desire to reconnect the British Government and nation actually with the Budhist and Hindu superstitions. The Governor and his Council may, and I hope they do, entertain as deep an abhorrence of the disgusting idolatry and superstition of this heathen country, as they who conscientiously differ with them on this vital question. But that we may fully test the soundness of such a measure, we must consider its consequences, and the influence it will have on the native inhabitants, who are the votaries of this abhorrent superstition. We must yet more gravely ponder on the power which will be thus indirectly, but substantially, transferred to the chiefs, to lead back the inferior classes of people, as serfs both in body and soul into the hurtful system of irreligion and idolatry, out of which we would deliver them. In these particulars the true character of the measure will be most accurately discerned. Now I speak advisedly, and upon the authority of persons conversant with the natives themselves, when I state, as I verily believe they are, the following indubitable truths and facts.
The native Cingalese inhabitants of this island - as well they who are located in the southern part of the maritime provinces, as the Kandyans of the Central Province which is more peculiarly the seat of Budhism - one and all, regard the proposed measure in favor of any kind of revocation of the former acts of Government or any retrogression of their rulers, as an acknowledgement of error, not only in good Government, but from RELIGIOUS CONVICTION.
Many of the native population, I am credibly informed, already suppose that the English nation act precisely as they would act; that as many modliars and others, professing outwardly to be Christians, are inwardly Budhists; so the members of the British Government secretly wish to acquire merit by supporting the religion of Gotama, though, to maintain their credit in the eyes of their countrymen, they call themselves Christians. But when the formal and public - would it had been the perpetual! - Disconnexion of the state from all interference with the Budhist religion was proclaimed by our late Governor Lord Torrington, at Kandy in 1847, there was a general impression among
85 the Cingalese Chiefs themselves, as well as among the people at large, that the Budhist religion would soon be destroyed. The following illustrative fact — of the correctness of which I have the evidence of a party concerned — will show how strongly this conviction was in the native mind. After this public act of severance by the Governor, a chief of the Kandyan provinces took his son to Kandy to be taught the English language, and the knowledge of the European arts of life. He stated, at the time, that his intention had been that his eldest son should be employed under Government, and that his second son, whom he then brought with him, should be a priest. But, he continued, as the priests would no longer be respected, he had determined that both his children should receive an English education. He therefore made his second son put off his yellow robes, indicative of the priesthood; and he took him to his English master with a handkerchief tied round his shaven head.
Another anecdote rests on good authority. One of the most intelligent chiefs of the Central province, when he heard of the decision of the British Government, a decision which I devoutly hope will never be annulled, but be confirmed and bound with bands as of "triple brass," to discontinue all connexion with their religion, is said to have exclaimed: "The glory of our religion is gone. Soon it will become extinct."
I have reason to think, I might add to know, that there is evidence equally strong of the same opinions, and of similar feelings being entertained on the southern coast of the maritime provinces of Ceylon, where Budhism is rife. But the natives there, as well as in the Kandyan provinces, have their hopes raised by the recent movements of government towards the old state of things, in exact proportion to their former depression. They now affirm that the English government and people really believe the religion of Gotama to be the only true religion. With these portentous circumstances, and these appalling facts, staring us, as it were, in the face, I soberly think it may be affirmed with some confidence that this grave question of renewal, however guarded, of the interference of the British government with the Budhist religion, as regards both the Wihare and the Dewale, though in one aspect undoubtedly secular, is abundantly mixed with religious elements; enough surely to make every serious Christian, and every sound statesman, pause before they do in any wise, however faintly, take a retrogressive step in legislation towards the resumption of any responsible connexion with the Budhist religion, or Hindu superstition in this land.*
*To show the danger of granting acts of appointment to priests or headmen, and the use they would make of the Queens's name. I appeal the following characteristic fact of the use, or abuse, which these native idolators have made of the Royal Arms, of the Crown of Great Britain in Saffragam. I relate it in the graphic words, in which it was communicated to myself: "At Pelmedula, close to the high road, stood a large Dagoba, on which were the Royal Arms and A.D., 182. The stones were ashamed of the desecration; and, either last year or this, it fell down." 86 When Mr MacCarthy drew up his first elaborate paper in 1847, he had been so short a time in Ceylon as to render it impracticable, I might say almost impossible, to test his reasoning by an experimental knowledge of the feelings and opinions of the native inhabitants, especially of the Kandyan provinces on this grave matter. I know how difficult it is to unwind a line of thought, carefully and consecutively drawn out; and Mr MacCarthy is eminently consistent throughout his first and second papers: yet a complicated mental process, like a piece of highly-wrought machinery, may have in it some such radical defect as that by the removal of a solitary peg from the one, or the discovery of a weak point in the other, the whole may give way, and, as "an edifice already crumbling and tottering in itself," fall to pieces.
Much that is valuable yet remains in these able papers, though I must think the main principle defective. And trusting that the talented writer will pardon the liberty I have taken with his ingenious mental edifice, and, be I right or wrong, allow me to plead the rule with which I set out "Amicus Plato, amicus homo; sed major amica VERITAS,"
I remain, Sir,
Your obedient Servant, VETUS. Colombo, December 10, 1851.
87 LETTER VI TO THE EDITOR OF THE CEYLON TIMES.
Sir, The next document, accompanying Lord Torrington's Despatch, which claims attention, is the "Minute" of the late Colonial Secretary, Sir James Emerson Tennent. Here too, as in the instance of the present Colonial Secretary, we have two papers, one in 1847, just after the formal severance at Kandy, and the Minute in 1849. The second seems, in some respects, an apology for the first.
As in Mr MacCarthy's papers we have seen the principle of Political Expediency to be the aim and object of the writer, in these documents of Sir James Emerson Tennent we observe the Law to be the subject which principally engages his attention. They do not exclude Religion from their consideration; but both of these writers bring it forward only, as it should seem, that they may show that it has nothing to do with the question. This is apparent in the very first sentence of Sir J.Emerson Tennent's "Minute." "The question submitted by his Excellency the Governor, for the consideration of the Executive Council is one totally apart from the duty and injunction of withdrawing the Colonial authorities from all interference with the religious rites and ceremonies of Budhism and of abstaining from any proceeding which might be construed into an identification of the British Government with the support and extension of the national superstition of the Cinghalese." He would confine it, "exclusively to the maintenance of those rights of property which have hitherto been as distinctly recognised by the legal tribunals in a clerical as in a secular body."
Enough have been already said on the impracticability of the separation of Political Expediency, and the same applies to that of the Law, from the main question of Religion. Religion is as the element of water, in and over which the two goodly vessels of Law and Politics make their way. Religion, therefore, cannot for one moment be excluded from consideration.
Although the Law, any more than Political Expediency, is not the proper topic of these letters, I would nevertheless beg to offer a few remarks upon one or two passages of Sir James Emerson Tennent's Minute, on this head.
He assumes that temple proprietors cannot have justice done them in the courts of Law without "acts of appointment." Nay, he positively affirms, "That whenever these acts have been with-held, the appeal of the complaining party has been necessarily ignored by the Courts, and they are practically left without a remedy in all cases affecting the tenure of their lands, or the protection of their property."
88 In a preceding letter,* I have named three Courts in the island, representing large and important districts, where no such case has occurred. On the contrary, these peculiar claimants, equally with others have had full justice at the hands of the respective judges. I have not undertaken the review of the documents which form the subject of these letters lightly, and without such careful inquiry as I have been able to institute regarding all questions of fact, as well as of theory and reasoning derived from other researches. And I state the following FACTS, which, were it necessary could be proved to the satisfaction of any reasonable or ingenuous mind.
It is then a fact, that the Chief of a principal Dewale in the Kandyan Provinces held it, without an act of appointment from the Governor, from 1846 to 1851 and exacted all the dues and payments from the tenants, and carried on suits in the Courts without difficulty.
It is a fact, that this same Chief was promoted by Lord Torrington to the Office of Rattemahatmea, without consulting the Government Agent of the Province, and against the wish of the Assistant Government Agent of the District, for actively facilitating the Severance of the Connexion of Government with their superstition at Kandy in 1847; the first article of which was, THAT NO ACTS OF APPOINTMENT SHOULD THEREAFTER BE GRANTED.
It is, moreover, a fact that one of the first Acts of Appointment as Basnaike Nilleme was granted to this same Chief by the present Governor in 1851.
It is not for me to comment upon these facts, further than that they utterly nullify the correctness of the statement of Sir James Emerson Tennent, above mentioned; while it is not my province and would ill become me to make any other inferences, however obvious.
*Letter 3
89 That some such cases, as Sir James has stated, may possibly occur, I am bound to believe. But I have heard, on the authority of a lawyer of considerable practice, that such contingences are but what may arise, and that only in extreme cases; they are the exception, not the rule. Nor can I doubt that the difficulty of appeal to the Law Courts has been greatly exaggerated by those individuals who have presented petitions and appeals to the late Colonial Secretary,* in order to impel the Government to that unwise policy, which appears to have been unhappily adopted, in the partial resumption of the "Acts of Appointment."
It is further stated in this "Minute," that on the first agitation of this question nearly 10 years ago, the then Governor, Mr Stewart Mackenzie, evinced some religious scruple to the issue of these "Acts of Appointment:" but he found it impracticable to abstain in all cases from conferring them. To these "religious scruples" of Mr Mackenzie is undoubtedly owing the subsequent investigation of the question, and the earnest desire of the Home Gover-nment to do away with all Connexion with Idolatry in Ceylon, as had been already accomplished throughout India. Sir Colin Campbell issued Acts down to 1847; but much more reluctantly, I believe, than Sir James is willing to allow. "In doing so, it is added, he acted in strict conformity with the views of the Secretary of State, who in 1844 declared that the appointment of such priests and officers had been devolved on the British Government by the proclamation which followed the suppression of the rebellion in 1818."
Now with great deference to the then Secretary of State — I think Lord Stanley, now Earl of Derby, whom it is not possible to name without great respect — it is not easy to understand how, by the literal and legal construction of the solitary clause of that Proclamation, these Appointments are rendered binding on the British Government. It is declared that "As well the priests as all the ceremonies and processions of the Budhoo Religion shall receive the respect which in former terms was shewn them."
*"Within these last few years, whilst the settlement of the question has been thus unhappily delayed, I have received as Colonial Secretary, very numerous petitions and appeals from all parts of the Kandyan Kingdom, laying their grievances before the Goverrrunent; exhibiting the confusion into which his measures have cast the temple proprietors; and that, pending a final settlement, the temple officers may be furnished with acts of appointment as heretofore, the production of which may enable them to claim the protection of Courts of law for the assertion of their purely civil rights;" -- but without which, as the above facts prove, they have nevertheless both claimed and received the "protection of the Courts of Law." (See Sir. J.E. Tennent's Minute of 8th May 1849)
90
IML That some such cases, as Sir James has stated, may possibly occur, I am bound to believe. But I have heard, on the authority of a lawyer of considerable practice, that such contingences are but what may arise, and that only in extreme cases; they are the exception, not the rule. Nor can I doubt that the difficulty of appeal to the Law Courts has been greatly exaggerated by those individuals who have presented petitions and appeals to the late Colonial Secretary,* in order to impel the Government to that unwise policy, which appears to have been unhappily adopted, in the partial resumption of the "Acts of Appointment."
It is further stated in this "Minute," that on the first agitation of this question nearly 10 years ago, the then Governor, Mr Stewart Mackenzie, evinced some religious scruple to the issue of these "Acts of Appointment:" but he found it impracticable to abstain in all cases from conferring them. To these "religious scruples" of Mr Mackenzie is undoubtedly owing the subsequent investigation of the question, and the earnest desire of the Home Gover-nment to do away with all Connexion with Idolatry in Ceylon, as had been already accomplished throughout India. Sir Colin Campbell issued Acts down to 1847; but much more reluctantly, I believe, than Sir James is willing to allow. "In doing so, it is added, he acted in strict conformity with the views of the Secretary of State, who in 1844 declared that the appointment of such priests and officers had been devolved on the British Government by the proclamation which followed the suppression of the rebellion in 1818."
Now with great deference to the then Secretary of State — I think Lord Stanley, now Earl of Derby, whom it is not possible to name without great respect — it is not easy to understand how, by the literal and legal construction of the solitary clause of that Proclamation, these Appointments are rendered binding on the British Government. It is declared that "As well the priests as all the ceremonies and processions of the Budhoo Religion shall receive the respect which in former terms was shewn them."
*"Within these last few years, whilst the settlement of the question has been thus unhappily delayed, I have received as Colonial Secretary, very numerous petitions and appeals from all parts of the Kandyan Kingdom, laying their grievances before the Goverrnment; exhibiting the confusion into which his measures have cast the temple proprietors; and that, pending a final settlement, the temple officers may be furnished with acts of appointment as heretofore, the production of which may enable them to claim the protection of Courts of law for the assertion of their purely civil rights;" -- but without which, as the above facts prove, they have nevertheless both claimed and received the "protection of the Courts of Law." (See Sir. J.E. Tennent's Minute of 8th May 1849)
90
L The word "respect" is perhaps, stronger than might have been wished; but like the word "inviolable" in the Convention of 1815, it really means no more than that they should be allowed and be tolerated as formerly. But it is very noticeable that there is not one word touching "the appointment of priests and officers" by the British Government; nor in any part of the Proclamation is there one sentence, or a branch of a sentence, from which such deduction can possibly be inferred.*
The first branch of this sentence is vague, and there is an apparent incorrectness in the whole, or a misconception in the mind of the writer. The entire property of the Kandyan kingdom was vested in the king of Kandy. But since the Norman Conquest, when the landed property in England was seized by the Norman kings, by right of conquest, and again disposed of in separate grants to the nobles and gentry, many of those descendents still retain them, the right of the Crown has been but a legal fiction. But the right was more real in the Kandian kingdom, especially to the property of the temple lands. But the property of the Church of England was granted to the Church, and for ever alienated by the grantor; partly by the Crown, but chiefly by individual proprietors of lands who endowed abbeys, monasteries, and churches. These abbey lands and the property of monasteries, were seized by Henry VIII at the breaking up of those institutions. And much Church property and advowsons are still in the hands of families, to whose ancestors the Crown at that time made grants.
*In the present proposed mode of granting acts to Chief Priests only the following inconsistency has been pointed out to me by a friend. — Acts are given to Chief Priests. If they are required for them, they are required for all priests. But they are not given to other priests. They should not then be given to any. If the latter can do without them, so may the former. Again there exists Dewales, which have no Basnaike Nillemes. They are of minor importance. But surely what is required to protect one hundred acres is required to protect ten. If then the act is not wanted in the minor case, it is not in the larger. This shows the hollowness of the plea of necessity; and it is very doubtful whether any of the Courts of Law dreamed of any objection, until the question was raised by Government, and the doubt suggested. In another paragraph of this "Minute" a comparison is drawn between the Relation of Government to the system of Budhism in Ceylon, and the Connexion between the Government and the Established Church in England. But no such analogy exists.And the following statement of the legal tenure of Church Property in England is very incorrect: "The temporalities of the Church of England are confirmed to her prelates and clergy, not in consequence of any religious investiture or spiritual call, but by the direct authority and security of the civil power.
91 Much has been appropriated by great families, such as the Dukes of Bedford and others; and much still remains for the use of the Church, the patronage of which is in lay hands. This species of Church property has been alienated, like other property; but it is expended for the use of the Church, and the promotion of religion. And perhaps, under Divine Providence, one great cause of the security of the Church of England, and her temporalities, up to the present moment, has been, that there are very many members of both Houses of Parliament, who are themselves interested in Church property by having extensive patronage of Ecclesiastical benefices.
By the alliance of the Church of England with the State, the Church has been hitherto protected in her rights; and like all other property, it may be justly said that her "temporalities are confirmed to her by the direct authority and security of the civil power." But in themselves, her right to her temporalities are independent of the Crown, except where the Crown has a title to Church lands, like any other proprietor. And if a separation of Church and State in England were unhappily ever to take place, the Crown could not seize upon the property of the Church, without that rapine and violence which would almost certainly terminate in the subversion of all rights of property of corporate bodies, and private individuals, and nothing short of a ruinous national revolution must ensue. From such calamities may the Almighty God defend us! And that we honor His Name and Religion, in dealing with our heathen colonies, will be one powerful source of His continued protection of our own national Church. There exists no such analogy between our Church property and these temple lands as the writer supposes. The following sentence seems still more inaccurate.
"Were the Crown suddenly to suspend the exercise of the royal prerogative, and forbear to nominate bishops and other dignitaries, or decline to induct incumbents into vacant livings in its gift, leaving the choice to the people at large, it would be indispensable to pass some legal enactment to make fresh provision for that purpose."
It is unnecessary to cite the sentence entire. These few words, I humbly think, do contain errors which are very remarkable from so experienced a pen. If the Crown declined to nominate bishops and other dignitaries, the alliance of Chtirch and State would cease; and the choice and appointment of bishops and other dignitaries would revert to the Church itself, as consisting of clergy and people, in its mere early ages. But when it is hypothetically said — "Were the Crown to decline to induct incumbents into vacant livings in its gifts, &c., &c.," there seems some strange confusion of thought. The Crown, like any other patron, presents a clergyman to a vacant benefice; the Bishop institutes him; and the process of induction is carried on by an inferior clergyman. No analogy whatever exists between the tenure of our Church property in England, and that of the "temple property in Ceylon." 92 Sir James Emerson Tennent, however, seems resolved, if it be possible, to put the element of Religion quite out of sight in his Law Minute, equally with his successor in office, on the score of Expediency. He says — It is "distinctly apparent that the present is not a religious question, or one merely affecting the status and rights of the Budhist priesthood; for that the prevailing confusion extends to a great degree over the large agricultural population, who are the tenants and cultivators of their temple lands."
I am not competent to speak decidedly upon this alleged agricultural anomaly, besides that it is not in my vocation. But I have made some inquiry into the facts of the supposed case; and I have been informed, by competent authority, that the tenant is not at all injuriously affected, but the contrary, by the suspension of the "acts of appointment." For these "acts" would transfer to the Chief, who holds them, the power which he would not be slow to use, of extortion and oppression.
But although this law of the temple property of these heathens be not directly "a religious question," -- which will be readily conceded, -- how religion is to be excluded from all consideration in a question so vitally affecting a soi-disant, religious body, I cannot remotely conceive. But enough on this head has been already said in the foregoing letters.
With some consciousness, however, that the Cingalese people might give these "acts" a religious character, Sir James concludes his "Minute" by an expedient, which, I apprehend, would not answer the proposed end. "But to avoid all misconceptions, as to the nature and import of such documents, by which their issue might be mistaken for some fresh identification of the Government with the purely religious affairs of the Buddhist religion, it might be distinctly set forth on the face of each act, that the grounds on which it is conferred have no reference to the religious function of its recipient, and that its users are strictly intended to continue to the holder his accustomed resort to the civil tribunal for the assertion of his own rights of property and those of his tenants."
An ignorant and barbarous people, like the Cingalese, would give little heed to such refinements. They would look to the expressive fact alone of the issue of these "acts of appointment," and would put their own construction upon it, that it was a return to the old system, because that system was the right and true one, both in law and religion.
Such is Sir James Emerson Tennent's "Minute," which (I would say nothing harsh) really seems but an elaborate apology for his former able and excellent paper in1847. The writer very ingeniously evades the gist of the whole question. His previous document — which along with Mr MacCarthy's was sent to the Secretary of State in 1847 — is far more worthy of his pen than the "Minute" of 1849, as well for its ability, with the want 93 of which no one will be disposed to charge the writer, as that in it he has taken a very right view of the question. I have transcribed two or three short paragraphs of this paper in my previous letter; and I shall now make a few additional extracts, before I conclude my survey of his opinions. Nothing can be more precisely expressed than the following statement of the relation which Budhism was considered to have to the British Government in 1847. It is to be hoped that it will continue to have such relation, and no more. "With Budhism, as the religion of the people, the British Government no longer exercise any internal interference; and its only ostensible connexion is limited to the duty of a generous toleration and the extension of the law's protection to the rights and property of its professors."
Again, he says, that to enable "Christian ministers to lead the Cingalese to a decision, and to confirm their disposition towards a purer faith, ... there must be observed a cautious abstinence from every thing that would either keep alive the prejudices of the natives in favor of Budhism, by its undue encouragement, or excite their sympathy by its active discountenance."
We only desire that they may be left to themselves; and that their confessedly falling and decaying Idolatry be not under- propped by a STATE BUTTRESS, which the proposed measure of partial renewal, by giving "acts," and recommending, and appointing priests and basnaike nillemes will certainly afford them. The same acute writer emphatically observes in the same Document: "I firmly believe that the withdrawal of the British Government from its recent position in relation to the national superstition of is in reality the withdrawal of the only stay that could have much longer retarded its decay " It is unnecessary to add more in relation to these documents by so acute a mind. But being too much addicted to "an almost Protean mutability, his quick fancy and ready faculties too easily adapted themselves to a change of circumstances and requirements. He seems to change his opinions, and to deviate from his system, with "the tide of the affairs of men."
In his better mind, however, he penned the following paragraphs, which must carry their own weight with the reader, as the best possible answer to himself and others, who have recommended the slightest deviation from the public and•formal severance of all connexion with the Budhist Superstition, by Lord Torrington in 1847, at Kandy — that City of Idolatry, and Idol-smeared walls, which, on my first entry into it in 1834, painfully recalled to my mind the memorable words of the sacred historian respecting St Paul "at Athens, where his spirit was stirred in him when he saw the city wholly given to IDOLATRY."
94 "As to the entire soundness of the principle on which we have acted in the withdrawal from immediate contact with the religion of the Budhists, I entertain no doubt or hesitation, nor have I any apprehension AS TO THE POLICY AND CONSEQUENCE OF THE STEP." And again: "But in addition to this we have in similar spirit, and with the happiest results divested ourselves of all interference, throughout the great continent of India, with the carried forms of Superstition professed by its multifarious population; AND THIS TOO UNDER CIRCUMSTANCES ENTIRELY ANALOGOUS TO THOSE OF CEYLON, where our sovereignty was acquired by cession and treaty, and not by arms and conquest alone."
Of our late Colonial Secretary's two public documents on this important subject of the total or partial Severance of the Government of a Christian country, such as Great Britain, from Connexion with the Idolatry, and "the varied forms of superstition professed by the population" of Ceylon, we have but to compare the one with the other, to "look on this picture and on this," to prefer the elder brother. Let us do all we can to educate and instruct the Cingalese in our literature and our institutions, and not to mix ourselves with their idolatry and superstition; but in the words of an able writer upon a not dissimilar topic on the continent of India — the abolition of Suttees or Widow burning; "We must do what we can to give the enlightenment which will be adequate to discover the deformities of error, and then perchance our pupils may learn to see the beauties of truth." And the following by the same talented pen is an unanswerable reply to timid politicians in this country, as to the effects of our determined opposition to all admixture with idolatry and superstition: "We do not envy the man who can see nothing in the career thus opening before England in the East, (by the abolition of Suttees, and all admixture with native superstitions in India, and we hope, in Ceylon) but hazard to her empire. Once teach the natives, say these reasoners, the absurdities of their divisions of caste and creed, and we shall lose the chief security for our power." It is enough to answer, that ENGLAND HOLDS HER POSSESSIONS OF GOD, NOT OF THE DEVIL; and that the world has never seen a satanic counsel answer in the long run. The future may be dark, but it will not be dangerous, so long as our conduct is guided by the principle, that MORALS AND POLICY CANNOT BE ANTAGONISTIC."* I am, Sir, Your obedient Servant, VETUS. Colombo, December 18, 1851.
*Quarterly Review for September 1851, p. 278 95 JA /chi
) ,,,A-r7-07- cl; m Zl•afi /7,‘ a I Benjamin Bailey (1791--1853): the portrait by an unknown artist shows him as a young man
Courtesy: Keats catalogue, London Metropolitan Archives Bailey has been called "the best trained scholar of Keats's acquaintance" CONTENTS: Part I
Preface - 1839 Preface - 1841
Sonnets
I. Introduction XXXIII. Falls from the Mountains IL Ceylon. XXXIV. The Valley III. Kandian Boundary XXXV. The Same IV. Warakapali XXXVI. The Same V. Talipot Tree XXXVII. The Rest House VI. Kadeganava Pass )(XXVIII. Cloud and Water-fall VII. Kandy XXXIX. Farewell VIII. Davy Tree XL. Mountain Stream IX. The same X. Kattagastotte Ferry XLI. Pass XL Mahavaelle Ganga XLII. The same XII. Doombera XLII. Forest Scenery XIII. On leaving Kandy XLIV. Nuwera Ellia XIV. Gampolla XLV. The Eastern Plain XV. A morning Scene XLVI. The same XVI. Gampolla River XLVII. Point Beautiful XVII. Mountains andPlains XLVIII. Rhododendrons XVII.. Jungle XLIX. Pedrotallagalla XIX. Verdure L. The same XX. Attabaga Oya XXI. Glen and Waterfalls LI . View from Pedrotallagalla XXII. Relief LII. Conclusion XXIII. Antiquities written in the Ceylon Almanac XIV. PeacockMountain XXV. The Mountain Tarn XXVI. The Streamlet Notes XXVII. Black Forest XXVIII. Break in the Forest XXIX. Open Country XXX. Castellated Rock XXXI. After Sunset XXXII. Rambodde Waterfalls
98 PREFACE
The three parts, entitled Poetical Sketches of the Interior of Ceylon, though composed in the measure of the sonnets, are nevertheless to be considered as together forming one descriptive and moral Poem. The measure is to be regarded, not as a composition complete in itself, but a stanza pecliar- ly adapted to the descriptive, reflective, and moral portraiture of, sometimes, the external features of Nature, and sometimes of the emotions and affections of the mind, called into action by the surrounding scenery, and by associations from within — It may be thus called the petrarchal — stanza; as the nine-line stanza, invented by our own great Poet, which I have used only in the inscrip- tion, is styled Spenserian — And indeed, had not this been so exclusively appropriated for this species of poetic composition in Byron's great and unique Poem, Childe Harold — which it were an insane presumption to bring into comparison with my feeble sketchings, I should most probably have adopted that delightful measure, as admitting of every variety, and being less cumbrous to the reader, and far more easy to the writer, than the sonnet - stanza of the Italian school.
The matter, here collected together, is the production of four excursions into the Interior of this beautiful island, in the years 1834, 1835, 1836, & 1838.
The notes will amply furnish all other necessary explanations.
Colombo — April 1839
99 PREFACE.
This is the First Part of an entire Work in Four Parts. It is generally descriptive, but not exclusively so. The measure, which is that of the Italian Sonnet, is to be regarded as a stanza, peculiarly adapted to the delineation of the external features of Nature, and, equally so, to the moral portraiture of the emotions of the mind, whether evoked by the surrounding scenery, or by associations from within. It may indeed be styled the Petrarchal stanza; as the nine — line stanza, invented by our own great poet, which I have used only in the Inscription — is termed the Spenserian.
The difficulty of this measure is confessedly great. It has been felt and acknowledged by WORDSWORTH himself, by whom, in modern times, it may be said to have been naturalized in our language, "The Italian Sonnet (it has been remarked by an accomplished critic*) has, I believe, been called touch- stone of genius; and it certainly cannot be composed successfully by any one who has not learned to confine his thoughts in clear and concise language." And he quotes a passage from Boileau, ending with this astounding line.
"Un Sonnet sans defauts, vaut seul un long poeme."
There is, however, something peculiarly captivating in this little poem, of which everyone is sensible, who is a solitary thinker, and has been in the hab- it of expressing his thoughts in metrical language. It seems to such an one to be the proper vehicle of certain thoughts and feelings, not to be expressed in any other form.
[It only remains to add, that almost all the Stanzas of the First Part have appeared in the CEYLON MAGAZINE, from September 1840 to February 1841 inclusive; whence, the concluding Stanzas being added, a very few copies, for private use, have been struck off in this form.] .
*Mr Mitford, in his Essay on the poetry of Gray, Vol l.p. xcviii. Note, 4to Edition.
COLOMBO, MAY 1841. 100 Sonnets: Part 1
I. Introduction
I, who have wandered where fair rivers glide Through France's vine—clad valleys, to beguile One dear and patient sufferer with the smile Of Nature ever beautiful, beside Bold mountains now am journeying. A wide And varied amphitheatre of hill, Ravine, and jungle—forest, in this isle Of beauty, and sublimity, and pride I view. Deep valleys, where both flower and tree Blossom and fade unseen, whose streams are fed From hills, by distance hung in mystery, With lucent waters, and the silent shade Where the huge elephant sleeps peacefully, Around me now are prodigally spread.
II. Ceylon
In Eastern climes these wilder beauties glow, "The utmost Indian Isle TAPROBANE." He who would feast his spirit blamelessly, The world of sense and worldly joys forego, And feel the Sabbath of the soul, may know, Amid the might of mountain scenery, And all the glories which the eye may see, How to be blest, or soothe his bosom's woe Here Nature's hand so curiously hath wrought Her web of wonder, beautiful and bright That even the spirits of another world Were with the sense of admiration caught, Which now my grosser spirit doth delight, And from me hath my darker feelings hurled.
101 III. Kandian Boundary
Mark those few spare and spiral cotton trees, On either side the road, a natural gate; You now are in what was the Kandian State; Whose Despot wrought, his sullen soul to please, Dark deeds of blood and horror. Yet the breeze, Is soft and balmy. When the tyrant sate In self-willed sovereignty, on whom did wait All other wills obsequious, with like ease On breathing wings mild airs invisibly Floated as now; soft Beauty reigned supreme O'er Nature's serene face; Sublimity Was throned among the mountains, lone and high God's Angels, as in visionary dream, Trod Heaven's high ladder, lost in the blue sky.
IV. Warakapali
Above the neighbouring hills one mountain stood; As a tall column shooting from the base, It looked a sovereign rock, whose frown could chase The clouds when on his brow they wished to brood, One side was shrowded with thick jungle wood, Which hung like hair around his giant face, Whereon, with blackness weather stained, no trace Of gentleness was seen. And nothing good And loveable did this dark hill inspire; In blackness seemed the action of fierce fire, Rather than impress of the softer rain; Huge stones, as gloomy as their awful sire, Lay at his feet, like infants. Surely in ire Heaven's drops with darkness did this mountain stain.
102 V. Talipot Tree
This tree is crowned with a tall spiral flower, To indicate that, like the sun's last ray, In its bright beauty it will pass away; Asserting over death undying power In that light crest, like an aerial bower Which is the presage of the tree's decay, It is the image of that glorious day, When spirits shall inherit the blest dower Of immortality, and end the strife, The grief, the turmoil of our earthly state, This flower, although it be about to fade Away and die, presignifies the life Which, fearless, can defy death's darkest hate, And will survive the body of the dead.
VI. Kadeganava Pass
A mountain pass! Before the wondering eye, More distant and involved than can be viewed By the intensest gaze, behold these rude And rugged mountains, and this cloudy sky To such huge masses fitting canopy. Black clouds upon the mountain summits brood; The mountain on the cloud-wrapped sky intrude; Deep thunders mutter loud and angrily. Here human hands have cleft the massy rock Arching above. Around is spread the ruin Of primal beauty. Here the fountains broke Of the great deep, avenging human crime, Creation's works of loveliness undoing, By stroke of the ETERNAL, not of time.
103 VII. Kandy
"Tis twenty years since I beheld the throne Of Kandy's captive King. I had no thought Of that which time and sorrow since have wrought; That in this idol city, sad and lone, To soothe my grief for a dear spirit gone, The lot of life would cast me. Dull, untaught, And savage was this King; or he had caught Some loftier feelings when the bright sun shone On this majestic scene that round me lies. The hand of Nature scooped these valleys deep; The voice of God bade those tall mountains rise; A holy calm broods here, and loves to keep Still watch in this lone dell, whose gentle sleep Is soothed, not broke, by bird's sweet melodies.
VIII. Davy Tree
Behold the sacred tree of Buddha! Eye That sees it in its lofty solitude, Its "pride of place", must be indeed inbued, With the gross worldling's dullnes to pass by, Nor ponder on its beauty. It is high, And lone, upon the green hill top. I stood Beneath its shadow. With delight I viewed The branches, whose vast hands up to the sky Were raised as if imploring heaven. As wide As high their mighty arms were spread; Leaves were enow for comeliness; but pride Of power to shroud their sinewy strength forbade; And as this tree more thoughtfully was eyed, It might be deemed a record of the dead.
104 IX. The Same
It is such monument. This is a spot Where we must feel sensation of mixed fear And admiration, where thoughts sad and drear The mind with darkest melancholy blot, And cloud the spirit. Brave men tremble not: But the heart sinks within us when we hear Our countrymen were immolated, where To the great God t'were fitter to devote Our hearts with thanksgiving, that on this earth Such chosen spots can meditation chain; While thoughts of gladness, rather than of mirth, Impressed by beauty, on the mind remain; To such sweet thoughts this spot can scarce give birth; Here Englishmen by savage hands were slain.
X. Kattagastotte Ferry
Descend this hill: and on the other side From that where this fell butchery was done, Behold a fairy scene. Silent and lone, The waters of the river gently glide, Or sleep as now, while on the reddening tide The sun's last beams repose; as when they shone On Thetis sorrowing for her hero-son, By treacherous Paris slain. Beauty, allied With truth and love and peace, should ever dwell In this sweet solitude. Yet through this ford, To where the enamoured youth might rather tell His tale of love, our brave men to the sword Of savage traitors passed. Yet surely never Mine eyes have seen a fairer, lovelier river.
105 XI. Mahavaelle Ganga
Strange to the ear the oriental name Of this fair river! Winding serpentine, The Kandian capitol it doth entwine, And sleepeth quiet in the sun's bright beam. O'er bare rocks roll the water of the stream, Which with their roughness the dashed wave refine And purify. Thus by the Will Divine, The life of man, not like a pleasant dream, Passes away, but flowing over rocks, As this clear river, must be purified By hard obstructions and by painful shocks, Till sense refined by suffering, and pride Repelled and humbled by the adverse strokes Of grief, our souls to God may be allied.
XII. Doombera
Above this stream the Doombera Mountain rears, His head sublime into the o'erhanging sky, He upward soars with native majesty; A sense of greatness in his form appears; Authority his every feature wears; The numerous valleys are his own; his eye Asserts his right of single sovereignty. When from his clouds his lofty head he bares Above the subject hills which round him stand Nobly, yet in subjection to his will, He, though he be determined to command, Amid his greatness sometimes deigns to smile; Sublimity then rests u[on his head; And beauty shares his bosom and his bed.
106 XIII. On Leaving Kandy
And now I am alone upon this road, Beside these mountains and this running river, Such scenes have been familiar to me ever; I love to be amid the words of God; Hills such as these, and river-banks I've trod, And oft have been where mountain heights endeavour, For so it seems—to o'er top each, yet never Can rear their vast heads from their fixed abode, But 0, I vainly seek one spirit gone, With yearnings of the eagle for his young; (And surely here the eagle hath his nest;) One form I seek that from my sight hath flown; And I am doomed, these lovely scenes among, Ever to seek, but never find my rest.
XIV. Gampolla
Yon hill, `tis said, contains the hidden gold Of Kandy's conquered King. The precious ore, If it be there, will never be seen more, But here are riches, vast and manifold, The raptured eye for ever may behold, Wealth inexhaustible, which o'er and o'er As avarice gluts o'er gold, we may explore, And leave the mighty riches yet untold, The stories of Nature never fail. But when Her lavish hand with proud profusion throws Her bright apparel over hill and glen, With loveliest hues of everlasting youth Her matchless countenance serenely glows; Her form is beauty, and her soul is truth.
107 XV. A Morning Scene
That long white silvery cloud that fills the vale Hath reached not yet the brow of either hill; The solitary cricket to the shrill Continuous insect cry gives place; the tale Of one bird's moaning note, as to bewail The silence dim, is told; nothing is still; Darkness hath fled; the morning hath her will; And the wild doves and smaller songsters hail The rising sun in this delicious scene. Mountain and vale are shrouded now no more By shades of night, or morning's dark grey wing, Who that among the mountain-heights hath been Can ever lack sweet musings? He may soar, Or may descend to the minutest thing.
XVI. Gampolla River
As o'er this silent stream you slowly pass, The mind is soothed to quietness. The scene Is exquisitely gentle and serene. All nature seems asleep. The eye may gaze On the still wave, as smooth as polished glass, Transparent as a mirror; and if spleen Have vexed the soul, she's banished. Beauty's Queen, Whose printless foot glides o'er the dewy grass, Reflects her form, pure as the morning sky, In the translucent water. Yon green isle With fairy feet her graceful nymphs may tread; While the pleased wave wafts the approving smile Of Beauty's beaming features. Purity And peace repose within the river's bed.
108 XVII. Mountain And Plains
The scene is changed. The lofty mountains rise, And sink in valley's and in pleasant plains; And Novelty for fancy forges chains. All is delightful; and the glistening eyes Wander at will with pleasure and surprize; Until the excited spirit scarce sustains What fills the mind with thought, and what remains To feel the eager fancy. Deep shades lies, As you could touch it, in those valleys; bright, Resplendent as the sunbeams, are the brows Of mountains more remote. Far as the sight Can reach, the view with varied colours glows. It fills the bosom with a new delight To muse on beauties which this Island shows.
XVIII. Jungle
And is this Jungle? More majestic trees May grow in England's forests. Here the oak Is not; nor doth the woodman's ruthless stroke Fell our fine beeches. Nobler yet than these Are rarely seen in forest families. Tall and erect up to the sky they look; To bow their lofty heads they cannot brook; They stand so thick they bend not to the breeze; They clothe with glory every mountain side; Their clusters darken in the deepest dell. Behold these mountain—forests far and wide In this vast amphitheatre; they tell The heart of man to humble his poor pride, And but seek and serve his Maker well.
109 XIX. Verdure
The trees are clad with leaves of loveliest green; So many tints are to the verdure given It is as various as the bow of heaven. Some trees are darkly covered; some are seen Light as the infant-bud; while intervene More graduated hues. Has Nature striven, Where winter comes not, and where summer levin But rarely injures her, to make a scene Of everlasting summer in this isle; And to perpetuate every living hue Of grass, of leaf, of shrub, and of wild flower? The flowers are green of leaf, and bright the smile Of the rich cup, or bell, on nearer view: And every green tree is summer bower.
XX. Attabaga—Oya
This little stream, the first that caught my ear, Brawled gently on the tunefully, ere seen; It gave a temper to this wild ravine, According not with its just character. The sound of torrents were more fitting here, The vale on one side seemeth more serene; But pass this rural bridge; the road between Is wild, and not without a touch of fear. The sides of this deep chasm you now ascend, And trace the mountain pathway. Lift your eyes To the high hills that vault into the skies; Then down the deep ravine, through which you wend, Attentive look. Be silent and be wise: And let your thoughts to Heaven for one-day tend.
110 XXI. Glen And Water-Falls
Sweet the repose of this lone mountain glen! The gloom distresses not, it is not deep; The viewless waterfalls invite to sleep; I saw not their bright waters until when, At a dark angle of the silent den, I viewed the first fall neither rough nor steep, It led the lower streams that seemed to weep Their obscure lot. Remoter far from men Are mightier torrents of this rocky isle; But when we lean along precipitous rocks, The face relaxes not with opening smile; The mind is serious. The Almighty Hand Flings carelessly around misshapen blocks, Mountain of stone, abrupt, and vast, and grand.
XXII. Relief
Leaving the glorious mountains,— this wild plain, These jungle plants instead of stately trees, And woods, and waterfalls, the fancy please, It is a calm delight. Until again I travel by the mountains, and remain In this rude jungle, it gives present ease To thought o'erstrained, to growing phantasies, Whose eager pleasure borders upon pain. "Tis discord to sweet music, a dark cloud In the bright sky, as a still breathing calm When thunders have reverberated loud Among the echoing mountains. Pause and think, O Man, that human life is not as "balm To the hurt mind," but as the torrent's brink.
1 11 XXIII. Antiquities
Away with the dull Antiquary's skill, To read and write down vainly in a book Inscriptions on a rude leaf or a rock! I leave it to the glory of the quill Plucked from the goose's wing. I would be still, And lone upon these heights, and downward look Into the deep seclusion of a nook Where footfall scarce hath been. From every hill I rather would converse with each rude feature Of this drear waste of wildness than perform The mightiest feats of that moth-eaten creature, Who sojourns with the spider and the worm. Give me one wild flower, from thy breast, dear Nature! I would be thine, though cradled by the storm.
XXIV. Peacock Mountain
Imagination hovers o'er each work Of Nature. Thus in sunshine or in storm, From this high mountain's long and outstretched form A Peacock rises. Tall straight feathers perk Above the graceful head that like a fork Is pointed at the summit: and the tail And body form the intervenient vale, And swelling of the mountain. There doth lurk At the bottom of the rudest peasant's mind The poetry of nature. A friend's voice Is heard by him in every passing wind; He hath a dear companion in each hill; His native valley makes his heart rejoice, And happiness haunts even the smallest rill.
112 )0(V. The Mountain Tarn
That Tree, shaped like a glittering coronet, Standing upon the summit of the green Bare hill, above the Mountain Tarn, between The loftier mountains, flowing at my feet The laughing oya, this most calm retreat, This nest among the mountains, I have seen With still and deep emotion. Nought of mean, Or earthly care should now have power to fret, Or ruffle the smooth waters of the soul. The winged spirit soars even to the top Of the Indian Bird;* low as the streams that roll Beneath, my heart. The heavenly light of hope, In such a spot, instructs man how to be The favored child of immortality.
*The Peacock Mountain XXVI. The Streamlet
Tired with up gazing at the range of hills, And having viewed the Mountain Peacock's head, My footsteps, not unwillingly, were led To one of those sequestered tinkling rills, Where the clear streamlet runs not as it wills, But is obstructed in its stony bed, And, fretted, murmurs that it hath not sped So smoothly as it would. Life's lesser ills Are imaged by its waters. When our feet Stumble at petty obstacles, `twere well That our impatient murmurs to a dell Like this were limited. The spot is blest With deep seclusion, and a perfect rest, Beneath the Peacock Mountain lone and sweet.
113 XXVII. Black Forest
The Hartz of Germany I have not seen; But this contents me, fills my mind with thought, A deep enjoyment hath this forest wrought Within me, yet as solemn as the green Of these tall trees that let small light between Their thickly studded stems, a spirit fraught With fearless melancholy, which hath taught, The mind to muse amid a sombre scene, Like this dark wood of drear monotony, And twilight dim and shadowy solitude. I've rarely seen trees grow so straight and high, In dells so deep, and dark, and vast, and rude, A bird's note startles; and the insects' cry Rings a shrill chorus through this gloomy wood.
XXVIII. Break In The Forest
As on the lonely traveller through the night Comes the fair dawn of daylight,— is this Break In the dark shadowy forest. The tall peak Of the near Peacock Mountain on the right, The distant mountains covered with dim light, Relieve the eye, and altogether make A lovely bay of ether, and awake The busy fancy to assist the sight, And revel in the distance. Hills are blended With the deep valleys in one sea of blue; And now before the mind's eye is extended The billowy ocean foaming in the gale; As voyagers around Hope's Cape oft view A swollen sea of mountain and of vale.
114 XXIX. Open Country
I breathe more freely in this open space; The shadowy forest and its gloom are o'er; I love these wilds, and hills, and plains the more; They come upon me with a freer grace. The view is vast and limitless. I trace The outline only of the map before, And all around me. Now let fancy soar, Nor stoop her wing, save in some pleasant place; Such as may rivet any mortal eye, And captive the not unwilling mind With beauty and with mountain majesty; Yet though such spots our admiration bind, Unfetter fancy; let her wild wings fly, Like Ariel, free as freest mountain wind.
XXX. Castellated Rock
Upon a mountain summit stands a Rock; Its sides are stained by weather, or by time; Its steep and lofty walls no foot can climb; It seems a Castle that stood the shock Of elements and war. It hath a look Of fearless terror, confidence sublime; A carelessness of courage and of crime. At sublimary things it seems to mock. It looks with dark disdain on all beneath; The clouds that rested on it fade away; "Tis the abode of danger and of death; It frowns impatient of this lovely day; And as I slowly ride beneath the wall, Methinks I hear the warder's hoarse loud call.
115 XXXI. After Sunset
If in the orbs that glimmer from afar In the blue concave of the sky above, If glory, beauty, and transcendant love Speak silent in "each bright particular star; Not with less glory, though in shadow, are Apparelled these dim passes and each cove Cut in the mountain's rocky sides. I move Fearless of danger, and untouched by care Of sublunary things; yet feeling deep The Omnipresence of the mighty GOD, Who called up worlds, from the chaotic sleep, Unconscious worlds, yet glorious, the abode Of thinking spirits, who for ever keep Their watch where less than angels never stood.
XXXII. Rambodde Waterfalls
Wind slowly round this bare and jungly hill; Between two wooded mountains runs a small Ravine — at either end a waterfall. Trace back your steps a little — turn — and fill Your mind with wonder at a third: — you still Behold the Fall upon the right, and all The signs that from the depths of beauty call What can be pictured by no graphic skill Of pencil, nor by painting, though each hue Were as etherial as the light of morn. An angel's airy pinion, dipped in dew, Some spots of our fair earth can scarce adorn; No human art can give the eye a view Of things which make our bosoms less forlorn.*
*"Glimpses that will make me less forlorn."- Wordsworth
116 XXXIII. Falls From The Mountains
Lift up your rapt eyes to the utmost verge, The left and front of those o'erhanging hills: You there descry what scarce show more than rills, So vast their height. Ere long they'll downward urge Impetuously their waters, as the scourge Of war that wastes, exterminates, and kills; They'll rage, and chafe, and have their headlong wills. But now behold them. Gently they emerge, And from the lofty mountain-heights are seen, Like "faery waterbreaks," just murmuring: But at the Tempest's voice, down the ravine, As two wild eagles on resistless wing, Darting from heaven's lone heights upon their prey, These Falls will sweep along with torrent sway.
XXXIV. The Valley
Nor linger here. But cast your eyes around This most delightful Valley. Every spring Hath its own voice, and tunefully can sing; At every turn innumerous falls are found: And each sends forth a sweet and mellow sound, Of Nature's music, welcome as the wing Of summer bird at home, to which we cling With a fond love. This too, is hallowed ground: Here every tiny bird may have its rest, Unscared in these lone hills, and may be heard Above the Waterfalls, and gives a zest Even to them: and haply in the crest Of yon tall mountain of the Indian Bird,* The little songster builds his airy nest.
*The Peacock Mountain
117 XXXV. The Same
Books are not wanted here. I love the lore Of learned men. Could I nor read, nor write, My life were a near blank, excluded quite From the vast, world of Mind. But Nature more I love, I feel — I dare not say adore. And they, who live in her all—varying light, Have eyes more precious than the sense of sight, Eyes of the mind and memory, which o'er And o'er such matchless scenes can ruminate, As lie around me in this lovely vale; And they who feel devout imagination, Though knowing all the evils of our state, And feeling we are sorrowful and frail, Drink deeply at the fount of Adoration.
XXXVI. The Same
In towns I am a sluggard. But when here I rise ere jungle insects cease their cry That cry all night. I cannot close my eye Amid this unseen store of beauty, where An instant calls up many a by—gone year. Such spots make deeper my deep memory Of Thee, dear Spirit, which until I die Will deepen still. More often drops the tear, While I am wandering by the mountain side, For Thee whom oft I've soothed with Nature's beauty; And, oh! it was my pleasure and my pride, Though thy near fate my boding bosom knew, A sunbeam shining through the cloud of Duty, To soothe thee — till thou fadedst from my view.
118 XXXVII. Rest House
Is this small building, with its earthen floor, There is a luxury that is denied To sojourners in palaces. Here pride, If any where, is humbled. From this door Of rude construction, I now feast me more With splendour and magnificence, allied To the most touching beauty, than more wide And bolder scenes afford. While o'er and o'er I view with fresh delight you Waterfall, White-robed, and beautiful, and ever blending The loveliest light with its most plaintive voice, I do not want society, 'Mid all My bosom's grief, those waters now descending So fair, so bright, my heart almost rejoice.
XXXVIII. Cloud And Water Fall
Behold that white cloud rising from the bed Of the bright Waterfall. Slowly it steals, And noiselessly, as though the vapour feels Its way to upper air ere it durst tread The atmosphere. As by a spirit led, It still ascends in breathless silence — reels, Hither and thither — but at last appeals More boldly to its energy and speed; And like a sea bird, brooding on the air, Away on white and cloudy wings it flies: It veiled the hall-hidden fall, and did appear As a bright shadowy film before the eyes; Its spectral form now upward see it rear, And from the Fall another phantom rise.
119 XXXIX. Farewell
I leave this Valley, not reluctantly, But with the feeling of a lover tried By all vicissitudes. My mental pride, Which deemed that under cope of the blue sky We may bear all things singly, now doth sigh For social converse. Yet `twere vain to chide My chosen solitude. And I defied One day of rain without society, But grew more humble with the second. Yet I have seen clouds that flitted by as fast As insects of the air, and mists as fleet As spirits of light, which did entirely shroud, With one white, dense, impenetrable cloud, The Valley for an instant — and then past.
XL. Mountain Stream
This is the nurse of noble Waterfalls. These masses of the rock, whereon my feet Now stand, are bold impediments that meet And struggle with the opposing waters. Calls The loud torrent wrathfully, and now it brawls So gently that it rolls, not roars, a sweet And pleasant and deep melody, retreat For a lone muser, like myself, that crawls About these mountain passes. Yet these stones, Some, huge and massy fragments, — others, smooth Gigantic pebbles, some, colossal cones In shape and size, and over which will pour The mountain-torrents till they rage and roar, Their use is to excite, and not to soothe.
120 XLI. Pass
Up this bold Pass I urge my gloomy way; The mountain stream is lost. But from the brow Of the steep hill the forest opens now; The Peacock mountain glitters in the ray Of the unclouded sun. More bright the day Gleams as I upward climb. I hear below The springs and falls in melancholy flow, Until I am as sorrowful as they. And yet it soothes the mind to hear around, In this vast solitude, the noise of waters, Which lull the ear but rarely charm the sight; And as I listen to their pleasant sound, I think on that sweet songster of the night, That singeth all night long, like these wild mountain daughters.
XLII. The Same
Scarce halfway up starts suddenly to view, Standing all bare upon the mountain top, A dark precipitous rock, which hath nor slope Nor ledge to break its boldness. I pursue My upward course. I mark that the black hue Of this stupendous stone, that seems to prop The clouds, is interlaced with white. I stop, And hear a fall whose waters scorn to woo With gentle tones the silent woods to hear Their soft complaint, but with the bolder voice Of power command — and all is still. More near I recognize the same rock, and the fall* Which from below appeareth but to brawl; But now in its full strength it doth rejoice.
*See ante xxxiii.
121 XLIII. Forest Scenery
And this is forest scenery. This bend, This leafy bason of the wooded hills, Must comprehend the space of many miles. Far as the eye can see these woods extend On either side, with no apparent end. In this huge bason which the forest fills, How many falls, how many thousand rills, Thousands of years, have never ceased to blend Their voices with the insects of the air, Which human ear hath ne'er or rarely heard! Upon the tops of these innumerous trees, Which look deserted by the smallest bird, From this tall height, methinks, I now with ease Could walk to yon blue mountain-summit bare.
XLIV. Nuwera Ellia
This pass is clomb; descend into this plain, Extended over many a mountain top, This valley Nature's mighty hand doth scoop Out of the heart of all these mountains. Rain Is falling; and the dark and jungly chain Of hills and forests that around it slope, Dark as the mind without the light of hope, Which no created spirit can sustain, Flings shadows o'er the spirits; the vexed mind Is fretted, like a child whose forward will Is thwarted. But with the next morning sun, Rising in glory o'er yon eastern hill, Bright thoughts and cheerful feelings you will find; Braced by the elastic air you almost leap and run.
122 XLV. The Eastern Plain
Approach the sun just risen in the east; Behold from this hill—top a lovely scene. That little sparkling river runs between Its winding tree—clad banks, and well may feast The eye, and heart that leans on Nature's breast, As a fond child upon its mother. Green The vale's soft elevations,— and serene And quiet every object; all is rest; And beauty sleepeth in the morning beam. Follow the winding path by the hill side; Observe the rippling of the laughing stream Conducting you in your delightful ride: In the bright sun one moment it will gleam; Next o'er yon smooth stone tumbles its moaning tide.
XLVI. The Same
On either side of this inviting plain Dark mountains rise, and frowning forest grow; And as almost insensibly, you go, Allured by gentle beauty, you will gain A bolder country, which will soon constrain Your eyes to wander, and your heart to glow; The scene grows wilder; not smooth waters flow, But mountain looks o'er mountain; and the chain Of the remoter mountains on the eye Now bursts, — their summits bare and blue, A mighty range, relieved by the clear sky. Beneath, the deep ravine and stream you view; The valley narrows; you ascend more high; Until a mountain path-way you pursue.
123 XLVII. Point Beautiful
It had been told me that the eye could rest On nothing here that could delight the mind, But until I am physically blind, And deep love of nature in my breast Is blighted by the world, and my keen zest For beauty breathing fresh as mountain wind, Is dead, such judgments I shall cast behind My back, as offspring of vicious taste. I were contented with this little nook, Where now I stand in shelter of the wood. And trace the many windings of the brook, And rhododendrons spotting all the vale Marking the sinuous line where silent steal, Or chatter on the waves of the small flood.
XLVIII. Rhododendrons
This favored clime produces this green tree That gems these mountain valleys. By the side Of this small river's bright meandering tide, At every numerous winding, you may see This splendid flowering shrub to "feast the bee." Its scarlet leaves would perish in their pride Of beauty and magnificence, allied To thought, if now another plant could be, As poets feign, the body to a mind. The blood that gushed forth from the wounded rind Of one fair tree, told by the Mantuan Bard, Touching the heart with sorrow, (such the power Of matchless verse), although no voice be heard, Fancy may see in this resplendent flower.
124 XLIX. Pedrotallagalla
This day I stood upon the sovran height Of Pedrotallagalla, wrapt in cloud: Vain the attempt to pierce the misty shroud Of his imperial head. A gleam of light, But a dim breaking of the clouds, in spite Or mockery of man's weakness, was allowed; Then the shapeless spectral mists did crowd To pay their homage in a mortal's sight "Tis something to have been upon thy head, Sinhala's loftiest mountain-height! Descending, It cheered, it almost soothed the saddened breast To watch the clouds their vapoury pinions blending, And slowly in curled volumes, from their rest Rise up and on thy summit make their bed.
L. The Same
Again this lofty height I have essayed, This mountain-brow ascended, — but in vain, The clouds were there, and dropped in drizzling rain, Yet not quite vainly was the effort made; I have breathed the morning freshness, and my bed Exchanged for healthy exercise. Again I have seen the distant map of hill and plain, As I descended, beautifully spread Before the eye: and at one sudden break Stood visibly the cone of ADAM'S PEAK! And half—way down there is a fresh clear spring, That gushes gently through a green alcove Of leafy shrubs, and as the cooing dove, To the still woods "a quiet tune doth sing,"
125 LI. View from Pedrotallagalla
At length I view this scene in all its glory: On one side starts the cone of ADAM'S PEAK Up into the clear blue sky; mountains break O'er mountains; and each lofty promontory As bold, and vales as sweet as classic story E'er famed, beneath Idalgasheene, make A vision wherein spirits blest might wake, And breathe Elysian air. And mountains hoary, On the other side, as under wreaths of snow, Such seem the clouds that on the horizon lie Thick as the driven snow 'neath a frosty sky And the pale filmy clouds which hang below The mountain summits, tell the history Of minds aspiring saddened by deep woe.
LII. Conclusion Written In The Ceylon Almanac of 1834
I had not thought this ordinary Book, Of dates and common-places, could contain So many things that on the mind remain, And will remain while I can think, and look On the fair face of Nature. Mountain, rock, Deep valleys, this soft undulating plain, Peaks, which hereditary clouds, sustain, The fall, the river, and the babbling brook, These, and a thousand other beauties shine, As the light lambent flame that gems the worm, In this most common Book, in "useful" form; Wherein, though strange, the good and fair combine. Yet who with worldly eye this Book doth read, To all the fairer beauties will be dead.
126 / 4Alod
S'IL ON Yorticat Slietche,3 , cCe. de.
I Notes: Part 1
1
I shall not attempt a prose description of a country, which has already been partially described by Dr Davy and others, and which will become more familiar to European readers generally, as it is more known to individuals. The traveller takes his reader along with him every step of his journey. The sketcher professes only to go from spot to spot, and to invite the attention to such objects only as have peculiarly forced themselves upon himself, -- which have given birth to reflection or emotion, or have excited the fancy or the imagination. To illustrate his text is the duty of the writer of the foregoing verses; to do it unconstrainedly in the form of notes, his privilege
"And the silent shade, Where the huge elephant sleeps peacefully"
The Author of Rasselas -- though I did not think of the passage when the above was written -- speaks similarly of the elephant. "The sprightly kid was bounding on the rocks, the subtile monkey frolicking in the trees, and the solemn elephant reposing in the shade." Chap I. In the Italian translation, the sound of the words is more pleasing to the ear.
"11 grave elefante riposando all ombra
The habits of the elephant, however are not thus solitary. He is gregarious, and is never found alone, except when driven from the herd; and then he is dangerous. Elephants are wont to repose in herds in open spaces, especially at night. Their tracks are frequent, in this gregarious habit, in the interior of this island. II
"The utmost Indian Isle TAPROBANE"
TAPROBANE was the ancient name of Ceylon among the Greeks and Romans. This has, indeed been controverted; and name of Taprobane has been assigned to Sumatra. Ancient coins, however, found in Ceylon, prove it to have been one of the Roman marts of commerce. It was doubted by the ancients whether Taprobane was not the beginning of another continent. It is not improbable, from the narrow and shallow strait which separates the northern extremity of Ceylon from the southern extremity of the continent of India, that Ceylon was once part of that continent. Pliny* has recorded what was known in his time of the ancient Taprobane. He affirms, on the authority of Onesicratus and Megasthenes, that it produced elephants larger and more warlike than any countries of India; that it was divided by a river; and that the ancient inhabitants were richer in gold and large pearls than the Indians.
"Onesicratus classis ejus praefectus, elephantos ibi majores bellicosioresqus, quam in India gigni scripsit: Megasthenes flumine dividi, incolasque Palaeogonos appellari, auri mar- garitarumque grandium fertiliores, quam Indos"
The elephants of Ceylon are, I believe, confessedly larger than any in India, or in any part of the world, perhaps except Africa. Rivers are common to all countries. The description is vague in this respect; but the geography of the interior could not be correctly ascertained by strangers. Gold perhaps there was in former times in the island of Ceylon. But the pearls are a more peculiar produce: and the pearl fishery is a principal source of revenue at this day. Sumatra, being a part of the Aurea Chersonesus, doubtless produced gold. But there are no pearls in those seas; nor is Sumatra celebrated for its elephants. This question is fully, and I think satisfactorily, discussed by Dr Robertson in his "Historical disquisition concerning ancient India" He comes to the conclusion, "That the Taprobane of the ancients is the Island of Ceylon; and not only its vicinity to the continent but the general form of the island as delineated by Ptolomy, as well as the position of several places in it, mentioned by him, establishes this opinion with a great degree of certainty."
[p. 81, 84, 8vo. London 1809.] See some very excellent remarks on the ancient Taprobane in Histoire et Memoires de l'Justitut Royal de Franse. Classe 'Histoire et de, Literature Ancienne Tom. I.p.117. Paris 1815 See also Tom, X. p. 222, et seq. and Gibbon's Roman Empire, Vol. iv. p. 142, note 6, 8vo. Edit.
*Hist, Nat. vi. 22, p. 309, Etzevir, Edjt. 1635 129 III
We begin with the Kandian boundary, as the commencement of the Interior. Up to this point, however, the country improves at every step from Colombo. The Kandian boundary is nearly forty miles; about half way between Colombo and Kandy. The road, formed under the Government of Sir Edward Barnes, and under the discretion of Captain Dawson, to whom a monument is erected on the road side not far from Kandy, is as good as can be constructed. But the boundary of Colombo is no sooner passed than there is a visibly rapid improvement in the scenery. The boldness of the Kandian country at once commences. Except in Switzerland, and the more elevated regions of Europe, and the Hymalaya mountains, bolder scenery, within so small a circle, can scarcely be found than in the territories of the late king of Kandy. IV
Warakapoli hill is the first striking object. It meets the eye immediately on passing the boundary. It breaks abruptly from the base. It is in fact a vast black rock. One side is abrupt and bare; the other is covered with jungle. The blackness appears to be the effect of the humidity of the atmosphere, and of the rain; the stone being apparently soft and porous.
V
"The Talipot tree was of frequent occurrence, and we saw one specimen of it in blossom. This noble palm has been the subject of a good deal of fabulous story. It has been called the giant of the forest, but, like the Coconut tree, it is never found wild. Its blossom is said to burst forth suddenly, with a loud explosion; but it expands gradually and quietly. When its flower appears, its leaves are said to droop and hang down, and die; but they remain fresh, erect, and vigorous till the fruit is nearly ripe and their drooping precedes only the death of the tree, which speedily takes place after the ripening of the fruit. Even the disagreeableness of the smell of the flower has been exaggerated greatly. This palm, Licula spinosa, the largest of the order, has a circular fan leaf, from twenty to thirty feet in circumference. Its flower, which it bears once only in its life, is a conical spoke, occasionally thirty feet high"
Davy's Interior of Ceylon, p. 416.
To this account it need only be added that of the leaf the natives make fans, and construct light airy, rustic ceilings to houses. The flower shoots out and upward from the top of the tree, and forms one of the most beautiful objects imaginable. I saw two or three in the road on my first journey to Kandy. 130 VI
Kadeganava is a noble pass. In one part it is cleft through the rock. A lofty ridge of mountains and rock is on one side, sometimes precipitous and perpendicular; on the other, deep and dark dells beneath, frowning with jungle and forest, which the eye cannot penetrate. It reminded me, by the vastness of the objects and the cleft rock, of the fine mountain gorge of 011ioules, near Toulon. But at 011ioules there are scarcely any, if any trees; and the grandeur arises from the nakedness and desolation of the scene. Here, the dells are darker, and more mysterious from the shadowy effect of the jungle and forest trees. In these deep valleys or dells, there are, I am told, some of the more valuable woods with which this beautiful island abounds, such as ebony. A thunder storm made the scene more impressive, as I descended from the carriage and walked up the pass.
VII
I have said that twenty years had intervened between the periods when I saw the throne of the king of Kandy, and first visited his capital. I find it about nineteen years. The throne was sent to England, I am informed in 1815, and it was, I think, in that year that I saw it in the armoury at Carlton house. I first visited Kandy in 1834. It is now 1840.
VIII
This tree is called BOGAH, in English, the Bo-tree. Under its shadow Siddharte became Buddho. Buddho's life is fabulous as to his origin and various transmigrations. But these fables being part of the idolatry of the Singhalese, and painted on the walls of their temples, become as it were identified with the history of the people, or at least interesting in reference to their wretched idolatry. As a story, the outlines of Buddha's life are at least amusing. The Individual, who finally became Goutama Buddha, first went through every variety of existence. He was born an almost infinite number of times. In the life immediately before that in which he became Buddho, he was called Swatakatu, and was a God. A sign, announcing the birth of Buddha, appeared to the Gods one thousand years before the event. The sign was, a man dressed in white with a white crown on his head, flying through the air, proclaiming, "In a thousand years Buddha will appear." Swatakatu disappeared in heaven at the appointed time, and was conceived in the womb of the Queen of Sodaden Bajahroo. The Queen gave birth to Buddha in one of the royal gardens, in the flower season, after having touched a branch of flowers that struck her fancy. The instant she wished, the branch bent down to be gathered, and the moment she touched it, the pains of labour commenced and were speedily over. 131 As soon as born, the child walked forward seven steps. He appeared at the same moment to all the surrounding Gods who were in a circle; and to each of them at the same moment, apparently advancing towards him. The astrologers being sent for by king Sododen, pronounced that he would be either a Chakkara-watte king, king of the whole Sakwalla, every part of which he could visit in half an hour, or Buddho. A famous sage, Kaladiwalla, on whose head the child, to his father's horror, placed his feet, discovered, by certain infallible signs on the soles of his feet, and marks of beauty on his body, that he was to become Buddho; and that this would come to pass when he should see four things, which should induce him to forsake his family, to prepare himself for his high calling, viz., a sick man, an old man, a dead body and a Tapissa.* The prince was called Siddharte. At sixteen he was married to the daughter of a neighbouring monarch, and had a share in the government. The king, fearful of losing his son, removed all the old and sick from the city, repaired the ramparts, and placed a guard at each of the four gates. All these precautions were in vain. The four things were seen. The prince left the city, the gate of which spontaneously opened to let him and his faithful attendant depart. On the bank of the river Anoma Ganga,he threw off his royal robes, and put on those of a priest. Many signs and miracles attended this event. He sent away his favourite attendant, and entered on his new office. He underwent trials of extreme severity. His head became bald, and his body emaciated. He recovered his health suddenly and miraculously; and he perceived that he was speedily about to become Buddho.
*This account of the mythology of Buddho is drawn from Dr Davy's History of Ceylon. The word written Tapissa, ought to be, I am informed, Tapissaya, which means an ascetic, or religious devotee. Of these there are various degrees, according to the degree of severity of penance, until their object is a ttained of the entire freedom from the influence of passion. The last degree is that of Irshi, who retires into woods or forests, lives on herbs or roots, and sleeps under a tree. In this state he attains to the rahu condition of a rahut, of which accounts are various. The rahat is the state next to a Buddho, that is, one entitled to final emancipation from existence, ANNIHILATION.
(Bailey writes differently in his manuscript)
"So Dr Davy, who understands, I am told, little of Singhalese, and less of Buddhism, writes this word. On applicaton to a Singhalese Scholar' who is also intimately acquainted with the religion of Buddha, I obtained the following explanation - in conformity with Singhalese the word ought to be Tapasaya, which means an ascetic, a religious.devotee; or one subjecting himself to a life of austere religious penance to mortify and subdue the passions. The practices of the Tapasayas admit of various degrees, and must and must be carried to a high degree of severity before their object is acquired, namely, entire freedom from the influence of passion. The last degree is that of Irshi who retires into woods or forests - lives on herbs and roots, -- and sleeps under a tree. In this state he attains to the condition of a Rahat of which the accounts are various. But this, the Rahat is the emancipation from existence, -- annihilation."
132 He seated himself at the foot of the sacred Banyan tree, called Ajapolle, and there received an offering of rice from a princess, who, after having been long barren, had been blessed with a child. He next went to the river Nirarjara, -- made the rice into 49 balls, ate it, and threw the dish into the river. It floated up the stream. The same evening a Brahmin presented him with eight bundles of kusa grass, which he carried to a Bo- tree to sit on. A diamond throne, 14 cubits high, rose from the earth to receive him. He was visited by the Gods who remained with him till night. They fled on the approach of Marea, prince of the infernal regions, who opposed him with ten bimberah of demons. He opposed him by violence, and by guile. But in vain. Every way baffled, Marea and his infernal legions retreated; and the Gods returned to pay their homage. During the night Siddharte acquired every species of wisdom. On the following morning he became BUDDHO. From the name of his family he was distinguished by the title of GOUTAMA BUDDHO.
(See Davy's Ceylon, page 206-216, of which fabulous account this is a very condensed summary.)
IX
Of the horrid massacre perpetrated on this spot, the following account from the life of Alexander Alexander, written by himself, and edited by John Howell, author of the Journal of a Soldier, (life of John Nichol, &c. Vol. I. chap. 3. page 112.) is most striking. It is the narrative of Corporal Barnsley, who escaped, though dreadfully wounded, from the massacre of his comrades. I have met with an officer, who saw Barnsley; and the narrative is, I believe, substantially true, though almost incredible.
"Before the period, in which the command devolved upon Major Davie of the Malay Corps, the whole of the troops had been quite worn out by sickness and fatigue. The weather was dreadful; for three days the rain had poured in incessant torrents; and the army was in full retreat, on the faith of a convention made with the treacherous natives. When they arrived on the banks of the Malivali ganga, which the rains had swollen to a great height, a few of the sick, who had been left under the care of the natives, joined the retreating army, with the horrible information that the Kandians had commenced killing the poor helpless men; and that it was with difficulty they had escaped. This threw a damp over the minds of the whole army, who were busily preparing rafts to cross the river. When they were ready, some of the native troops swam across with the warps, and so far all was right; and they still had hope of escaping, when suddenly the rascally natives cut the tow lines before their eyes. Many of them had already deserted to the enemy, whom Barnsley saw firing upon the English in their own uniform. As soon as this act of treachery was perpetrated, all hopes fled, as the enemy began to make their appearance on the opposite side to oppose the passage. Soon after the Adigar came down to Major
133 Davie, with a proposal for him to deliver up Mootoosamy, (the lawful King who had been crowned at Kandy, while General Macdowal was there,) and the army would be assisted to cross the river, and get guides down to Trincomalie. Mootoosamy delivered up his sword to Major Davie, both of them shed tears at parting.
The night was spent in great anxiety; but next day there was no effort made by the Kandians to enable them to cross the river, nor any appearance of it. In this state of suspense the Adigar came again, and proposed that the British should deliver up their arms, as it would be easier for them in marching, and the Kandians would be more at their ease in conducting them. This insidious proposal startled Major Davie and his officers, when a council of war was called. At the same time, two or three of the oldest soldiers of the 19th waited upon the Major, and requested that they might be allowed to hold a council at the same time by themselves, which was refused. Unfortunately, it was agreed by the council to comply: the men reluctantly obeyed with loud murmurs; and some of the more ardent spirits boldly called out not to do it. The unfortunate Major; whose mind was in a dreadful agony, gave the word, "ground your arms," then recalled it for a short time, during which he destroyed all his papers. At length the fatal act was done; and the troops marched to a distance from their arms, and halted, when the Europeans were separated from the native troops. Then the officers were likewise separated from the privates, and Corporal Barnsley saw them no more. They were then marched to a greater distance from their arms, and halted, when the Kandians came close up to them; staring in their faces, and demanding their clothes and other little articles. One of them seized the neckcloth of an Irish lad, one of the 19th, and began to pull it; he knocked him down at his feet. They stood thus some time exposed to insult, when an Adigar came running down to them, and immediately two Kandians seized the two men on the right, and led them out of sight, and soon after returned for two more. This was repeated several times before the unfortunate victims began to suspect the dreadful work that was going on. They were stupefied with horror; yet many were collected. One instance Barnsley often mentioned; as they were leading off two of their victims one of them who had ten pagodas wrapped in a rag, took them out of his pocket and threw them into the bush. At length it came to poor Barnsley's turn, who, more dead than alive, walked to the fatal spot strewed with the bodies of his countrymen. The executioners with their large swords chopped their victims down. The sword fell upon the back of his neck; his head fell upon his breast; the sinews of his neck were cut through; he got but one cut, and became deprived of all sensation. When his recollection returned the groans of the poor wretches were dreadful. When he opened his eyes he saw several of the natives with gingaals, or wall pieces, stalking over the heaps of slain, beating everyone on the head whether life was extinct or not. During this sight of horror he lay as still as death, receiving only one blow on the head, which again deprived him of sensation. When this butchery was complete, they began to strip the dead. He was himself stripped during his unconsciousness; and upon his return to recollection, there was only his shirt upon his 134
L body, which was a very bad one, or it had gone with the rest. The next recollection he had was of a great shouting and tumult. He attempted to rise, but his head fell forward upon his breast. Anxious to know the cause, yet fearful of being observed by the barbarians; he rose on all fours, and supporting his head with his left hand he could distinctly see a great concourse of them, as if assembled round some object of curiosity -- those on the outside jumping up, stretching their necks as if to gain a sight of something that was going on in the centre. At this time he distinctly heard pistol shots, and supposed it was the English officers shooting themselves, rather than be chopped down, if they saw no other alternative. This happened in the dusk of the evening.
As soon as it was dark, he crawled into the bushes which were close at hand, and in the best manner he could, made for the brink of the river, which was at no great distance; yet it was a toilsome journey to him. When, daylight came, he saw a Kandian busy cutting up the raft. The river had fallen much for the rain had ceased. As soon as he perceived the Kandian, he went more to the right to be out of his view. When he came to the banks again, he found the river too wide for him, at this place; and, recollecting to have seen a bend in it, where the stream was not so broad, he urged his painful course towards it, supporting his head with one hand under his chin, and the other under his elbow to aid it. Here he plunged in, swimming with his right arm and holding his head out of the water with his left. In the middle of the stream he had nearly perished; the current was so strong it hurried him along with it, to prevent which he had, in desperation, to use both arms, when his head fell under the water, and he was nearly suffocated. Again he raised it; the strength of the current was passed, and he reached the opposite bank in a very exhausted state, where he lay for some time with part of his body in the river, and his breast and arms upon its banks. Anxious to get as far as possible from the scene of his suffering, and conscious of his exposed situation, he made an effort to rise, and with horror saw a Kandian, on the top of the bank on which he had landed, gazing at him Concealment was now out of his power; his resolution was at-once taken, and he advanced boldly towards the Kandian, who retreated in terror to a small distance. The poor Corporal made signs for him to give him his mat to cover him, as the Kandian showed no hostility or wish to do him any harm, and the rain had again set in. At length the Kandian took it off, and held it out upon the end of his staff, saying "po po," (go). He accordingly wrapped it round him, and made the best of his way in the direction of Fort Macdowal.
Shortly after he came to a level part of the country, where there were a great many foot marks; for the ground was very soft on account of the rain. His wound pained him much, and his head ached dreadfully with the blow he got with the gun. Much as the rain incommoded him he was pleased at its continuance, for it was a great means of effecting his escape, the Kandians seldom leaving their huts in wet weather. Towards evening he came to a tract of rising land, where he found a deserted house, which wanted the roof. Here he took up his abode, and passed a night of the most acute suffering. 135 The rain poured down upon him in torrents; his wound felt as if a red hot iron was upon it, and almost drove him to despair; the night appeared to him an age; and though he wished anxiously for day, he knew not when it arrived what was to be his fate; but any thing was preferable to the agony he suffered from his wound, which the inclemency of the weather now irritated more keenly than he could almost endure. As soon as daylight came, he examined the house in vain for some article or other that might be of use to him. At last he went out and gathered a few leaves; their properties were unknown to him; but they were to cool his wound. He then tore up his shirt and dressed it for the first time, in the best manner he could, and then began to descend towards his left, and shortly after saw smoke rising out from among some trees. Cautiously approaching the spot, and peeping over the bushes, he saw a number of Indians, a savage race who live by rape and murder, and are said to be cannibals. They are tributary to the King of Kandy, and get from him a reward for every white man they can kill. He silently withdrew, and again began to ascend to the top of the height he had left. The opposite side was so steep and slippery that he was under the necessity of sliding down on his breech. The country became again more level, and was interspersed with wood. Here he met a boy carrying two bundles of firewood, on a slip of Bamboo over his shoulder, who immediately on seeing him dropped his load, and fled to the bushes. He took no notice, but hurried on, weary and faint from his wound and hunger. Thus he proceeded, concealing himself in the best manner he could until he met two men and a boy, who stopped him, and began to converse among themselves, often pointing to him. He knew not what they conversed about, but made all the signs he could think of to obtain their pity. At length one of them gave him a small cake of their country black bread. He put it to his lips, but was unable to open his mouth, not having the power of his jaws, (it was long after before he could chew his food;) he broke it off in small pieces, and in vain attempted to swallow a little. At length they made signs for him to follow them, and made no motion as if they were going to do him any injury. He walked with them for a considerable time; at length they came to some houses, where here were a good many native soldiers, and he was put into a back apartment of one of them.
Soon after one of their chiefs came to him and made signs to him to prostrate himself upon the ground before him, which he did. The chief then departed, and soon after a quantity of excellent curry and rice was brought him. With much trouble and pain he ate some of it, the swallowing it constituting his greatest difficulty. The tom-toms were then beat, and the army collected in a short time to the number of about five-thousand men and boys. Having him in the centre, they moved on in a crowd, in silence, without any appearance of military order, all crowding round and staring at him. At this moment his mind was in great agitation being unconscious what was to be his fate. At length they came to a pagoda, a sanmah house, and he now thought his doom was fixed, and that he had been brought there to be sacrificed to their God. To his great relief however they passed on, leaving him in as great uncertainty as ever as to what was to be his fate. At 136 length his agitation became so great that his mind grew confused, and he walked onward almost unconsciously, until they came in sight of Fort Macdowal when they halted. Fort Macdowal is 16 miles from Kandy on the road to Trincomalie. The chief then came up to him, and caused a gingaal piece to be brought and placed to his shoulders, ready cocked.
He did not know the meaning of all this, but thought they meant him to fight against the English, or they would put him to death. He was going to pull the trigger, as a signal that he would do any thing they commanded, when the chief who was an old man caused it to be taken from him, and smiled. After a great deal of dumb show with the assistance of some of the natives who spoke the Malabar language, of which he knew a little, he was made to understand that the chief wished the English to come out of Fort Macdowal, and fight him in the open ground. When he saw that Barnsley understood what he meant he was allowed to proceed, along with two of the natives to deliver his message, and they conducted him to the bottom of the hill where the Fort stood; as soon as they came near it they said po, po, and left him, happy to be out of their hands.
At his approach, the sentinel was struck with horror at his emaciated figure and ghastly look; he was conducted to Captain Madge, Commander of the Fortress at the time, who was thunderstruck at his appearance, and the melancholy tidings he bore. The first words he said, were, 'The troops in Kandy are all dished your honor'. Captain Madge in astonishment, required an explanation, which was too easily given, when he immediately ordered the guns to be spiked; and arrangements made for evacuating the Fort, which was done about ten o'clock, after the moon had sunk behind the hills. All the sick were left to the mercy of the enemy, who had already shown that they had none. The lamps were left burning, and the march was commenced in silence; this however was soon discovered, and those of the sick, who were most able, followed the line of march until they dropped. Poor Barnsley, after having his ghastly wound dressed by the surgeon, marched on, supporting his head with his hands, as he had done all along, and arrived, with those who were able to keep up, on the Cottiar shore, where the man of war boats were stationed, who took him on board and brought them to Trincomalie, which they reached on the 3rd July.
Corporal George Barnsley, soon after his recovering and return to duty, was made a Sergeant; but in a few months after, having got a little in liquor on the barrack ground in the cantonment, he was tried by a Court Martial, and reduced to the ranks, and did duty as a private until the year 1805, when he was sent home invalided, along with others, to England. Upon my return from Ceylon in 1811, while at Glasgow, I learned that he was at that time doing duty in Fort George, in the Veteran Battalion. Since that time, I have heard nothing of him."
137 X
CEREMONY OF THE BURIAL OF THE KINGS OF KANDY.
000--
This was the old Ferry over the Mahavella Ganga to Trincomalie. It is at the foot of the hill on which the Davy tree stands; and through it passed the unhappy victims who were cruelly butchered, as related in the last note. This ferry was the scene of the final ceremony of the burial of the kings of Kandy. After the burning of the remains of the deceased king at Awadana-Madoowe, the royal burying ground, and putting some of the calcined bones into a pot or urn of earthenware, covered and sealed, the rest of the ashes being deposited in the grave -- the following and final ceremony took place, "The urn was placed on the head of a man masked and covered all over with black, who, holding a sword in his hand, and mounted on an elephant or horse, proceeded to the Mahavella Ganga. At the ferry called Katugastotte, two small canoes, made of the kakoonga, were prepared, lashed together, and covered with boughs, in the form of a bower. The masked bearer, entering the canoe, was drawn towards the mid-channel of the river by two men swimming; who, when they approached the deepest part of the stream, pushed the canoe forward, and hastily retreated. Now the masked man, having reached the proper station, with the sword in one hand and the urn in the other, divided the urn with the sword, and in the act plunged into the stream, and diving, came up as far as possible below, and landing on the opposite side, disappeared. The canoes were allowed to float down the river; the horse or elephant was carried across, and the woman who threw the rice upon the coffin (one part of the ceremony before the consumption of the remains) with the men who carried them, were also transported to the other side of the river, under the strict prohibition of re-crossing. The chiefs returned to the great square, informed the prince that the ceremony was ended, and were again ordered to purify themselves" (Davy's Ceylon, page 162).
I have several times visited the spots, both of the ferry and the trees, since I compiled, and wrote the above notes, and the lines which occasioned them. My admiration is in no degree diminished; though I have since likewise seen the greater and finer part of the interior, which comprehended the old Kandian dominions and provinces, rich in varied, bold, and beautiful scenery.
138 XI
At every point around Kandy this delightful river is visible, circling the town. Its banks are eminently beautiful. It flows over a bed of rocks. At low water -- and indeed always, except immediately after rains when the river is swollen -- the rocky bed is visible. There is, however, a deep rapid current through the middle, the rocks being abruptly cleft, apparently by the force of the water. No vegetable matter is collected in masses on the sides, or banks. Yet any continuous sojourn upon them is dangerous to Europeans from the almost certain infection of fever. It is indeed a singular fact -- and known only as a fact, and not in its causes -- that, in this land, the banks of beautiful rivers and running streams are, I believe, always infected; while our lakes are the great preservatives of health. Kandy, even for natives, was esteemed healthy, until the present lake was excavated by the late king. Colombo is perhaps the healthiest station in the island for a permanency. The sea is on one side of us, and a large, beautiful, and natural lake on the other.
XIV
I was told by a native, who spoke very imperfect English, that in a rocky hill just opposite to and visible from the Resthouse at Gampolla, the first stage on the Nuwera Ellia road from Kandy, the king or kings, of Kandy had hidden a vast treasure. He confessed to me, however, with some naivete, that although he and others had often sought, they never could find any access to the rock where the treasure was supposed to be deposited -- it is however generally believed, from the partial confession of the last king, that money and jewels to a large amount were secreted somewhere in the vicinity of the capital. It is customary practice of almost all uncivilized nations to bury their treasure.
XX
The valley of Attabaga-oya, (ova means a stream, ganga a river) is truly one of the most charming spots that I have witnessed in any country. In parts, it reminded me of England. Other objects are strictly Eastern, and characteristic of Ceylon. It is formed by a ravine, which is the singular and peculiar feature of the interior of this island, where every ravine is a valley, and every valley a ravine. Through this winds a pretty little stream, or oya. In some parts it is banked as it were, by bold precipitous steeps; in others, by rising slopes, gentle declivities, and waving hills, naturally and irregularly interspersed with trees in the park style, and covered with a verdure as rich and as green as is produced in the west of England.
139 ,OCIV
This beautiful mountain does really bear more than a fanciful resemblance to the Indian bird by whose name it is distinguished. Not only are the upright feathers upon the head of the peacock exhibited to the eye by the tall perpendicular trees thinly scattered on the crest of the mountain, but the body of the mountain, or mountain range, gradually undulating until it almost disappears and, as it were, melts into the plain, is no obscure likeness of the body and long and sweeping tail of this noble and beautiful bird of the east. This mountain accompanies the traveler all the way to Rambodde: and it is a fine object seen through the breaks, and relieving the dullness and dreariness of the mountain pass to Nuwera Ellia.
XXVII
The Black Forest is appropriately named. It is a dark, lonely, melancholy place. A solitary bird now and then sends up his clear voice from the low deep dells, darkened with tall perpendicular trees, the height and depth of which are imperceptible. He is answered by innumerable insects, like a chorus of crickets, ringing their shrill and tuneless cries in changes, like a set of bells, though without their melody and sometimes answering each others' cries from remoter parts of this most gloomy wood. The cry is discordant and painful. This insect is doubtless the Cicada. We meet with it in the South of Europe, in every part of this island, and in all warm climates. But in this wood they are more numerous and their cry is more loud and discordant, (yet with a certain kind of measure) than I ever heard. This is not the first time that this insect has been made the subject of verse. It is the not unfrequent subject of the Greek Anthologies. There is one of those beautiful little poems by Meleager, addressed to the Cicada which is translated by Mr Merivale and introduced into this new Edition of the Greek Anthologies, first collected by the late Rev. Robert Bland, and others. It begins thus:
TO THE CICADA.
"Noisy Insect! drunken still, With dew drops like the stars in number, Voice of the desert, loud and shrill That wakest echo from her slumber, -- And sitting on the bloomy spray, Carol'st at ease thy merry lay."
140 "The insect -- says the learned translator in a note -- here apostrophized, is the sort of grass-hopper called by the Greeks tetitx, and is described by the writers on Entomology, in terms which show the accuracy of the poet's observation. The males of the perfect insect, in general, chirp like the cricket; and some of the larger kinds of the Tettigonia family possess two particular drum-like organs, which emit a loud and incessant noise, at the pleasure of the insect."
This description agrees with the habits of the insect in Ceylon, which I suppose to be the Cicada. In the maritime provinces, this insect, "carols a merry lay." It is perhaps of a smaller kind than that in the lonely and darksome woods, and forests, and jungles of the interior. These are "the larger kinds of the Tettigonia family; "their cry is harsh and melancholy. The same cry is noticed in the second part of "Sketches" LVII written on my return through the same wood. I may mention, once for all that the want of birds, and of animal life generally, save of reptiles, is the most discouraging feature of the scenery of this island, in other respects so generally delightful. It is perhaps the case of India generally; but of this I am not able to speak.
In passing through the gloomy jungle and forests of this clime, we remember our native woods. We hear them, as it were, echoing and re-echoing with innumerable birds, their notes almost as numerous and as various as themselves. We dwell upon these remembered scenes with the same affection and tenderness, with which in this island of exile we call to mind our English firesides, our absent families, and our absent friends.
There are, however, scenes of exquisite beauty. The grander features of the island are noble, and often sublime. A person of taste, especially if combined with religious feeling, can scarcely be unhappy, at least actively so, amid such glorious works of the Almighty, however strange the climate, however remote the situation. But we cannot say with the distracted man mentioned by a traveller in another part of the East, as quoted in the notes to Mr Merivale's beautiful collection of Anthologies, already noticed: "I heard the nightingales in the trees, the partridges in the mountains and the brutes in the desert, uttering their plaintive notes, and doleful lamentations. I reflected that it did not become a human being to be asleep, whilst all other creatures were celebrating the praises of God." Alas! no nightingale pours forth his "plaintive notes," or merrier song in the solitudes of Tropical countries. Our woods resound indeed at night with "doleful lamentations," The jackalls hunt their prey with vocal, but not musical sounds. The solitary night bird utters his monotonous and disagreeable note.*
*Since this note was written the Black Forest is almost entirely cleared by the Coffee Planter. The face of the country is utterly changed. The above is a record of what it was. Fecit idium. See Pope Part iv St xxxv (this is written by hand --Sole sub ardenti resonant arbusta cicadis—Virg.Eclog: 11.13. 141 XXVIII
"And now before the mind's eye is extended The billowy ocean foaming in the gale; As Voyagers around Hope's Cape oft view A swollen sea of mountain and vale." I must leave this to the imagination of the reader, who is an attentive observer of Nature by sea or land. When I passed the Cape, the gales were to me the only pleasure I felt, the only relief I experienced from the most painful and afflictive voyage or journey (and I have known both) I ever experienced. Watching over the sickness and suffering of One whose memory is dearer to me than any living being (Heu quanto- minus est cum reliquis versari quam tui meminissel) -- with fellow passengers, -- the pang of remembering some of whom will never, to my dying hour pass away from my mind; my solitary and my melancholy pleasure was to sit in a safe corner at the extreme end of the stern of the vessel, and to watch the mountain-billows near and distant, as the ship dipped down to the level of the surface of the engulphed ocean, and then bore me up to an equal height with the next enormous billow. The sky during such gales, is gene rally clear, blue, and unruffled; presenting a strange contrast with the raging sea beneath. The vast seabirds, especially the snow-white Albatrosses, hover above the foaming billows in flocks. The light, reflected from the clear blue sky and the brilliant sun, is exactly what I have described in the resemblance to a fine mountainous country. The sea is sometimes green as grass, fields of which seem to clothe the swelling sides of the mountain billows. To give a more distinct notion of the sensations of a voyager in such situation and circumstances, I subjoin an extract from my journal. "I have not witnessed so fine a scene, as the sea presented this day, since we embarked."
"I stood upon the deck, and watched the waves Roll after the tossed ship which onward flew Like a vast seabird whose full bosom heaves And palpitates with fear -- while clouds pursue, Driven by storm." M. S.
"In plainer prose, the sea, from the stern of the vessel, appeared one mass of congregated waters, rolling immensely high, one billow after the other, showing every variety of hill and valley, and every diversity of light and shade. At other times, when the sun shone, and the surface of the sea became brighter, it looked like the undulations of a fine country, such as the green mountain of Roxburghshire in Scotland. Again, the scene changed by a sudden squall; and the boiling of the ocean, throwing up flakes of foam, resembled a snow-storm. Again, it was like a boiling cauldron, as if evil spirits 142 from beneath stirred up the waters into violent fermentation. One appearance was pre- eminently beautiful. When the sun shone, the tips of the waves reflected his rays, which showed a light green colour, like the leaves of the budding trees in spring. To complete the scene, imagine the ship scudding before the wind, followed by these mountain waters, as if pursued by so many enemies, or like a vast bird of prey, chased by more formidable foes."
XXXII—XXXIX
In the Valley of Rambodde, where these verses were written on my first visit in 1834, spent two days quite alone in the Rest House. Except at a very early hour in the morning and sometimes for a brief while between the showers, I was confined a close prisoner. The humidity of the atmosphere is the chief, and almost solitary objection to this beautiful Valley. It is the same in other similar situations in all mountainous countries. Rambodde is always a beautiful spot. But with my feelings, on my first visit, it was peculiarly delightful to me. The Falls are very striking.
XLIV
Nuwera Ellia, but a few years ago, was a wild desert, inhabited by no animated being, save wild animals – chiefly the elephant, the lord of the Ceylon jungles. Its original name, according to Dr Davy's was Neuraellyia-pattan. "Beautiful as this region is," says this traveller, "and possessing, in all probability, a fine climate, like the similar heights between Maturatta and Fort McDonald, it is quite deserted by man. It is the dominion entirely of wild animals, and, in an especial manner, of the elephant."
This was written between the years 1815 and 1820. Nuwera Ellia is now the favorite convalescent station. There are English troops regularly stationed there, and sometimes under a field officer as commandant. The Governors, Sir Edward Barnes and Sir Robert Horton, lived there some months, in every year. It is visited by the English, as our watering places at home, for health or relaxation.
On one's first arrival at Nuwera Ellia it is a disappointment. I felt it so -- and, I believe, my feelings are not singular. Yet the traveller is somewhat prepared by the gloomy Pass which crosses the mountain-range. It is entirely covered with dense jungle and forest. A rude, bold rock precipitously breaks on the eye, as a dark relief to the gloomy sameness around. Unseen water-falls, above and below, soothe the ear. Scarcely a bird is seen or heard, and nothing of animal life is visible. The very solitude amid such objects excites the imagination; but it is a painful, not pleasurable, excitement.
143 The plain of Nuwera Ellia scarcely comes under Dr Davys's description of "table land, elevated and depressed into numerous hillocks and hollows." The plain, or plains, in these mountain regions, are rather ravines. At some indefinite period they were doubtless covered with water. The larger plain at Nuwera Ellia, which possesses more of the character of a plain than the rest, -- bears strong evidence of inundation, by the vegetable, or turfy soil which covers it. It is as black as the by-ways and cattle-droves of the fenny districts of Lincolnshire and Cambridgeshire. A little river, or rivulet, which winds prettily through the middle of this plain, is unpleasing from the boggy blackness of its banks. They are, however, thickly studded with the Rhododendron tree, the bright scarlet flower of which is very beautiful. It is the Rhododendron Arboreum, and is a beautiful object scattered profusely over the plains and woods of those mountain regions.* The Eastern or Long Plain, is decidedly a ravine. It is almost entirely free from the objections which attach to the larger one. It is of one entire green and grassy surface, and its undulations are extremely beautiful. It gradually and insensibly narrows until it is lost in the woods, by which it is bounded. The little winding stream ripples through it. The lofty elevations of the mountains on each side of the ravine appear to approach nearer to you as you go towards the Eastern angle, the extreme point of which is forest and jungle. Rides are formed on the sloping sides; and it is altogether by far the prettiest part of Nuwera Ellia. The climate of Nuwera Ellia is very good in fine weather. The air is clear and bracing, but not cold. The houses are as yet confined and comfortless. But the inhabitants are improving their habitations. On the whole, however, I had rather visit Nuwera Ellia for a short time, than live there many months, much less the whole of the year.
*Dr Davy says that he occasionally met with it in the side of Idalgasheene. I too saw it there: and if my memory, do not betray me, I saw it likewise on the side of the cone of Adam's Peak, as well as in the ascent up the broader part of that mountain
144 XLVII
This is a beautiful spot of rising ground, commanding a very fine view of the Eastern Plain, or Ravine. The little river is seen winding to its utmost point, marked out by Rhododendrons. The bare blue tops of two hills are just visible, peeping over the forests which crown the opposite and lofty side of the ravine. A friend thought of building a house; and I recommended this spot. We jocularly called it, what it really is, POINT BEAUTIFUL.
XLVIH.
"The blood that gushed forth from the wounded rind Of one fair tree, told by the Mantuan Bard."
I need scarcely remind the reader that these lines are in allusion to the classical story in Virgil, where Aeneas, plucking a bough of myrtle, sees drops of blood trickling down from the broken part. Ovid has adopted it in the metamorphose of the sisters of Phaeton into trees.
Met. ii.382 And again Met.viii. 761. -- And hence the Italian Poets Dante, Ariosto, and Tasso, and our own charming Spenser, borrow the same story. See Dante's Inferno .c.xiii., Orland. Fur. c.vi., Tasso c.xiii 41. and Spencer's Faerie Queen. c. ii. st. xxx.
XLIX
"I stood on Brocken's sovran height." Coleridge, lines written in the Hartz Forest. Brocken is the highest mountain in the Hartz, and in North Germany. Pedrotallagalle is the highest point of Ceylon, being 8280 feet above the sea. Adam's Peak is only 7420 feet. But the mountain of Adam's Peak rises directly from the plain. I have ascended it. It was two laborious days' work. Pedrotallagalle is a projecting point, rising out of the mountainous region. The ascent is easy on foot or horseback. By two hours' absence from the plain of Nuwera Ellia, it may be easily ascended and descended on horseback. I was disappointed on the two occasions of the verses in the text. But I afterwards, on a second visit to these mountains, had a complete view -- and it was magnificent. See Note and Stanza ii. Sinhala is one of the ancient names of Ceylon, a name familiar to us, but unknown in the languages of the East. Lakka, and in Pali Lanka, is now substituted, and commonly used by the natives.
145 L
"To the still woods a quiet tune doth sing"
"A noise like of a hidden brook In the leafy month of June, Which to the sleeping woods all night Singeth a quiet tune"
Coleridge's Ancient Mariner.
LI
This sketch properly belongs to the Second Part, being written in 1835, on my second visit to Nuwera Ellia, and the Interior. But it completes this subject. After two unsuccessful efforts in the preceding year, detailed in the foregoing Note xlix, I at last obtained a view from Pedrotallagalle, above the plain of Nuwera Ellia. Adam's Peak, the Idalgasheene Range, and the mountains on each side of it, and beyond Adam's Peak, were distinctly visible. The other side of the country was beautifully enveloped in clouds. The distant horizon was a mass of white shining clouds, one piled above the other. They had, as described, the appearance of a country covered with snow after frost, under a clear bright blue sky, and with a glaring sun glittering, and almost sparkling on its surfaces. The valley of Rambodde at our feet looked as if we could step into it.
146
I LII*
The title of the Ceylon Almanac, for 1834, is "A Compendium of useful information." Hence I have termed it "this most common book in 'useful ' form."
I now conclude this, first Part of Poetical Sketches of the Interior of Ceylon, written chiefly on the very spots, -- or immediately after I had witnessed, or been upon them. It was strictly and solely for my amusement. But the pleasing task grew under my hands. In 1834 I also visited Ouva amd Wallapane; and again in 1835, when I went over, and slept, on the top of the Idalgasheene Pass, into Saffragam, and ascended Adam's Peak. This forms the Second Part of these Sketches, with full descriptive notes. A third part comprises my excursions into these beautiful Kandian Provinces in 1836 and 1838.
Much improvement by roads and Coffee Plantations, -- has been made since my first visit to these glorious mountains and valleys. But the lonely forests, and the falls of water, and mountain streams, the mountain summits and the silent glens, and wild and simple Nature in all her grandeur and loveliness, suit my temper, soothe my spirits, and gratify my taste, far before the easy access by roads into these secluded places, and Coffee Plantations, to the accumulation of wealth. I do not pray, with the noble author Childe Harold, "that the Desert were my dwelling place," for I love my fellow-creatures and think there may be more than "one fair Spirit" in the world; and there are certainly many social duties to perform. But I do sympathize with that true Poet, when he did not mar his higher nature by low passions, in the following exquisite picture. 0 si sic omnia!
"There is a pleasure in the pathless woods, There is a rapture on the lonely shore, There is society where none intrudes, By the deep sea, and music in its roar; I love not man the less, but Nature more, From these our interviews, in which I steal From all I may be, or have been before, To mingle with the Universe, and feel What I can ne'er express, but cannot all conceal."
*The whole of Note LII is not in the manuscript
147 Portrait Miniature of Benjamin Bailey, 1815
Courtesy: Keats catalogue, London Metropolitan Archives
Benjamin Bailey described John Keats as "the most loveable creature he had ever known"
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,3 CONTENTS: Part II
Sonnets XXII. Diatalawe' XXIII. View from Pedrotallagalla I. Invocation XXIV Nammoonnakoolle' II. Evening XXV. Baddoolla III. Morning XXVI. Oumah—Oya IV. Ootooankande' XXVII. Ouva V. The Giant's Hold XXVIII. The Kandian Village VI. The Interior XXIX. The Same VII. The Same XXX.The Headman VIII. Lady Horton's Walk at XXXI. The Dessave' Kandy XXXII. Idalgasheene' Mountains IX. The Same from Hembleattawelle' X. View from the Same XXXIII. Gampaha XI. The Jungle—Path )(XXIV. Madoola Oya XII. Condesale' XXXV.Paddy Fields XIII. Condesale' XXXVI.Watercourse XIV. Buddha Recumbent )(XXVII. Natives XV.Buddha Erect XXXVIII. Bogah XVI. The Kandian State XXXIX. Mountain View Prisoners XL. Lower Ouva The Chiefs XLI. Allutnuwera XVII. The Chiefs XLII. Sunday at Allutnuwera XVIII. The Buddhist Priests • XLIII. Nature XIX. The Verdict XLIV. The Temple XX. The Departure XLV. Procession XXI. The Fall XLVI. Rock Valley
150 XLVII. Rock Valley LXX. Ratnapoora XLVIII. Portuguese Fort LXXI. Kaluganga XLIX. Elephant Plains LXXII. Going down the River L. Another view from the LXXIII. Rapids Elephant Plains LXXIV. Rivers LI. Ragalla, from the same plains LXXV. Approaching Caltura LII. Bivouvac on the Elephant Plains LXXVI. The Sea LIII. Same LXXVII. The Sea LW Influence of natural objects LXXVIII. Return on the mind LXXIX. Resignation LV Retrospection LXXX. Conclusion LVI. Mountain Solitude LVII. Mountain Solitude Notes LVIII. The Keena Tree LIX. Forest Trees LX. Spirits LXI. Idalgashenne Pass — Ouva side LXII. Idalgashenna Summit — Sunrise LXIII. The Same LXIV. Saffragam LXV. Saffragam LXVI. Adam's Peak LXVII. The Dead Pilgrim* LXVIII. Portrait on the Rock LXIX. Adam's Peak from Ratnapoora Before Sunrise
151 Sonnets: Part II
I. Invocation
Eternal Spirit of the Universe! No fabled Muses' aid will I implore; Thee I invoke, Thee only I adore! O that my weak mind had the power to pierce The hidden source of Beauty, and rehearse The radiance and the glory thou dost pour Profusely o'er the Earth! Thou walked o'er, The mountain tops invisible, which nurse The brooding tempest and the infant wind: Thou art in all things: and the spirit of man Communes in silence with thy mighty Mind Through the fine inspiration he may draw From Nature's ample bosom. Vast the plan Of all thy works, Thy will alone the Law.
II. Evening
This is the song of Evening. In my ear Kind Nature's sweet & soothing voices raise A hymn to heaven; listen to the lays From this deep dell beneath me now I hear The solemn voices of the waters near, But hidden from the eye. The sun's bright rays Come not whence issues this deep gush of praise The birds are singing their last song in clear Long sharp shrill notes then drop into their nest. Above the tallest heights Eve's lovely star Serenely shines, and the red Tropic cloud Waves its warm wing above the planet's crest. These pleasant sights and sounds receding far, At length repose beneath Night's shadowy shroud.
152
.■■ III. Morning
And this the song of Morning. The blithe wood Rings with the new—waked choristers, as Joy Could never meet with hindrance or alloy. Gently the stock-dove just begins to brood Over his voice in melancholy mood; Yet it is sweet & tender. As a boy The frolic morning revels. Evening coy Seems scarce remembered. Meditation's food, Though to the mind it ever is the same, Looks like youth's flowers, not manhood's mature fruit. Me better far doth sober Evening suit. The spirit of joy on me hath ceased its claim: Though oft I smile, deep sorrow is the root Of seeming gladness: Joy is but a name.
IV. Ootooankande'
As from this grassy knoll I now survey These woods embossed by these lofty hills, A glorious Amphitheatre; Life's ills, Sorrow, and strife, and passion, lose their sway Over my mind. In this our mortal day, Some soothing thought the breast most troubled stills; Some spot of Earth with calmer feeling fills The heart of sorrow. By the evening ray Yon forked peak is touched to softness; bland, As a fond father's smile, the spiral crown, The single horn, protectingly doth look, Though seen from far amid its woods to frown And near, it is a steep precipitous rock: Thus beautiful and bold may it for ages stand!
153 V. The Giant's Hold
You Rock, reposing on a central height, Amid these stony mountains, to the eye Looks like a Giant's dwelling, flung on high By an Almighty arm. The Infinite Here hurls into a feeble mortal's sight The visible impress of Eternity. Faith in his Works view Him, who viewlessly Is hidden by his own excessive light.* Imagination sees in yon huge rock, Whose gable end, & raised roof piled to heaven, Are visible at all points where I look, A Giant's Hold. He haply was the spirit Of rocks & mountain chasms, & did inherit, Where now he rests, his throne, & with fierce storms hath striven.
* "Dark with excessive bright his skirts appear". Milton
VI. The Interior
I leave the shores of the ever-sounding sea For woods and mountain waters, the mild roar Of falls innumerous that softly pour Their streams in solitary dimness. Can there be A sweeter spot than this, where melody And beauty blend in two fair streams, with shore Of mountain & of woodland, troubling o'er Their stony beds with their own harmony, And resting in this bason, until on Their waves united flow in one bright river, With pleasing murmur o'er Each pebbly stone, Or printed rock obstructing them, but never In other voice than sweet communion Of kindred spirits communing for Ever?
154 VII. The Same
As when the mountain current of Man's life Flows on in seeming quietness, at will To choose or do, some unexpected ill Clouds the calm prospect; thus an unseen strife Awaits their River flowing on as if The spirit of calm sat brooding on it: still And smooth and clear it glides along, until That small peninsula is passed then rife Are rocky isles tree-clad; and single stones Suddenly check the flowing of the waters, And chafe them into angry beauty: moans, And louder voices of these mountain daughters, Mingle in this diversified expanse Of rocks & isles, round which the waters dance.
VIII. Lady Horton's Walk at Kandy
The sunny side of this delightful hill Pictures man's boyhood, and Life's jocund morn: The fairest lights, blent with soft shades, adorn The nearer objects which bode nothing ill; And joyous hopes and pregnant fancies fill With brightness the far prospect. Plenty's horn Is filled from these rich vallies. Man is born By passion; Nature revels at her will. Reverse the picture, view the other side. These nearer hills, with ridges dark, defined, And hard, pounding the troubles of the mind, Man's vices and infirmities and folly, Hope disappointed, sorrow, pain, and pride, That fools make wicked, wise men melancholy.
155 IX. The Same
Nature is ever lovely. Man were blest, If he could thus be wrapt in still repose; Or could he rise from tempest stricken blows, Whether the pangs inflicted on his breast Be griefs or passions, and in quiet rest, As this soft sleeping scene. And when we close Our eyes on all our sublinary woes; When with the burthen of this world opprest No longer, we with our immortal eyes Shall look into hereafter will our sight, Not all absorbed in intellectual light, Ne'er fall, on spots in planet, or in star, To fortify the inner faculties, Where outward things are beautiful & fair?
X. View from the Same
Cluster the Morning clouds round Doombera Peak, Mingling their homage with a reverent dread; They have envelopped now his awful head With their bright incense, & again they break Away like silken menials and make Obeisances. And fearfully they tread The yielding air that is about him spread; Like lovely children, beautiful & weak, Around their sire revered, who rarely deigns To commune with them; still, they watch his looks, His kindling eye, or his approving nod. Thus would I ever have these clouds remain, So silent and so fair, timid of shocks, Circling this glorious mountain as their God.
156 XI. The Jungle—Path I do remember a lone Jungle—Path. From population into solitude It wound at once. One green hill did exclude The noisy world, & the unhallowed heath Of worldly beings. When another hath Trodden this by—way, `twas not in the mood Of one, who, in its desolate & rude Appearances, did muse on life & death; Till lost in meditations thickly crowding, His bosom fed upon its loneliness; Shadows of pain his dark mind were beclouding; He felt none bless him, none whom he could bless;* Yet in the Solitude around his spread, He saw, he hung on, one Beloved shade.
*"None who bless us, none whom we can bless", Childe Harold.
XII. Condesale' More calm or more delicious sleeping scene, Charms not the eye. This ever-winding river, Though smooth as Seraph's brow, cloth shine & quiver In the sun's Evening ray. The dim dark sereen Of Doombera, and those the blue-topped mountains seen Like spectres in the distance, do Endeavour To fret the excited mind into a fever Of admiration — but that all this green Soft world is calm as a fair infant's sleep; Dream-like the smooth waves of the river wander, The long-backed rocks some slumbering billows keep Gleaming in crevices. Ceylon Meander,* Standing in thy stone bed I almost weep; Thou art the mirror of thoughts calm & deep.
*The Mahawelle'--Ganga
157 XIII. Condesale'
This might indeed be dedicate to kings, Were Royalty enthroned within the mind; Did fancy's wreath the brows of Sovereigns bind, Or were they shaded by the inspiring wings Of young imagination. Outward things, Divorced from feeling, nor by thought refined, These savage Despots loved. This breathing wind, After the setting sun that incense brings, The golden clouds that fling upon these water Their richest hues, reflected in the wave These tall Palmyras, graceful mountain daughters, These star-like fire-flies, this moon's crescent, crave A soul whose thoughts are as a fairy dream. A brow fit for the Muses' diadem.
XIV. Buddha Recumbent
Recumbent on his native bed of stone, Hewn from the rock, the massy Idollies, Pillowed in everlasting sleep. His eyes Are open; for the vacant mind alone Of Him, here worshipped as the Eternal One, Sleepeth for ever. 0 ye mad, unwise, Ye prostrate worshippers! Will ye not rise From this your gross idolatry, whose "prone Career" from every nobler feeling hurls Your better nature? But behold your God! His splendid garment wreathing in red curls To those mis-shapen feet which ne'er have trod The beauteous Earth: your only hope, your faith, A block of stone, an Everlasting Death!
158 XV. Buddha Erect
The Idol but a mighty baby seems, Standing Erect. His posture gives the air Of Imbecility. The Worshipper, Did he not wallow in the muddy streams Of aged superstition, of his dreams Of ignorance might from this face beware, That inexpressive vacancy of stare Of the Colossal Infant. He who deems The stone a God, might henceforth break away From night into the bright and glorious day Of pure religion, and the sober faith Of Christ. Awake! Prostrate yourself no more Before this idol: but sublimely soar To life Eternal from the sleep of death.
XVI. The Kandian State Prisoners The Chiefs
The Court is set the Prisoners are arraigned. In one division of the dock are seen Two Kandian Chiefs. It were, I ween A sight that Childhood's wonder would have chained, Nor on the mind of manhood hath remained A thing unthought of, a forgotten scene; The highest Chief is calm, but not serene. Some inward struggle seems to have constrained Him into stillness. But his troubled eye, Sullenly glowing `nea.th his sullen brow, His black and motionless beard, his mouth that speaks Most silently fierce purposes, and high His dark arm on his elbow raised, all show How inward strife his proud heart almost breaks.
159 XVII. The Chiefs
He rarely deigns to raise his haughty eye, A Rembrant portrait, dark, & sullen, & still, A Despot's bearing, with a Despot's will. Beside him sits, or stands, all restlessly, The embodied spirit of active villainy; And if the first demand a Rembrant's skill The outward form with inward mind to fill, This asks as great a master. Mark him nigh: His broad expanse of forehead, the quick fire Shot from his eye, his changeful brow that knit And open, conceal a thought, conceal a mine That soon might burst with fire beneath your feet. Ye Roman Spirits,* whom the world admire, Look from above behold a Catiline!
* Cicero & Sallust.
XVIII. The Buddhist Priests
Behind these chiefs sat one of little note, Lower in caste, without their proud costume, Bare to the waist: alike all wait their doom. Nor must three other prisoners be forgot Unlike their figures, though the same their lot. A skreen of talipot shades their little room, Whither even haughty chieftains must not come. Three priests of Buddha may the law devote To their annihilation such their faith; Their heads are shaven, & their yellow robe Is o'er the shoulder flung; their figures bowed, They seem indifferent to life or death. But that their eyes, regardless of the crowd, Glare on the Judge as though his inmost thoughts they'd probe.
160 XIX. The Verdict
Suspense holds all in silence, while retire The thirteen jurymen of different hue. Deep speculation still retains a few In total stillness; but it doth inspire The Many, in faint whispers, to inquire The issue; while the prisoners turn to view Each passing shadow with intensiveness. True Or false the charges, differing the desire Of different minds, the prisoner's fate depends On one, or two, grave words. One hour of dread And deep deliberation passes all is still Anxiety increases it suspends The prisoners' breath 0 why have they delayed? They came; Two words, "Not Guilty," every bosom thrill.
XX. The Departure
The rain is gone. The white clouds make their nest, Hanging midway upon the mountain slope, Cradled in air, below the dark grey top That peers above the ridge, the loftiest Of the lofty. They tell a tale of rest To one whose spirits can no longer cope With human converse. I had rather grope In these deep vallies than compel my breast To play the hypocrite, and make my tongue To utter light things from a heavy heart. I had rather be the vapours that are hung Around those distant mountains, than to part With feelings which like clouds to me have clung, And sometimes soothed my breast, and often times wrung.
161 XXI. The Fall
I stand beneath the shadow of this rock, And hear a voice, which, if it be not sweet, Is for a lonely spot like this most meet. It soothes the soul: it is the thunder stroke Without its tenor; as the Earthquake shock, Bereft of all its danger. At my feet The Fall doth hurl its waters and I greet The voice of a dear friend. Upward I look, It is a white and beauteous faery break. All sense is dead save that which fills the eye. It bathes my face with its delicious spray; It doth refresh my very heart, & take All the feelings from the mind away, Save beauty raised into sublimity.
XXII. Diatalawe'
To Thee, All—powerful and Eternal King, I offer up my Morning Orison Amid thy glorious works. Alone, While in my ear with notes of thanksgiving The birds and falls and murmuring waters sing, In love, as well as might, I feel thee One, Father of All! Diatalawe', none Among the mountains of this isle will cling With brighter beauty to my memory Than thou. Although in height thou canst not cope With loftier ridges that around thee rise, Thy undulating bosom and thy top, Thy wooded Peak, beneath this lovely sky, Proclaim thee Queen of hills to my blest eyes.
162
i XXIII. View from Pedrotallagalla
At length I view this scene in all its glory: On one side starts the cone of Adam's Peak Up into the. clear blue sky; mountains break O'er mountains: and each lofty promontory As bold, and vales as sweet as classic story E'er famed, beneath Idalgasheene', make A vision wherein spirits blest might wake And breathe Elysian air. And mountains heavy, On the other side, under white wreaths of snow Such seem the clouds that on the horizon lie Thick as the driven snow 'neath a frosty sky And the pale filmy clouds which hang below The mountain—summits, tell the history Of minds aspiring, saddened by deep woe.
XXIV. Nammoonnakoolle'
Thee, glorious mountain, I have visited; Near thy broad base my feet are standing now; Dark forests mantle o'er thy breast and brow Soaring sublimely to the sky, thy head, Surprisingly majestical, doth shed An air of grandeur round thee, and, below, Thy offspring in submission to thee bow, Thou family of hills about thee spread. Thou are a mighty Patriarch of mountains! Thy subjects and they children these bare hills: From them may gush a thousand lesser rills; While thou pour'st forth thy fuller, longer fountains Not famed Parnassus hath a loftier throne Than thou, nor fairer wave the Helicon.
163 XXV. Baddoolla
This quiet valley shrouds the viewless feet Of thee, Nammoonnakoollei. In descending From the steep mountain path, the colours blending, This fresh green field, these black-winged birds, the sweet Smell of wild flowers & shrubs, with beauty greet The wanderer, well pleased that he is wending His way through this fair isle, & now is bending O'er deafening falls, and now a minaret Of rock his resting-place, now this green vale: And thus doth Nature please her favoured child; Whether with voice and feature rude & wild The torrents' thunder, & the winds loud wail; Or here, with sounds & sights both sweet & mild, The streamlet tells its gay or mournful tale.
XXVI. Oumah—Oya
I do remember thee, thou fresh fair stream! Thy deep ravine; thy green hills angular Seen o'er thy flashing waters from afar. I do remember thee as a bright dream, Which in our waking hour doth more than seem, Thou shiniest in my memory as a star. I see thy bridge, thy tumbling waves, which are, When in their wrath their foaming surges gleam In the bright sun, too beautiful to fear. I do remember, too, the crescent moon, Hanging on that sweet evening o'er the hill Round which I wound rapt both in eye & ear; Thy waters sang, when all things else were still. With distant falls, a soft & pleasant tune.
164
I- XXVII. Ouva
Again I am among these hills; again I breathe the mountain air and know and feel A rapture sluggards know not. Rivulets steal Along the silent vallies. The vast chain Of bare and wooded mountains seem to strain Their giant strength to grasp and to compel Innumerous hills within their ring that swell With everlasting beauty, to remain Vassals to their superiors. But though bold Above their bare green tops now overpeers Thy blue head, Nammoonnakoolle', in thy might, Thy majesty, thy glory; yet of old These green hills stood as now their years Yield not to thine their high ancestral right.
XXVIII. The Kandian Village
Enter this village of an oblong square With eager and inquiring looks all stand, And gaze and smile. And now each busy hand Lays mats on the Earth's terraces, and there The strangers sit. Again the natives stare; The women hug their naked infants; bland And happy are the faces in this land Of nature and simplicity. Next hear The tom-tom played. With head & face askance The Kandian sings or chants his country song, And not untunefully. Allured to dance, A child with its fond mother in this throng Of happiness is seen. 0 may Life's chance Ne'er bring me where Love's current runs less strong!
165 XXIX. The Same
But here are objects, which to the awed mind And memory the hallowed manners bring Of Holy Writ. One woman, past the spring Of life, at her one-handed mill, behind The merrier group, behold with sorrow grind The corn between two massy stones. A thing, As awful as the Archangel's fiery wing Beating before it the tempestuous wind, Strikes the stilled heart with recollection's shock. It was a like, though a two-handed mill, Whereat two women ground in that blest land Which bore the Saviour. But when the dread Book Opens at touch of His Omniscient hand, One disappears, & one remains there still.
XXX. The Headman
This is the Headman's house. Behold the scrawl Of intimation to the Singhalese, In memory of nobler palaces, Of his great dignity, upon the wall. Next view his wealth. This paddy field and all Around are his possessions. He is at ease, And self-important; yet intent to please, He would repay the honor of our call: And with a native inbred courtesy, Ere he will give or take the last Salaam, He will conduct the strangers on their way To their abode. Now may this old man be Unvisited by evil or by blame, While his dim eye beholds the light of day.
166
L XXXI. The Dessave
He should have been a chief. With courtesy He welcomes us to his sweet valley ere We've crossed his hospitable threshold, where We now repose ourselves. His beard, his eye, His courteous smile of bland benignity, Bespeak his birth, & milder character: His followers are not prostrate through their fear, As abject vassals. Ancient chivalry Might well become a form like this. His house, Of curious construction, and his tongue Are strange to us. Yet blends his kindly looks With his discourse, nor loud, nor boisterous: But gentleness in this man's mind bath sprung; He needs not polished men nor learned looks.
XXXII. Idalgasheene' Mountains From Hembleattawelle'
From various points have I beheld this range Of noble mountains; both from height & plain They burst upon the sight. And here again More nearly do I view them, not as strange And unknown objects; but I now exchange Familiar looks with them as friends. But when Before me lies this mighty mountain chain, Uncoiled like a huge serpent to avenge Some injury or insult, I am lost In meditation of the years gone by; My mind's eye sees, with ridges bright embost, Glittering as sapphire in the sun's last rays, The Grampian mountains; and my memory Revives the joys & griefs of other days.
167 XXXIII. Gampaha
The sea-worn voyager is not mere spent With weariness than we: but here is rest, A cove among the mountains like a nest, The calm of care, the haven of content. Its beauty fills my mind with wonderment. The woody mountain in bright foliage drest Hangs o'er the vale in fondness unexprest, Save by the lights & shadows softly blest. And here are birds. Not sole the stock dove broods O'er his own voice: but the thick woods among The Indian thrushes sing in merry throng. Elsewhere I've missed these choristers of woods, Gushing from brake & bush in full voiced song: But here they pour their melody in floods.
XXXIV.Madoolla-Oya
We forded through this wild and rocky stream Not easily: and on the other side We entered Walapanne', with her wide Expanse of fields and mountains; they did gleam In the full lustre of the Days' bright beam. Again we came where these fair waters glide And murmur to the stones that stop their tide With the soft music of a lover's dream. No mighty river pours through this green Isle His deep and heavy billows; but each vale, And every hill and shadowy ravine Have streams and sparkling waters which bewail Their lot with pleasing melody. Unseen By their green banks they flow, and in the sun beams smile.
168
i XXXV. Paddy Fields
Few fields are guarded by a mountain chain More bold and more magnificent than these. Above this valley the fresh morning breeze Weighs its light wings. Clouds drop their rain Softly and fruitfully upon the plain. A dark and massy belt of forest trees Frowns from the mountains brow & yet they please The eye. But these green fertile fields sustain The life of man. And near them flows the river, With all the joyous spirit of a fountain Burst from the rock: thus may it flow for ever, Beneath the cool shade of the lofty mountain. But though the rocky river-bed be dry, Still may the clouds of heaven a plenteous stream supply!
XXXVI. Watercourse
The feet of Englishmen have rarely been Along the bed of this swift watercourse, Where guides and pioneers unite their force To lead and clear our way. Bright and serene The water flows, as moves the night's fair Queen Through the blue sky, along where now my horse Doth bear me gently, not without remorse At marring the stream's mirror. New the scene, And strange and wild. Now hear the native guide Shout forth aloud, not unmelodious cry, Which echo answers from the mountain-side, While sister echoes waken from on high Responsive shouts of natives in reply And our rude train is swiftly multiplied.
169 XXXVII. Natives
They follow us with keen inquiring looks Such sights not oft are seen among these wild And trackless hills and vallies. They are mild And timid in their bearing. O'er the brooks, And streams, and roads of craggy rocks, Up steep ascents, they follow. Mother & child Crossing her side, black men, the mountains piled O'er mountains, blend to fill a scene that mocks Description. Thus in secret spots we find, Remote from the world's business and Life's care, Things that will throng into the thoughtful mind, And sooth the heart through many a coming year, Benignity of beings, rude yet kind, Hid Nature prodigally grand and fair.
XXXVIII. The Bogah
Could we forget the gross idolatry O'er shadowing this bright island, this were holy, And dedicate to Nature. Melancholy In these large boughs doth lodge invisibly. But fair and beautiful must ever be This sacred Tree of Buddha. It commands, From this bold eminence where proud it stands, As glorious prospect as the eye may see. The distant hills of Ouva lean in might Upon the sky which brightens to receive them And in her concave soft repose to give them, And spread o'er their blue heads a flood of light More near the mountain-curve, and deep ravine, Glen, vale, and mighty forests fill the scene.
170 XXXIX.Mountain View This mountain curve shone like the crescent moon At its broad base: Each mountain was a horn On either side, bright as the breathing morn, With the first splendor of the uprisen sun, When from his chamber he begins to run His race. Beauty between these heights was born: All things seem joyous nothing looks forlorn O were I on this mountain-pass alone When the bright sun comes forth in all his glory, And with wild joy flashes his ardent beams O'er all these vallies, and each promontory And mountain top are bathed in blazing streams Of light, and every aged mountain hoary Renews his youth, with life, with gladness gleams!
XL. Lower Ouva The mountain—chain is past and on the right The lower Ouva breaks in majesty The splendour of the prospect fills the eye, And doth content the soul more than the sight. The impress of the Only Infinite, The glory of the Majesty on high, Are in these mountains everlastingly. Spirits of beauty revel in the light Of those dim shadowy mysterious spaces Between the lofty summits which were made By the One Hand that hath left awful traces Of ruin in the world. Distant in shade The spectral range is stretched. From his far bed Sublime the regal Doombera rears his head.
171 XLI. Allutnuwera
The thorn protects the beauty of the rose; The hardest rock pours forth the purest spring; Lone heights, that bird & bee with easy wing Attain, we toil to climb. The valley of repose, Through which full many a limpid streamlet flows, The sweets of ease to our worn limbs should bring After our toilsome way. The blossoming Of fragrant flowers rewards us. Richly grows That fruit of earth which forms the staff of life; The valley smiles with plenty; and the tops Of the tall hills are green with infant crops. The beauty of the mountains, melodies Of streams that struggle with a seeming strife, These charm the sense, and make the soul more wise.
XLII. Sunday at Allutnuwera
Doth the warm incense of our prayers arise Unhallowed in this spot of loneliness And beauty? Will not the Almighty bless With grace our aspirations to the skies, From this low Resthouse, with the ministrelsies Of Nature floating round us? Not the less, If pure our bosoms of gross worldliness, Will He, whose love the loneliest birds supplies With food, and makes them Nature's choristers, While the whole heaven with their thanksgiving rings, Answer our prayers amid these lonely hills, Though here no consecrated building rears His head sublime to heaven. The heart which brings Pure thankfulness to God, His mercy fills.
172 XLIII. Nature
I am not satiate, nor my task is done. But I've escaped from feelings terrible, And looked on Nature. Broken is the spell Of sorrow. I have held communion In His vast works with the Almighty One: I have seen mountains above mountains swell, And at heaven gate their tale of wonder tell. These works are His, who from his viewless throne Looks down upon the beauties of this world, A speck in His creation, mid the stars Which He into their several orbits hurled, Yet full of might & beauty. In my heart Fair Nature hath made lighter my dark cares; By Nature's God my spirit hath been blest.
XLIV. The Temple
The Sleeping Idol, could he but lift up His pondrous form and rise, would sleep no more. Were he a God, with what delight he'd soar Invisibly above you mountain top; Nor his proud pinions would he deign to stoop Until he rested in the upper skies, Ringing aloud with heavenly harmonies: Nor would he leave without the light of hope His votaries on Earth, but hover o'er, And veil their heads with his incumbent wing. Who Buddha's incantations would explore, When love and faith, and everlasting truth, And heavenly glory, and perpetual youth, To blessed spirits eternally will cling?
173 XLV. Procession
The torn toms sound and now ascends the hill, Preceded by the priest, the Buddhist train. The dagoba once rounded by this vain And superstitious pageantry, brief while A loud shout rends, the air then all is still. But now the tuneless tomtoms sound again: A flute, like a shrill bagpipe, strikes with pain The startled ear, & Discord bath his will. The temple next of the dread Demon-God They circle round. The Lotus flowers within, And cocoa flowers, are offered at his shrine. But ere they durst approach his dark abode, They lave their hands with water. Papal Rome! Blush at thyself in Peter's lofty dome.
XLVI. Rock Valley
The Druids loved the borad and leafy shade, Cast by their old hereditary oaks: But had they known this valley of steep rocks, By Nature's hand they might have deemed it made For their most secret rites: The mountain's head, Crowned on two sides with blackened massy blocks, Which have sustained the intermitted shocks Of Tempest through all time: these green hills spread Before them: and at distance more remote From this small elevation to be seen Those soaring mountains, an enormous screen, Girding a view of beauty, beyond thought, Of vale and mountain, ne'er to be forgot By one who stands above this deep ravine.
174 XLVII. Rock Valley Descend this hill, and enter the ravine. There you will find what were a foaming fall, Flung from the foot of yon dark mountain tall, When floods impel it, rushing on between The mountains it hath cleft, till it be seen Dashing o'er stones where now it doth but brawl: Then rock to rock, and stream to stream will call With torrent voice. The mind of man may glean Deep wisdom mid these mountains, crags, & trees, Whereon now hardly breathes the softest breeze: The fall flows on with low and lulling sound: All things repose in slumber and at ease: But when the Tempest Spirit once hath wound His startling horn, terror will here be found.
XLVIII. Portuguese Fort No common mind selected this fair spot: Its beauty fades not with the lapse of years; The people's fame is quenched; the nations fears And fortunes make a melancholy blot On Fame's white roll. But this green grassy plot Can perish but with Earth. View those vast tiers Of mountain above mountain rising, peers Of mighty Nature. No, I marvel not That this smooth mound hath stood the test of time, Protected by this overhanging rock, Which hurls defiance at the Tempest's shock; And viewing mountains which few feet can climb. These were enough: but other strength remains; It almost touches these majestic plains.
175 XLIX. Elephant Plains
If Earth did even blend high majesty With faery beauty, 'tis in plains like these. Again I visit them: and, as the breeze, I wander at my will, and as my eye Invites me. From this hill, as suddenly As lightning's flash, a faery scene one sees; Clouds massy shadows, dark as forest trees, Fling on the mountain sides, and, wantonly, Patches of dazzling sunshine fill the space Between the shadowy clouds, bright as the morn, And the uprisen sun in all his glory: A lofty range of mountain tops is borne Upon the reeling sight, a giant race; Here Nammoonnakoolle' frowns there Doombera dim and hoary.
L. Another View from the Elephant Plains
From this old Fort glide down the grassy slope, And bend above the shadowy ravine, Whose depth profound is indistinctly seen. Above you Nammoonnakoolle's double top Peers bright and blue, and far as distant hope: His brow and body have a mountain screen Of tall and sharpridged hills, as bare and green As these smooth waving plains. The blue skies stop Your upward gaze. Then cast your eyes below, From the soft green of that tall mountain's brow To the black rock that guards his awful feet, Precipitously cleft. The waterfall Thence flings his streams into the vale retreat Of gentle beauties which the soul enthrall.
176 LI. Ragalla, from the same plains
We quit our guide, and from the path diverge: Adown a green hill side w'ere now descending, The plains, the vallies, and the mountains blending Richly in view. Our way we downward urge Through a dark belt of jungle, and emerge Beyond the small ravine. We climb the hill, And gallop o'er the plain, but keeping still In sight the giant Rock, which seems a scourge To whip the winds that wail above his head: His many-coloured columns o'er the plains Stand bright and beautiful. Haply are bred The infant winds within his hollow coves, Or there he binds the angry storm in chains, Till weak its whisper, as in leafy groves.
LII. Bivouac on the Elephant Plains
Here is our rest, after a glorious ride Through scenes of which the portraiture were vain. All that refined imaginative men, In the rich pomp of colours, and the pride And majesty of words could do, were wide Of wished success. Pencil or poet's pen May swiftly sweep o'er mountain, vale, and glen, Nor penetrate where Beauty's self doth hide Her loveliness.* But here our limbs may rest, Our lungs respire, our aching eyes repose: 0 could it lull the bosom's sleepless woes, And tranquillize the fever of the heart, This tent of branches were indeed a nest Well fitting this delicious day to close!
*Ah! That such beauty, varying in the light Of living Nature, cannot be portrayed By words, nor by the pencil's silent skill: But is the property of him alone Who bath beheld it, noted it with care, And in his mind recorded it with love. Wordsworth's Excursion. Vol.5, p.380.
177 LIII. Same
`Twas night. I stept forth from the peopled tent. I could not sleep while all around me slept, While every thing such deep deep quiet kept As scarce to be inaudible. Content, Or still oblivion her shade, seemed sent Upon the Earth. From half-quenched fires escaped Few flickering flames -- all else in shade was wrapt. The Moon looked dimly from the firmament. One horse alone cropping the grass I heard With pained sensation: and the Indian bird Of night chirped tunelessly; unlike that lay Of one sweet nightingale* beneath a moon More fair that sung all night, and in the day Ceased not to sooth thine ear, long lost Beloved one!
*See Poetical Sketches of the South of France, p.82
LIV. Influence of natural objects on the mind
I have been asked, what spot of this fair Isle, Whose beauty hath for many days been spread Before me, I preferred. I gave not heed To the true feeling of my bosom while I answered. But if mountain-pile on pile, Innumerous vales where scarcely foot can tread, If rivers rolling o'er their rocky bed, The rushing waterfall, the rippling rill, Forests that darken on the mountain's brow, And fling a mystery o'er the deep ravine; If all that crowds upon my memory now All that the heart hath felt, the eye hath seen, Can please, or sooth the soul, I only know I have been soothed wherever I have been.
178 LV. Retrospection
I have been soothed by Nature. But whate'er My eye hath seen, my solitary mind Never to One dear object hath been blind. They viewless spirit hath been with me where My soul hath felt excitement: thou didst cheer My onward way: thy voice, in each soft wind That breathed on me, I heard. And oft behind I loitered to let fall affections dear, Amid the heart of mountains, that alone I gazed on scenes that would have charmed thy soul, For such have soothed thy sufferings, & none More loved the mountains when grey Evening stole With shadowy steps across them. Thou art gone Where loftier mountains raise, where fairer rivers roll.
LVI. Mountain Solitude
Once more among the mountains, and alone, If fitly it be deemed a solitude To be with nature, though her aspect rude And wild may seem. Musing I wander on, Knowing that Life's most precious things are gone. I trace once more the paths I late pursued, This gloomy Pass, this universe of wood. And you vast pile of castellated stone I recognize as a familiar friend And now emerging from the forest gloom, The lights and shadows of the Evening blend In this sweet vale whither again I come: And homeward as my steps I slowly bend, Of happier thoughts this valley is the home.
179 LVII. Mountain Solitude
The Indian Bird his feathery head appears;* The streamlets murmur with a mountain sound; Once more the insects' sharp shrill horns are wound, Their chorus-cry is ringing in my ears; The tall trees frown among their dark compeers; All things that love deep solitude abound In this Black Forest. Where nought else is found, And this dark wood's deep loneliness nought cheers, Voices are sent by His Allwide command, Before whose face planets & suns appeared. And o'er this valley where the pleased eye wanders, Through whose ravine its little stream meanders, The hills are hung in beauty by the hand Of God, and sweetest melodies are heard.
* The Peacock Mountain
LVIII. The Keena Tree
There were a deep and oppressive gloom Hung over these thick forests, if no flower, No trees of bright & varied hues, had power, Not to dispel the darkness, but illume. Such are the virgin beauty and the bloom Of one white blossoming tree, whose fragrant dower Covers its head with light, as a snow-shower, Which doth in colder climes the seat assume Of lofty mountain tops. Like drifted snow Of purest white, these fair trees spot the woods; Within their flowery covert gently broods The wild dove o'er his voice in seeming woe. Not lovelier on thy consecrated throne Ancestral cedars wave, 0 Lebanon.*
*The Keena Tree is a species of Cedar.
180 LIX. Forest Trees
And other mountain daughters of the wood, Which the morn breathes on with her freshest breeze, Are beautiful to look on; Such the trees, Whose modest leaves retiringly elude The sun's embraces, scarce to be withstood, When from his loftiest throne o'er land & seas, His noontide beams shoot downwards, shrubs like these Such glance would wither. Winds, breathe not too rude; But lift them upward with your unseen hands; Their bright green taint not; nor the tender bloom Brush off, whose freshness unpolluted stands Dimly upon their dewy leaves: release The splendid hue o'er others that expand; Or bear them gently to bright Beauty's tomb.
LX. Spirits
If there be spirits in the midnight air, Upon the viewless wind among the trees, Amid the roaring billows of vexed seas, And in the gusts of storm; with these compose Spirits of starlight and of dawn more fair Spirits that with the freshness of the breeze Of morn head star and sunbeam with like ease; With whom in light no darken spirits dare To meet, or rustle with their shadowy wings One leaf whose such bright spirits rest. Each star, Gemming the clear sky of a Tropic night, Hath these divine spirits, and from far And high sheds down a heavenly light, The essence of ten thousand earthly springs.
181 LXI. Idalgasheene' Pass - Ouva side
The hills on either side this vast ravine Are as a billowy ocean, wave on wave Storm-tossed, where every billow makes a grave For each successive surge, but that this scene Is as the storm suddenly stilled. Between Each waving hill soft vales repose, and crave On love and admiration. He who gave Command to raving tempests, while unseen, Bade these green hills be beautifully still. Above, the mountain forest lordly stands, And smiles superior on his mountain daughters; Spirits of beauty lurk on every hill; The God of the wide universe commands; His voice is as the sound of all these waters.
LXII. Idalgasheene' Summit - Sunrise
Behind this near and forest mantled peak The sun is rising in the reddening east; A dully haze hangs on every mountain breast Upon the Southern side. Tongue cannot speak The beauty and the mystery that break With the glad day, as nearer to the west The eye is borne. Below each hill's dark crest Thin vapoury clouds their skyward journey take A field of snow seems lying on those hills, Whose whiteness is bespecked with their dark tops, The western sky of pale transparent blue Awaits the rising of the sun, which copes With clouds and shadows ere he burst to view, And plains and vallies with like glory fills.
182 L• LXIII. The Same The sun is risen, but I see him not; He lurks behind the mountain. The clouds rise More high,and bright, and mingle with the skies; They struggle with the mountain-tops, which spot, Not mar, their whiteness. Would it were my lot That scenes, like this which visits my glad eyes, Were ever in my view! The light that lies Softly among these sloping hills I note; The mountain ridge beyond it;* and the west Now glowing into glory. Ouva behind, While, here the soul lights, shades, vales, mountains feast, With all his waving mountains seems imblest Disturbed, and dark, and stormy, as the wind, By sorrow stricken, which can never rest.
*The Ridge of Adam's Peak
LXIV. Saffragam No more of bare and waving hills, no more Of mountain tops where the winds rarely sleep; Of cataracts, of bold and craggy steep No more. Welcome these woodlands, and the roar Of rivers, and of waterfalls, which from Their waves with voice melliflously deep, And laughing rivulets that lightly leap. I would be soothed; I do not wish to soar On eagle wing, or with the billowy spray Of maddened ocean, like the sea—bird, play. What through my bosom never can be light, Since then, Beloved one, wert torn away From my lone heart, the Evening of my day May be as soothing as a Tropic night.
183 LXV. Saffragam
Welcome a purer, a more cloudless sky; Welcome a milder air, a softer breeze; All things around look happy, and at ease. Some falls may be profounder, and more high Some mountains, rocks more rugged. But the eye Can never rest on hills and streams than these More lovely, fairer falls, and forest trees More green in every vale; Satiety Of pleasures that disgust not. Over all Is reared a mighty mountain—girth of green, Enormous barrier of a rocky wall* The God of Nature interposed this screen, Sublime of aspect, vast, majestical, To fence from evil this delicious scene.
*Green on the side described, and smooth; but terminating in Adam's Peak, which is craggy and precipitous.
LXVI. Adam's Peak
The rain hath cleared the sullen clouds away; Vapours and mists are gone; and the tall Peak Shoots into the sunny sky its cone. Break Upon the glad sight, with the sun's first ray, Mountains and vallies which, but yesterday, Were overhung with mist. But now they make Glorious amends. Bright Beauty is awake; And in the vales and o'er the mountains stray Aerial shapes. Shadows and lights combine Their magic influence 'neath this lofty cone To clothe the hills with the Morn's varied hues, And like sunned snow to make the white mists shine. And through the shadow of the Peak we love, Flung on the mist, `tis on the mountain thrown.
184 LXVII. The Dead Pilgrim
These bones now bleaching in the sun of heaven, The broken skull, rent garments and the leaf Of talipot, reveal a tale of grief Who feels it not, is scarce to be forgiven. The man, by wretched superstition driven To climb this rugged mountain, sought relief To his beclouded conscience. But how brief His journey, who up this tall steep hath striven, These relics show. And whether by the force Of discipline austere, or how, this weak, Misguided Pilgrim fill; whatever source Of evil wrought his death, or heart did break, The spectacle is piteous. Pilgrims! speak, Why from this pathway not remove the corpse?
•The remains of a human Being, with the remnants of the native habiliments, were lying on the pathway of ascent to the Peak.
LXVIII. Portrait on the Rock
Thanks to the mandate of the Kandian King, That bade these steps be cleft in the bare rock, Which would, uncleft, the weary footsteps mock To reach the summit. The wild birds may wing Their airy way to the tall Peak, and spring Whither my aching eyes can hardly look Sure was his foot who stood on this smooth rock, And carved this Pilgrim with raised hands that cling. Palm pressed to palm, in attitude of prayer. While I bewail his ignorance, I feel Such pity as almost to drop a tear: And when I think our human woes to heal, Impelled the Son of God our form to wear, Shall such dark minds, I ask, ne'er know his seal?
185 LXIX. Adam's Peak from Ratnapoora Before sunrise
Two mornings since on thy sky—pointed cone I stood at this still hour: and on this morn Thou and thy sister Peak, a double horn Of mountains loving not to be alone, Vie with the rising sun in beauty. One, Who not one hue of nature e'er did scorn, Looks at the tints of deep blue that adorn Thy crest with speechless awe. Majestic Throne, Of beauty, and sublimity, and love! The rising sun, as grieving at thy glory, The pride of his preemience to prove, Things from his own bright front on yon thick shrouds Of vapour! Ye twin—mountains, grey & heavy, He dims your blue Peaks with his envious clouds.
LXX. Ratnapoora
"It is a beauteous evening, calm and free”* The sun bath sunk behind the western hill; This river flows in silence; all is still In this lone valley of tranquillity, As the soft sleep of new-born infancy; Here Nature tells of nothing that is ill. Such spots as this defy the painter's skill, Or poet's to depict: the deep profound, The stillness of repose, might, majesty, And power speak as the thunder from yon ranget Of dim blue mountains beautiful & strange And wonderful the sense, Spirit of sound, Stiller than stillness, deeper than revenge: The unseen God of Nature breathes around.
*Wordsworth t"Listen! The mighty Being is awake And doth with his Eternal motion make A sound like thunder — everlastingly" Wordsworth
186
L p LXXI. Kaluganga
To the broad base of Adam's Peak thy spring I've traced, calm River, on whose placid breast, Urged on by a deep current which nor rest Nor strong obstruction knoweth, I shall wing My smooth way from this valley. Thou wilt cling To my best thoughts; thee memory will invest With sanctity which is by time confest The purest attribute of one loved thing That bath past from us, as thy waves, 0 River, Flow to the ocean, silent as the thought Of grief. Fair stream, flow thus for ever! With the dim spirit of the past thou'rt fraught; Feelings & things, to be forgotten never, Within my lonely bosom thou hast wrought.
LXXII. Going down the River
Many such nooks as this start into view, As on the unruffled bosom of this river I glide along, silvan, and green, and ever O'er-canopied with waving boughs. The hue Of various trees, the willowy bamboo Hanging above the stream that seems to quiver, As curled by the soft breeze with joy, can never Love in my mind their mirror. The clear blue Of Ether, the green hills, so round and soft, Beneath as soft a sky, oft-times intrude Upon my eye delighted, and as oft Retire, then reappear unwilling to elude The sight. And now my eyes, no more aloft, On the fringed banks, & on the waters brood.
187 LXXIII. Rapids
And now the Rapids shoot the boat along Strongly, swiftly, & rushingly between Banks of big pebble stones. It is a scene Of pleasing interruption, with the throng Of the strange boatmen's voices, and the song Of rolling rapid waters: change, I ween, Of talk and busy noise from the serene And noiseless motion of our course among Sameness of trees, monotony of sound, Soft plashing of the oars, the silent waves, Lulling the sense of him whom they surround. But all is still again: and hardly heaves The glistening water; and the hushing leaves Wave, but not whisper, on yon verdant mound.
MTV. Rivers
Fair rivers are my passion. I delight In the clear mirror and the smooth expanse Before me now; the images that dance Upon, or sleep beneath the wave in night Of deep reflection, yet reflected bright To such as sail above them. Time & chance Give no things lovelier than what here enhance My little inland voyage, and requite Dull days of sameness. The rich wooded shore, Above, below, — in water and in air; The merry birds; the dipping of the oar; The gorgeous kingfisher; and, native hare, The Peacock's cry is music to my ear: All nature is harmonious and fair.
188 LXXV. Approaching Caltura
This placid River widens; and become More deep the waters as they near the sea, The mightiest Deep of all the deeps that be. This river floweth to its ocean—home With seeming promise never more to roam: Calmer its front; a tranquil dignity Rests on its broader wave; and quietly, As it were conscious of a coming tomb, It smiles, as saints upon the bed of death. If outward things proclaim the inward mind, This river is a living spirit; and breath Exhales from its curled bosom, as the wind Breathes o'er its moving waters; and it hath A feeling heart that never is unkind.
LXXVI. The Sea
Once more I hear thy voice, deep sounding Sea! Thy hollow murmurs fill my ear once more! I late have listened to the gentler roar Of inland waterfalls and they will be Food for the mind. But far unlike to thee, And the hoarse thunder of thy ancient shore Are mountain streams and falls. Vain we explore New scenes for beauty. Everlastingly Thy voice doth awe the thinking heart with fear Which it doth love. I've watched thy billows roll In many a clime the moon-beams on thy breast I've gazed on in deep silence. Now I hear Thy voice sublime once more: and my stirred soul Records her joys & griefs, & is at rest.
189 LXXVII. The Sea
As in mine ear, thou seeming boundless Sea, Thou singest thy one deep, dim, hollow song, Which soundeth all the day, and through the long Dark night, unweariedly, continuously, I muse, until my spirits wed to thee; Thoughts crowd upon my mind with current strong, As wave on wave, a multitudinous throng: Thou art the image of Eternity. While thousand thousand ships above thy broad Unfathomed depths, and not untroubled breast, Have ridden without weariness or rest; One foot of man, but One o'er thee hath trod With more mysterious might thy might opprest, It was the foot of Man, it was the foot of God!
LXXVIII. Return
Yes, loveliest spots of this our Earth I've seen, And glorious views from many a mountain's head, Where mountains over mountains seem to tread, And most secluded vallies have no screen To shroud them from the eye. And I have been Adown fair rivers, and to where they lead Traced from the mountain's foot their infant bed. But what avail the beauty & the sheen Of bounteous Nature even in this blest isle? The very roof tree of my house is rent, Once built by Love an enviable pile. The breath that breathed for me alone is spent, And with that breath my dearest blessing went And I return not to the One loved smile.
190 LXXIX. Resignation
Thy will, 0 God, be done! I will refine At no event, how harsh so e'er it be; For since it is thy soverign decree That fierce Affliction's fire alone refine And purify thy Servant, be it mine To bow before thy awful Majesty With brokenness of heart, yet ever see And feel my will controlled, subdued by Thine! There is a world where frailty is forgiven, Where sin & sorrow know their place no more; Where tears & death & solitude are o'er, Where all this worlds obliquities are even: Departed friends will meet on that blest shore, And bathe their spirits in the light of Heaven.
LXXX. Conclusion
I drop my pen, — and muse upon the past. Sorrow, infirmity, and gleams of light Hover above my page, but rarely bright And cloudless the mind's view. Joy cannot last One moment it is gone. The soul can taste But not digest its gladness. And a blight Strikes this world's flowers, and sorrow dims the sight Of mortal eyes; until Life's lamp doth waste The oil of man's existence upon earth. In our few hours of purity of mind; Of love of God, compassion for our kind, True joy is found. Round the domestic hearth The bosom's best affections are entwined: Death perfects all by a celestial birth.
191 II -7mod
3g,10 IN Notes: Part 11
After an interval of not quite a twelve month from my first excursion from Colombo into the Interior of the Island, I once more found myself on the road to Kandy. I travelled the greater part of the way on horseback, a mode of travelling indispensable on further advances into the interior, except where, as in the ascent to Adam's Peak, one is compelled to walk.The Sketches, II and III were suggested by the scenery between Veangodde' three stages from Colombo, and Ootooankande. The road indeed from Henneratgodde', two stages from Colombo, is very beautiful, and improves at every stage. On escaping from a more populous place, especially with the necessarily monotonous character of a fixed Tropical residence, the relief of silent nature is inexplicably delightful and soothing to the lover of green fields.
"There is a blessing in the air. Which seems a sense of joy to yield To the green trees, and mountains bare, And grass in the green field"
Few of the mountains in Ceylon, however, except in the Ouva Country, can be said to be bare. They are generally said to be covered with forest and jungle. The first part of the road presents quiet pastural scenery. The cocoa-nut trees soon cease to be the traveller's companions. When every object is softened and defined by the moonlight, and the trees are naturally and irregularly dispersed, and paddy fields and objects peculiarly Indian are unperceived, fancy and association might transport the English Traveller to the quiet pastoral fields of England.* But alas! dark faces, melancholy feelings, and sad realities soon dispel the pleasing illusion.
"When in the eagerness of boyish hope, With a huge wallet o'er his shoulder flung, A nutting-crook in hand, he turned his step Towards the distant woods"
*There is a species of jungle plant, which at a distance very nearly resembles our common nut trees, and imposes, not unpleasingly, on the schoolboy associations of one, who, like myself, had hunted our native and beloved woods and green fields from boyhood;
194 At Veangodde, there is a very comfortable Rest House, delightfully situate on an eminence on the right hand side of the road from Colombo. The bungalow is circular, and composed of the ordinary rooms of a Rest-house; and around the whole of the interior accommodation winds a spacious verandah, which contributes to the comfort of the inmates by a free circulation of air. During the late Government it was a place of more importance than it has been since the phenomenon of a Mail Coach has appeared on the road from Colombo to Kandy. It is an Indian scene yet the national objects, as viewed from the central sitting apartment, are such as to impress the lover of nature with the idea, which is ever familiar to his thoughts, which, in the mighty world of eye and ear, the Almighty speaks but one language. The face and leading features of God's visible creation are the same over all the habitable earth. The differences and distinctions confirm the general rule. They arise from difference of the climate and distinction of manners.
IV
This sketch was taken from an eminence above the road at a little distance from, and below the rest house, which is pleasantly situated on a more lofty eminence. The surrounding scenery is truly magnificent. It is a vast amphitheatre of nature. The "forked peak" is a conspicuous object for many miles before you reach the base of the mountain. On approaching Ootooankande' the traveller perceives a sharp natural spine, as it were, clad with trees, embosomed in forest and jungle, and pointing to heaven. At a distance it is a beautiful landmark. It is the loftiest of the range of mountains which intercepts the view of Kandy itself. The view is very fine all the way from Mahahaine; and as you come nearer to Ootooankande' the magnificent valley, which it overlooks becomes visible. From the knoll, whence the sketch itself is taken the vast basin, surrounded on all sides by richly wooded hills, and itself as thickly wooded as the glorious mountain-girth encircling it, has an imposing effect on the imagination. Conspicuously above all stands the Peak, with its unequal fork, which in some positions presents a double peak, like (to use a familiar image) a fork with a broken prong; and in others, the single and loftier one alone visible, it may be resembled to the fabulous unicorn with the solitary horn in its forehead. The whole vicinity of Ootooankande' which is comprehended in this valley and the surrounding hills, is both beautiful and magnificent.
195 V
This remarkable Rock, which is a striking object on a clear day on going over the Pass of Kadeganava, is commonly called the Yam Rock, from of course, its supposed resemblance to a yam. But it is much more like a roofed house, with the gable end towards the greater portion of the road, from which, however, it stands at a considerable distance amid the rocky mountains of that wild country. It is indeed apparently the central mountain.
VI - VII
Every one who has lived near the sea-shore must be sensible of the change on going into the interior of any country. In this island the scenery is more decidedly changed than in any country, with which I am acquainted. The scene described in these two sketches is near Kandy, on the road to the Madawalatina Ferry. It is a part of the romantic river, the Mahavaella ganga, which breaks upon the view at every point around Kandy. This comes upon me by surprise. The junction of the streams takes place as described in the sixth sketch. The united waters flow out of the basin, in a single stream, winding round a small peninsula, the banks of which are variegated by rocks and trees, and from which there is a delicious backward view of the river, and of the woods and hills in which this portion of the Mahavaella Ganga is completely embosomed. The one smooth stream, as attempted to be described in the seventh sketch, yet running with a strong current, probably an undercurrent, with almost imperceptible falls, or lapses, scarcely breaking the surface of the water, flows not far alone nor unobstructed. It has no sooner passed the peninsula than it is broken into a broad expanse of water, spotted with rocks and isles, which altogether presents an entirely different scene. It is less calm and composing, but quite as pleasurable. A friend (from the Continent of India who was delighted with our island) and myself descended from the road into the bed of this diversified expanse of rocks and isles — if clambering from rock to rock could be so termed. We counted, I think five little green and wood-clad islands, or islets, between which the water beautifully and swiftly ran, not roaring, but struggling, and babbling, and as it were boiling over pretty rocks, and making the prettiest falls in the narrow courses which separated the various islets. It was spotted, or rather dotted, moreover, with smaller single rocks and stones of different sizes and shapes, some stretching like long stripes, or irregular lines along the water; and some standing more perpendicular out of it. The Sketch I have made in verse were imperfect, without this supplemental one in prose. There had been a record flood in the island, and this might have broken up the bed of the river in this variegated and beautiful manner.
196 VIII — X
This walk is made from the grounds of the Pavilion, and winds round a hill which, at various periods, shows every part of the surrounding scenery. It is in some degree like the delightful walk round the Castle hill at Stirling in Scotland. The first two sketches were drawn in my first visit to Kandy, the third in my last. The mountain, which I have called by the popular name of Doombera Peak, (its proper name is Hoonnas-giria, 4,990 English feet above the sea) or as a noble object from Lady Horton's walk. When covered, or rather shaded, with clouds as described in the last sketch, it is a very fine spectacle. It is always dark and sombre in its appearance. The whole of the Condasale' Road, and the course of the river, described in the twelfth and thirteenth sketches are distinctly seen from this walk.
XIII
Condesalei was, I believe, a favourite residence of the Kings of Kandy and, I understand, the name has reference to this fact.
XIV
The effect of these temples upon the imagination of a stranger, is all that is attempted in the text. The huge Colossal statues generally 18 feet long, (but in some temples I understand as much as 40 feet) where recumbent, are very imposing at first view. Those 1 saw at Kandy were hewn out of the solid rock. I saw one also at Ratnapoora of the native rock. I am indebted to a friend, who is versed in Buddhism, for the following account of both "Buddha recumbent", and "Buddha erect".
"Buddha recumbent"
"An opinion generally prevails among Europeans that the recumbent images of Buddha are designed to represent him in that state of "Everlasting sleep", which the attainment of Nirwana implies. This, however, is incorrect. In fact, reasoning according to the doctrines taught by Buddha, it is absurd — Nirwana implies total and final emancipation from existence in any state, and cannot therefore admit of personal identity in any form. And to use a figure of speech of the buddhists on this subject, there remained no more of personality or identity of Buddha after he entered Nirwana, than there does of flame after being extinguished.
197 "This posture of the figure of Buddha is adopted in the first place to give with greater ease a full representation of his living figure, which was 18 cubits high, and proportionably bulky — and to raise such a figure erect either in stone or clay, would be attended with great difficulty — Besides it will be seen that though the image is recumbent it is always represented in full robe. Hence a buddhist would smile to be told that Buddha went full robed to Nirwana! The chief object of this posture of the figure is to represent him in a state of bodily repose, at the same time to excite the veneration of the credulous & superstitious worshippers, at the sight of a gigantic figure which represented a person who while living possessed the power expressed in one of his titles or epithets of dasabalo, that is, one having a power equal to the strength of 300,000,000,000,000,000 Elephants!"
XV
"Buddha Erect"
"The images of Goutama are placed in the Viharas or temples, in three different postures, standing, sitting cross legged, and recumbent. The first posture is designed to represent him in his character of a public teacher in the act of delivering his doctrines on Sutras, addressed either to individual enquirers, or companions that he met with in the course of his travels.
After spending a certain period as an ascetic in the wilderness, maturing his views on the system he projected for mankind, he left his solitude, and collecting disciples around him, travelled over the greatest part of India within the Ganges, visiting the cities and the towns in these courses, and in forms of speech, or modes of instruction peculiar to those times, developed his system to the world.
"The attitude given to him by the sculpture is one authority, this being required by the fact, that the system of Goutama Buddha, was violently opposed to the prevailing system of that time. His purely authentic notions were repugnant to the Bramins, who acknowledged in a sense, "a first living cause of all things" as well as an extended Pantheon of inferior deities; and he met with the most fierce opposition from them, which caused him to denounce these doctrines as the doctrines of devils.Thus he is represented as standing with fearless simplicity, mildness, and yet unmoved boldness, with his left hand placed open on his thigh, his right hand elevated to a line with his shoulder point pressed, but his thumb and forefinger joined as in the act of responding to assailants or inquirers, under circumstances as stated in the histories given of him, analogies to those of our Lord on occasions when he delivered his Parables and Discourses.
198 "The feature delineated in the statues of Buddha, though far from being calculated to impress the minds of Europeans with anything interesting or extraordinary, yet are regarded by the buddhists as exhibiting a character of infinite perfection.The figures are generally colossal with a full round face, large projecting eyes, thick lips, and large pendant ears, to us indicating imbecility of character. But these features have been celebrated by buddhist philosophers and Poets to such an extent that there is scarcely any end to the volumes both in prose and verse, which have been written on the subject. The following are some of the perfections indicated by the features in those images — Perfect harmlessness — Benignity — Compassion — Benevolence — Purity, ie., the passions entirely subdued. Every evil propensity destroyed — Omniscience — Perfection of knowledge on all things, and on all events, past, present, and future -- Readiness for Nirwana or final emancipation."
XVI — XIX
The Kandyan conspiracy of 1834, is matter of history, and no subject for a note to the few short poems, or stanzas, such as those in the text. But I happened to arrive at Kandy in the midst, or rather towards the close of the trial. All that I have attempted to describe, or shall now touch upon, is the picturesque appearance of the Prisoners in the dock. A Military Gentleman, who is a very good artist, took a sketch of the Court, an Engraving of which, especially of the prisoners, would be very interesting. It is extremely well executed.
The dock was divided into two compartments — in one of which sat the Chiefs, in the other the Priests. According to the Buddhist religion, not the highest chieftain can sit in the presence of these priests; and this inconvenience having been experienced on the first day, the division was made in order that, by a pious fraud, something of the nature of a legal fiction, the Chiefs might be seated. In one compartment then sat Moligode', late 1 s' Adigar; Dunuvella, late Dissave, better known by the name of Loko-Banda on the front seat. These were the two chief prisoners. Behind them sat the 6th prisoner Bambavadenia, late Basnaike Ralle. He was lower in caste, and different in costume. The Chiefs' compartment was divided from the other by a Talipot leaf. In the other compartment sat the three Buddhist Priests. The first view of the prisoners was uncommonly striking and imposing; nor could the eye be easily removed from them, for any length of time during the whole time that a person was in the Court. The dark Rembrant face of the first Adigar, and the restless, acute villainy depicted in the countenance of Loko-Banda, formed in themselves a very remarkable distinction, if not a contrast. But the three Priests so different in costume and general appearance, who sat in the adjoining compartment, formed the most decided contrast to the Chiefs whose costume was itself imposing - white and flowing robes, with a broad gold belt round the waist or middle, their heads 199 covered with a chieftain's four corned cap or hat; for "each seemed either". The Chiefs sometimes sat, and sometimes stood erect. But the Priests sat cowering, with their shining bald, or shaven heads, & with nothing but their yellow robe flung over one of their naked shoulders. The upper part of their bodies was in other respects entirely naked, and not black but tawny, something of the hue of their sacerdotal garments but not so bright. The Chiefs occasionally changed their position; Loko-Banda especially, who was extremely restless. The Adigar sat more still with his arm raised, as described in the text, displaying a massy ring of some precious stone upon his finger. The Priests sat in motionless silence, all eye and ear to what was going on. One of them, who sat in a corner behind the rest was peculiarly interesting. His eyes were never, for a single moment, taken from the Judges, on whom they were rivetted. They were all very striking. Their bright eyes literally glared from the recess in which they sat, and from their dark countenances.
The arrest of the second prisoner Dunnevilla, but better known as Loko-Banda was singular and as it was the occasion of a very excellent sonnet by my respected friend, the Honorable Mr Serjeant Rough* the first Puisne Judge, and which he has permitted me to append to these notes, I shall relate the circumstances; he was arrested by Captain Stanners, His Excellency the Governor's Aid de Camp, while in bed. His child, I believe his only son, was with him and betrayed great emotion on the arrest of his father, insomuch that Captain Stanners, after he had delivered the prisoner into the custody of a proper guard, went back very kindly to comfort the child. The father, I apprehend, was likewise much affected, if we may form a conjecture from the good Judge's excellent lines which are as follows;
"'Tis hard, contend the wise, to mark and know, The secret coils of the barbarian heart: And oft, too true, is played a subtle part, Which of ingenuous passion quells the glow; Yet on a race, ere we reproach bestow, Let judgement, cautions, pause and cull the good. Midst craft and wiles, of ignorance the brood Within their breasts spontaneous virtues grow: Still not unfrequent burns paternal love, Constant & strong, with never dying fire; Affections fond the yielding bosom move, Enduring long — nor until death expire And the rude being, savage though he be, Is mild & docile towards his progeny".
*Afterwards Sir William Rough, Chief Justice. He died at Nuvera Ellia May 14. 1830. See Part III Stanzas XXXVII, XXXVIII, and note 200 XXI
This is one of the falls at Rambodde' ; and these lines were written on my second visit to Rambodde'. I had slept at Pusilava, just at the foot of the Peacock mountain, and rode to Rambodde to breakfast.
I would give some idea of the beautiful appearance of the valley in the morning, owing to the indescribable mixture and alternation of the mists, clouds, vapours, rain & sunshine. It rained during half the way to Rambodde, and all the way through the dreary black forest. When the forest was passed, and the valley opened before the eye, the rain opportunely ceased. White clouds rested upon the mountains in every variety of manner and form. Some lay — some hung — some rose up like mist from the valley. A huge mass of vapour was spread out upon the Peacock Mountain. The sun shone upon it, and made a rainbow, "scarfing the proud earth" with hues so rich and beautiful as the colours of the real peacock's neck. As I approached Rambodde the contrast between that more distant part of the valley, and the glowing side of the Peacock Mountain, was most striking. Rambodde was enveloped in a dark mass of dense clouds & vapours, which rose up like steam from the mouth of the fabulous infernal regions. This steamy dark vapour gradually grew lighter, as it approached the other end of the valley. And if it had resembled Hell the Peacock Mountain resembled Dante's description of the mountain of Purgatory. Indeed the divine comedy, or Vision, of the great Dante was brought vividly to my recollection on viewing the scene before me. Rambodde' however became lighter as I approached it and by the time I came within sight of the waterfalls, the atmosphere was perfectly clear. Four of these glorious falls were visible at one view; and the fifth, under the Resthouse; was audible. Two were on my left hand, one from the summit, and the other at the foot of the mountain; one at the farther end of the ravine, up which I looked, and one was distinctly visible from the top of the pass from Nuwera Ellia, which was immediately before me. All these were seen at one glance.
XXII
The beautiful mountain of Diatalawe' is at Mattooratta, a spot for climate and for natural beauty, unrivalled by any part of the island that I have seen. But the approach to it is very difficult. A party was made at Nuwera Ellia by a Military Gentleman who had been the Sitting Magistrate of Mattooratta; a situation which is now abolished. We spent a very pleasant day in his former habitation. Our ride thither was varied by the usual obstructions of this sort of Country. Matooratta plain is full of deep and almost dangerous bogs, which are not passed without some difficulty and curious and often comic adventure. We next passed through a wood for about two hours. At the egress from this wood, which is on the side of the hill above Matooratta, the view is very fine. But on 201 this day, the air was hazy. Matooratta itself consists only of a small, and now neglected fort, the buildings of which furnished stabling for our horses. The climate is deliciously temperate, as appeared by the produce of the garden of the house, which though overgrown and partially neglected yet produced fine vegetables, and shrubs and flowers, especially roses, in the greatest luxuriance.
The descent to it is steep, and as it were, of irregular stone stairs. The fort is a rising eminence in the centre of a valley, and quite shut in with mountain ranges, rather than Mountains. But there are a few single mountains eminently beautiful, of which Diatalawe' is the Queen. It is one of the most exquisitively shaped hills I ever saw. It stands in the centre almost of the other mountains which are separate from the ranges. It is, as it were, spaced all round by ravines and vallies, and stands out clearly defined especially in the incoming light, as I viewed it, shortly after sunrise. Its sides are indescribably beautiful and apparently fertile. At all events the sunbeams slept very sweetly upon them when I saw it, and I doubt not that the moonlight finds there a not unpleasing rest. We left Matooratte' by a different route by which we approached it. The ascent of the hill was difficult, being literally a series of vast rocky stairs. But when we had reached the summit, a finer prospect can scarcely be imagined. You stand, in one part, upon a long ridge of green mountain, like a mighty embankment of Nature, and a glorious view of mountains and vallies is prodigally spread out before the eye. The day was again hazy, yet much was seen — and all was beautiful. On the left hand, from this situation, begins the chain, or rocky ridge of hills and craggy prominences which surround the valley of Mattooratte'. The prominences are exceedingly bold and abrupt, with visible falls of water, shining like silken filmy lines in the sun, which in or after the rains are, I doubt not, sufficiently bold and full, and therefore beautiful. This ridge extends a short distance beyond Mattooratte' to the right as we faced it. At this point, with the intervention of a Valley, rises the elegantly formed mountain, Diatalawe'. Over this and the adjacent hills a little to the right, is seen the Doombera Range and Hoonnasgiria, commonly called Doombera-Peak, above Kandy. Beyond these might be dimly discerned through the haze the Matale' Hills, a very beautiful object from Kandy. And far to the right, the Bintenne' hills, at a great distance, which may be distinctly seen on a clear day, were indistinctly visible on this hazy day. Behind the eminence on which we stood, rose the woody mountains, through and over which we were about to pass. One is an almost perfect cone, and entirely covered with forest. The other is more rounded at the summit, and abrupt and craggy on the sides: and on the right hand of these hills, facing the range of hills first described over Mattooratta, lay the woody mountain over which we had passed on the preceding day from the Mattooratta plain to Mattooratta.*
*Our amiable Governor, Sir R W Horton had from this eminence viewed the surrounding scene, and, I understand, compared it to the lower Alps, and to views he had witnessed in Switzerland. This will give the reader some notion of its beauty 202 XXIII
After two unsuccessful efforts in the preceding year, I at last obtained a view from Pedrotallagalla, above the plain of Nuwera-Ellia. Adam's Peak, the Idalgasheene range, and the mountains on each side of it, and beyond Adam's Peak, were distinctly visible. The other side of the country was beautifully envelopped in clouds. The distant horizon was a mass of white and shining clouds, one piled above the other. They had the appearance of a country covered with snow, after a frost, under a clear bright blue sky, and with a glaring sun glittering on its surface: The Valley of Rambodde', at our feet, looked as if we could step into it.
XXIV
Nammoonakoolle' is the great mountain of Ouva, and one of the largest and the noblest in the island. Indeed among the larger mountains it is supreme in its majesty and beauty. It is entirely covered with dense dark forest, while all around it are green bare mountains. The effect of the contrast is very pleasing. The view of it, as I saw it, and where these lines were written, on the descent of the steep hill to Badoolla, above which rises this noble mountain, is in the highest degree exciting to the imagination. The deep dark dell at its feet, and the sense of undefined danger which the larger features of nature impose on the mind, mixed with the pure pleasure of their presence, altogether impressed me with feelings, emotions, and thoughts, which I cannot, and do not desire to forget. When Lord Byron "surveyed Parnassus, not in the phrenzy of a dreamer's eye," but really with the visual eye, more of his feelings, than he supposed perhaps, arose from "the fabled landscape of a lay". The power of association is so strong, and so full of pleasure, arising out of our earliest recollections, that it would have been impossible not to have felt it; "that man is little to be envied, whose patriotism would not gain force upon the plain of Marathon or whose piety would not grow warmer among the ruins of Iona"* And that poet is not be envied whose associations, as well as his imagination, were not powerfully excited by the view of Parnassus. Byron was too true a poet not to be affected in both ways. In a wild and unexplored country, like Ceylon, however, we have no such feelings to gratify. But, in Byron's own language "Nature is the loveliest mother still" And though this magnificent King of the Ouva mountains could not, almost beneath the line, be "snow-clad", he was magnificently tree-clad.
"Soaring tree-clad though his native sky In the wild pomp of mountain majesty"
*Doctor Johnson's Journey to the Western Islands
203 XXV
The birds mentioned are Paddy Birds, some white, some black. They are a species of cignet and always seen in paddy fields.t
XXVI
The Oumah-oya is one of the most lovely streams with the most witching scenery around it, which this beautiful island can perhaps present. We rode to it from Fort Macdonald, in our way to the Fort of Hambleattawelle', formed by, and projecting over the deep ravine, peculiar to the scenery of this island, were never more striking than in the approach to this stream.
XXVII
This was written on my second visit to Ouva, with the objects of which I was familiar, and renewed my acquaintance with them as old and valued friends. See note on LXI.
XXVIII — XXX
These sketches are descriptive of a small village, just below Hambleattawelle', to which we walked one evening during our sojourn in the little Fort. The headman, who was evidently an old man, on being asked his age, said he was an hundred years old. But when this was doubted, and he was told that he must have been mistaken, he instantly reduced his age to fifty. But he was a fine old man.
XXXI
This Dessave was the native Headman of Gampaha, of higher caste than the one mentioned in the preceding note. He was altogether of a different appearance, and in feature looked like a man of birth. He had a finely formed mouth, small ears, and the smallest hands and feet I almost ever saw. He was altogether, even in colour which though dark was not disagreeable, as unlike the ordinary natives of this island, as any of the high caste men on the continent of India. We spent a day and a night in his house.
tSee Part III Stanza III 204 XXXII
The Fort of Hambleattawelle' was constructed during, or shortly after the Kandian Rebellion. It is situate on a hill which commands all within reach of it. The view from it is the most extensive imaginable natural Panorama. The Idalgasheene range, the Bintenne' mountains, Walapane', ending with Nammoonakoolle/ and all her mountains — the whole visible from the centre. of upper Ouva, form together such a scene as cannot be depicted by pencil or by pen. It is "a mighty world of eye" and it can be known only by seeing it. The reference to "the Grampian Mountains" in Scotland will be understood by all who are familiar with mountain scenery of different countries. In however remote situations of the Earth, the resemblance of mountains and views and all the grander features of nature, will be equally perfect. It is now (1835) almost seventeen years since I first beheld the Grampian hills from Stirling at sunset — and the best description I can give is that which I find I drew at the time, and which, being so much in keeping with the character of this volume, I hope to be excused transcribing.
The Grampian Hills at Sunset
Like Sapphire palaces they met the eye, Nor can I paint the brightness of the hue, Which gilded these proud mountains, towering high, Seeming their bulk & splendor sought the sky, As their fit resting place. Deep tints of blue Brightened their crests & sides exposed to view, By the clear sky relieved, and many a dew Gleamed with a fairer light like drops of dew From ancient seat of Kings* I viewed these mountains, Their distance ruinished by their wondrous height; I saw them bathe in the soft glowing light, Shed by sun's last beams,-- celestial fountains Gilding their heads sublime with colours bright: Why faded it away, that glorious sight?
• Stirling in 1818
205 300011 We had a delightful day's journey from Hambleattawelle to Gampaha. We started at sunrise. The scenery, during the first part of the journey especially, was varied, picturesque, and magnificent. The mode of travelling, with the number of native servants, coolies to carry the baggage, and all the bustle of removing from one place to another, proves in itself a subject of interest to the European. I suppose with our servants, and those hired to carry the baggage, we would have had at least thirty persons and sometimes preceding and sometimes following us; and when seen at a distance, winding up and down the sides of the hills, I deeply regretted, as in the country I always do, my inability to use the pencil. We had not gone far from the little, but conspicuous, Fort of Hambleattewelle', before we came to the edge of a valley, with Nammoonakoolle' nobly bounding the view to the right along a deep valley or ravine, something like the narrower part of the Strathmore, near Cupae Angees in Scotland, where "Birnam wood" is but a step, as it were, across the valley from "Dunsinane". On the left hand and before us, lay deep and wide ravines, with every variety of light and shade upon them and along them; and in the distance, all around us, the eye fell on glorious mountains. We travelled a few miles by the sides of these hills, with vallies and ravines at our feet, and mountains above us and around us, until we rested beneath some trees for the attendants to come up. Descending the hill from this resting place, a noble view presented itself. A mountain was in front of us, separated by a deep ravine, covered with wood, and long lemon grass, and in parts craggy prominences of rocks thrust themselves out, as it were from the mantle of forest. On the right hand Gampaha, the bourne of that day's journey, was visible; its bold rocks having trees growing out of their crevices, and beautifully relieving the bareness and wideness of the rocks out of which they sprang. On the left hand were green mountains broken by ravines into various angular and conical forms and pointed prominences, and spotted with trees. Our next resting place was for breakfast, on the banks of another part of the beautiful Oumah-Oya than that which we had crossed, in our way to Hambleattewelle. The approach to this secluded and beautiful spot was not inferior to what we had already seen. The river itself we first, and not easily, crossed. The current is rapid, and the water deep in some parts. It is obstructed by the rocky prominences of its bed, which, though they contribute to its beauty, render its passage difficult. A large rock with trees upon it, formed a pretty island in the middle of this romantic part of the stream. We rested for breakfast on a rock and beneath some trees on the opposite side, from whence the part of the stream which we saw, appeared entirely surrounded with rocks and trees, and to have no visible outlet. A more secluded and delicious spot can scarcely be imagined, and in so delightful a climate of perpetual summer. Here sat four Europeans, three officers of the army, and an English clergyman, on the banks of a tropical river many thousand miles from our dear country, and where very few Europeans, living in the island, had been. We were very happy at the time, and soothed by the delicious scene around us. 206 The contrast of the scenery on each side of the Oumah-Oya, as we proceeded on our journey, next struck us. We were now leaving the upper Ouva country, and approaching Walapane'. The character of Ouva generally is that of waving green bare hills, relieved occasionally by a wood-covered mountain, and always by the thick and venerable forests which clothed the sides of Nammoonakoollei. Walapane is a hilly and mountainous country, covered with dense forest and jungle. We went along the side of the hill, through very bad roads (if they could be called roads) with those different countries in view on each sides of the stream — fields of lemon grass were sometimes visible in the valley below us, waving like green wheat, and the young paddy had the appearance of barley before it is in the ear. All else was wood, mountain, valley and ravine. We passed through Toopitia, which had been a military station during the war. The barracks are in ruin, and surrounded by a paddy field. The village is beautifully embosomed in trees. At length after a very fatiguing and hot ride, since we left our breakfasting spot on the banks of the river, we reached the village of Gampaha. We had some difficulty in finding the house of the Dissave. I was so overcome with the effects of the sun that I fell asleep on the top of a low broad wall beneath some trees, where we rested until our servants made inquiry after the house of the Dissave, who received us with great civility.
XXXIII —XLI
Our next day's journey was from Gampaha to Allutnuwera in Lower-ouva. We could not move a step without a guide during the whole day, and went through wild and unfrequented parts. At the Madoolla Oya, through which we passed twice, was our first halt; and this stream, I understand, separates the districts of upper Ouva and Walapane!. It is a deep and rapid stream, with large crags of rock projecting out of its pebbly bed, and is not passed easily. The Walapane` District is wild and picturesque, and very little frequented by Europeans.
After our second passage through the Madoolla-oya we came to a paddy field, surrounded by mountains; on one side of which ran a clear water-course, which was our only road towards the chain of mountains in front of us, over which we must pass before we could get into the country of Lower Ouva, whither our course was bent. Our guide went before us, and broke down the fences which obstructed our way even up the water- course. But the guide was by no means certain as to the road. He therefore resorted to the customary mode of uttering a peculiar cry, which, though on a low key, is distinctly heard, particularly amid mountains, at a great distance. It is rather a melodious sound; and the responses from different parts of the vallies, and the echo of the mountains, had a very pleasing effect. By the time we came to the termination of the water-course we found ourselves in a very steep and rugged road, followed by numbers of natives who were
207 first attracted by the cry of the guide, and afterwards retained by curiosity at seeing four Englishmen on horseback in these wild and unfrequented places.
We rested beneath a Bogah, a noble tree on an eminence of the road which we were ascending to the base of the mountain pass. The view was splendid. The mountain-curve, or crescent, which we were about to ascend and cross, was above us; around us was thick jungle something like fern, in which several of the timid natives lay couched like hares to look at us and were started up if any of us happened to diverge from the track we were pursuing. At our back was a circular belt of wooded mountains, which were those chiefly of Gampaha which we had just left.
We now began our ascent up the steeper part of the mountains. The view improved and extended at almost every step of the ascent. The vallies and ravines gradually opened; the whole country of Upper Ouva, with Nammoonakoole rising in the dignity and beauty above it, lay before us, from the top of the pass. The view extended to the Doombera Country and Hoonnasgeria Peak. 1 ascended a hill, forming the apex of one of the mountains, on the right hand of the Pass; the country on either side was truly magnificent. The objects already described in the part of the country we were leaving, and which would soon be entirely excluded from our view, were yet more distinctly visible, while the wild and rugged chain of mountains of lower Ouva, and the rich green vallies presented themselves to the eye on the other side of the pass. It is a scene to be felt, and remembered, never to be forgotten, and not to be described — I may merely mention that the mountain chain, which girds in Lower Ouva, differs very considerably in appearance from the Idalgasheene' and other ranges which bound upper Ouva. They are long, waving, and generally smooth and sweeping outlines, broken only and gradually by vallies separating one range from the other. But the mountains of lower Ouva form broken and jagged outlines, they are a ridge of mighty rocks, with bold and abrupt crags and precipices, and, admitting of every possible variety of light and shade. The vallies are eminently rich and fertile; and the smaller hills, within this wild and lofty range of mountains, are green, and covered sometimes with paddy plantations to the very top.
In these elevated situations the paddy is cultivated in layers or beds of earth rising one above another, and unlike the chive plantations in the mountain district of the South of France, especially in the neighbourhood of Toulon. But the greenness of the hills, and the richness of the soil reminded me of our own beautiful county of Devon, where cultivation is carried to the summit of the delicious green hills. Indeed the fertility of some parts of the Interior of Ceylon, particularly of Lower Ouva, gives promise of this Colony being made one of the most productive of the British Empire, if it were opened by the access of roads.
208 XLIV
"The sleeping Idol could be but lift up His ponderous form and rise, would sleep no more"
These lines allude to the recumbent posture of the Idol Buddha.in the greater portion of the Temples, & indirectly to the Buddhist doctrine of Eternal sleep, or annihilation. supposed this temple to be of this description, though I was afterwards told that it was a Demon Temple, or a Katragam Dewale. It had not a recumbent, but a small sitting cross legged image within. It is, however, like most of the temples, whether dedicated to Buddha or to Demons, in a beautiful situation, commanding the prospect, not only of the magnificent hills of the Lower Ouva, but of the Doombera mountains, especially the lofty peak of Hoonnasgiria.
I have been since told by the friend, who obliging by furnished me with the articles of "Processions, Buddhism, and Katragam deviyo", in the next note, that the procession was a buddhist procession; and that he doubts whether the temple be a Demon temple. The only information I can allege — and this is doubtful — is a passage of the Book of Dr Davy, who states that he learned, at Allutnuwera, that this temple was dedicated to the Kataragam deviyo, commonly called the Kataragam God or demon.
XLV
This procession, which we witnessed at Allutnuwera where the temple is situate, and where we spent nearly three days, from Saturday to Monday, was in the following manner and order. It began, like all processions, with tom toms, as the priest and attendants move from the priest's house, which was at the bottom of the hill. They slowly ascended the hill, sounding those discordant instruments. On the summit of the hill stand the Temple, and a Dagoba, which is a conical pile of stones built over some relics. They first went round the Dagoba, and then round the temple — after both of which circular processions they gave a simultaneous shout. The Priest offered first lotus flowers, and then coconut flowers, within the Temple. Next the whole party, who had not yet entered, washed their hands in water (I suppose consecrated after their fashion) ere they entered the temple. In the interior they knelt before a kind of Altar, and along with the priest uttered a low chant. The whole so nearly resembled the Papal ceremonies that, but for the costume of the priest, and one or two other circumstances one might almost have supposed himself to have been at the door of a Roman Catholic Chapel, instead of a Buddhist, or a demon temple. But the ceremony was not yet ended. They descended the hill with torn toms as they ascended and when arrived at the priest's house below, he read something like a Sermon, or exhortation, from their sacred books, to which the people reverently listened
209 with uplifted hands placed palm to palm. When this was finished, they repeated the same kind of shouts which they uttered on going round the Dagoba and Temple, and were dismissed.
As to buddhist processions, generally, I had the following article mentioned in the preceding note. When I made my first excursions in the Interior, and was at Allutnuwera, I was conducting a religious Periodical Publication, The Colombo Religious and Theological Magazine" and on my return to Colombo I invited my Correspondents to furnish me with an account of the origin and present state of Buddhism, Demon Worship, and the Worship of the Kataragam deviyo: on the first and the last I received Essays which will follow in this note that of Processions, and by the same writer.
Procession
The buddhist processions, called perahara (from pera before, and hara a feast) are very numerous, and considerable importance is attached to them. The one which annually takes place in the city of Kandy at the festival of the dalada, or exhibition of the sacred relic (the tooth of Buddha) is the most celebrated in Ceylon, and usually attracts devotees from every part of the Country.
But by far the greater part of the buddhist temples can neither command wealth nor influence enough to keep up these processions in any form, and but very few in the state manner in which they ought to be conducted. A temple must have been rendered peculiarly sacred in ancient days, by some extraordinary circumstance or event to give a renown sufficient to secure a revenue from the offerings of the people equal to keep up these processions. When a temple has this influence processions generally take place on the Pohodinas or religious fasts, four of which occur in each month. These fasts are so called from Poho, a phase of the moon, and diva, a day; hence they are regulated by the four monthly lunar changes; and the more rigid or pious Buddhists observe these festivals with great care and on such days will eat nothing until the procession has taken place, and the usual offerings have been made to the pilima, or image of Buddha.
The ceremonies which are observed on these occasions, such as, ablutions, prostrations and offerings to the image and have induced most Europeans who have witnessed them to entertain the idea that they are sacrificial in their nature. This however, is altogether a misapprehension; In none of the Buddhist ordinances is there any intention of sacrifice. The foundation of the system was laid in the very opposite principle. And every Buddhist, who understands this system, utterly discards all idea of any expiatory influence in his offerings; he simply regards them as thank-offerings, or the religious expression of his deep veneration and respect for the character of the founder of his faith. 210 At the same time he believes that when these processions, with their attendant offerings are faithfully performed, great merit attaches to such observances, and that to join in one religiously, secures the devotee an incalculable amount of merit which will meet him in the next birth! Buddhism
This system will never be fully and correctly brought to the knowledge of Europeans until many of its records, at present shut up in the Pali language, have been translated, or carefully studied by them, with a direct view to this object. Most of what has hitherto been published in our language on Buddhism must be lost sight of or forgotten, before we can form any correct notion on the system. It is not intended in this sketch to enter at large on the subject; otherwise, it would be well to consider, Ist what may be regarded as real in the system 2nd what is fabulous 3rd Its formula and religious ordinances as practised at the present day.
That which may be regarded as real in Buddhism, are the doctrines contained in the sacred texts of the three pitakas and looking to these records, the bramins appear to have truth on their side, who maintain that Buddhism was originally a sectarian schism in braminism; hence they have always treated the buddhist of later ages as heretics in respect to the orthodox faith — on the other hand the buddhists repel these notions with disdain, contending that the doctrines of the pitakas are coeval with the universe, and prior to any other form of religious faith. Buddhism, like some others of the Indian sects, no doubt had its origin in their ancient schools of philosophy. These were numerous, as early, it is thought as the oldest of the Grecian schools: and like them varied in their principles, and founded with the same object. Capila and Patanjali were two of the most eminent as well as most ancient of the hindu philosophies; and although they both belong to the saniga system, yet the former was an atheist, and the latter deist. Hence they founded five distinct classes of schools in the same general system, which divided the Eastern philosophical world on this important article of faith. In Sanskrit authors the Buddhas are generally cited as adopting the system of Capilla; and it would not, I think, be difficult to prove that the sutras of Goutama Buddha now found in the Pali, emanated from this atheistic school. It must however be borne in mind that the term Buddha, like the word philosopher, is merely an epithet, and was adopted by this class of the oriental literati as the latter was by the Greeks. And most probably the prevailing notion among the Buddhists, that there has been a succession of Buddhas from incalculable periods, had its rise in this fact.
It appears that the earlier schisms of the Buddhas being chiefly confined to differences of opinion on the metaphisical doctrines which treated of the origin, the process to maturity, and the extinction of the animating principle etc, did not excite among the orthodox that spirit of hostility against the Buddhists which was however 211 produced subsequent to the era of Goutma Buddha, the reputed author of the system as it now exists in Ceylon. Whether Goutama be a patronymic, or a scholastic name, may admit of doubt, though probably it is the latter: and if such a person ever did exist he may have assumed the name from that of an ancient Indian sage called Gotama who is said to have been the author of the nyaya system, which in many points resembles the dialectic philosophy of Aristotle. In an voluminous work called Milindaprashna most of the doctrines of this system may be found, particularly under the head taukaestra, "the science of logic", and judging from the arguments used by Nagasena, the Buddhist champion, in his controversies with Melinda, many of the leading doctrines of the nyaya system had been adopted by the Buddhists of those early ages: and accompanying these with the Sutras of Goutama it appears probable that he founded his system upon a union of the leading doctrines of the atheistic and logical schools.
The writer of the atuwarnas in their histories of Goutama, have related as many of the most absurd and monstrous fables respecting him as almost to induce the belief that he was altogether a fictitious or imaginary being. Resting however on their non authority, Goutama Buddha was the son of Sudodana, King of Capilawastua, a city of ancient Magadha now called South Bihar, and bore the name of Siddhartha Kumara. At an early period of life he devoted himself to the study of the prevailing systems of philosophy, but a life of royalty exposed him to so many interruptions in his favourite pursuits, that soon after his marriage to a royal princess called Yasodara, he retired into a state of solitude, and conformable with the custom of the sages of those days became a rigid ascetic. He continued in this state for several years, no doubt carefully digesting and organizing the system which he intended afterwards to publish, and this object being accomplished he next assumed the character of a religious mendicant, and travelling from country to country and from city to city, extensively disseminated the philosophical doctrines which he had imbibed, and even succeeded in collecting around him innumerable disciples and followers whom he formed into communities. At this period having refined on the Capila, or atheistic doctrine of the origin of the animating principle, he adopted in all its force the principle, -- That life in every being, whether god, demons, men, beasts, birds, or reptiles, being the same, no superior states of existence gives one being the least authority over the life of another. Hence he at once denouncing the whole of the braminical sacrifices as impious, and his doctrine having so much the appearance of benevolence and kindness, secured to them a rapid success which soon became formidable to the bramins.
Soon after the death of the Goutama three celebrated Sangayanavas were convened for the purpose of compiling and recording his oral discourses. At the first assembly there were 500 priests present; at the second 700; and at the third 1000. In these assemblies were recited, by supernatural powers of recollection, everything that Goutama had declared from the time of his acquiring the state of Buddha till his death: and these compilations when completed were divided into three general classes or pitakas, probably 212 in imitation of the number three of the hindu Vedas. The first is the sutra pitaka, that is, such discourses or aphorisms as were addressed to men generally. This is again sub- divided into five sanguis or secondary compilations, as follows: Dik sangui containing 34 sutras and 1600 grantas or poetical stanzas Medium sangui 152 21250 Sangut sangui 7761 26000 Angotra sangui 9550 29750 Kudugot sangui 44250
The atuwawas, or commentaries, on this portion of the three pitakas are very numerous, containing in all 254,250 grantas.
The second grand division is the vinaya pitaka, or those discourses addressed exclusively to the priests. These are subdivided into 5 Prakarano or chapters called, 1. Parigi 2. Pachiti 3. Salusvaga 4. Mahavaga 5. Pariwara the last of which is a digest of the leading doctrines of the four others. The five Bakaranas contain 42,250 grantas or poetical stanzas.
The atuwawas on them contact 27,000; giving a total in this class of 69,250 grantas.
The third division is the Abhidhamma pitaka, or those discourses which were addressed to the gods. It is divided into seven prakrans, as follows: 1. Dharmasangani 2. Vibhanga 3. Kathavastua 4. Pudgalapragnyapati 5. Dhatuprakarana 6. Yamakaprakarana 7. Pattanapraharana
These comprehend 96,250 grantas, which with three Atuwawas, containing 30,000, give a total of 126,250 grantas or poetical stanzas of 32 syllables each.
This last compilation of sutras having a reference only to the gods does not command that attention among the Buddhists which the others do. The style of Pali also in which the abidharma is written being peculiar to itself, and different from that of the others, prevents its being studied; hence few even of the priests understand it. The second class, belonging exclusively to the priesthood, is made but little use of in public. In fact such is the present lapsed and degenerated condition of Buddhist priesthood, compared with what it ought to be as pointed out in the Vinaya, that they contrive as much as possible to secret the books from the knowledge of the people. Whenever therefore they are read, it is in select assemblies of the sacred order, with closed doors.
213 The sutra pitika being that department of the Buddhist records in which the system, as it refers to mankind is developed, I had prepared translations from the Pali text of several to illustrate its nature, but which from their length I am compelled to omit. The 1st relates to the origin of Buddhism as a human system; the 2nd is on the production of life, or the animating principle; the 3rd is on the religious regulation of householders; and the 4th is on the extinction of life. These sutras being of the most unquestionable authority, determine the atheistic character of Buddhism beyond the possibility of doubt and it certainly is a misapplication of the term to designate it by one sacred word Religion. But it is the fabulous part of the system which gives life and energy to Buddhism. This has its origins in the atuwawas, or legendary comments on the sacred texts many of which were composed at an early period of the Buddhist era, and are now generally distinguished by the sacred term bana. The basis of these works is laid in the doctrine of transmigration which Goutama taught in its fullest extent. Hence almost every sutra or aphorism which he delivered has been illustrated by one or more of the most romantic relations of characters in former births. Had Buddhism been kept to its original principles of a most abstruse and difficult system of philosophy it never could have become a popular system in perpetuation. To adapt it to a vulgar and popular taste required something gross, fabulous, and calculated to excite the superstitious feelings of an ignorant people, and this object has been effectually accomplished by the writers of the atuwawas. To illustrate the nature and bearing of a sutra or portion of the sacred text, they have given histories of men in former states of existence in every character of life, from the greatest emperors, warriors, philosophers, priests, merchants, mechanics, husbandmen, and even down to the meanest of beggars, thieves, highwaymen, and vagrants of every description, together with references to countries, cities, towns, mountains, rivers, seas, etc etc, such as exceed the most extravagant romances ever related in European languages.
The fabulous atuwawas furnish the popular legends of the Buddhist ceremonials of the present day, and influence the religious opinions and feelings of this strangely deluded people. For instance, a story will convince, "In a certain time — in the city or country called — (a place that no mortal ever heard of except the writer of the legend) a procession of priests was going to — accompanied with flags, banners, instruments of music etc -- to offer to the allwise blessed Buddha. In such a place the procession passed a female beggar who inquired the object of it. Being informed it was to offer to the ever blessed Goutama: Alas! She exclaims, I have no property, I possess nothing worthy of sending by this venerable assembly — except the cloth around my waist, (rotten and dirty enough), but take this, 0 venerable ones, and consecrate it for a banner to the ever blessed one — Buddha. The procession of the venerable ones applaud this meritorious act of the mendicant, receive the offering, and pass on. In the evening of the day the beggar sickens and dies — But ere the next day dawns she is born a queen in a golden palace of 33 yodens in extent, which springs up in the midst of a dreary wilderness, to reward the 214 more meritorious act of the mendicant the preceding day. In the meantime the procession, in moving on to the appointed place, arrives at this splendid palace where it makes a stand. The queen hearing the music etc, demands their entry, well knowing the object of the procession. After innumerable salutations they the priests inquire the name etc, of the place, which they look upon as surpassing in grandeur even the residence of a goddess. After a good deal of interlocutory communications, the queen divulges the secret. "I am the beggar who was seated at -- as the procession of venerable ones passed yesterday, and who presented you with the cloth that covered my loins to be consecrated as a banner to the ever blessed Buddha and the merit of that act has produced the change you now see in my circumstances." The moral of this legend may easily be conjectured, and of such fables there is no end; in fact they constitute the principal records which guide the popular faith of the Buddhists. The sutras being in Pali are never read in public, except one be repeated as an introduction to one of the legends; and of this the people know nothing; nor even one in a hundred of the priests. The consequence is the Buddhists in general know nothing of the sacred records of their own faith. One instance may be cited; I have in my possession a work called dasaweninipata, consisting of aphorisms from the sutra pitaka addressed chiefly to gihiyas or householders inculcating lessons of morality. The volume is not a large one; but the atuwawas on it, which I also have in my possession, making fourteen volumes, is called pansiapanasjatakapotha giving an account of 550 transmigrations or bodhisat previous to and preparatory to his acquiring the buddhaship. As to the sacred text there is not a Buddhist in a thousand that knows even its name; but the fables are known to all, and furnish the principal subjects of their popular faith.
Such being the present character of Buddhism, we may naturally, expect to find great deviations in the formula of the system from their original institution. There never was however in pure Buddhism anything that could be called divine worship — Gautama Buddha in his philosophical reveries never admitted the existence of One Supreme God, but placed himself at the head of all intelligent beings, and such doctrines are adopted by his followers. What may be regarded as devotional in the system, Consists in showing the greatest possible respect and veneration for the trividharatna or tunsasana, namely Buddha, his doctrines, and priests. And a firm belief in the truth of these constitute the chief principles of their orthodox creed. Instead of divine worship their religious ceremonies consist of offerings, differing in nature and value according to the rank or disposition of the offerer, to an image of the Buddha, to his relics, to his priests, or to the books containing his doctrines. These offerings are made for the most part at the Viharas or temples. Here all the objects of veneration are met with: each vihara contains an enormous image of the Buddha, either in a reclining or sitting position, with various other appendages of images, paintings etc. Here also in the pansal or residence of the priests; in each of which is a library of sacred and other books. Also a dagob, a sort of pyramidal structure of solid mason work, containing a portion of the sacred relics! These places attract the attention of devotees in proportion as their founders have succeeded 215 in imposing on the credibility of an ignorant and superstitious people by representing them as having been the scenes of some wonderful occurrence. Hence Kalany, a place in the neighbourhood of Colombo, is at certain seasons visited by the people from every part of the country. The place itself has nothing attractive, but it was visited by Buddha from lambudwipa, or the continent of India, from which country he was accustomed to come as a kind of afternoon's excursion, and here he wrought many wonders. If therefore according to their creed, the putting of one foot before another with an intention to hear the bana is an act of infinite merit, how much more a jaunt to this sacred place — exposed on the road to and from the place to every kind of suffering!
During the annual festival of Buddha's last avatara or birth, which takes place in the wesak masa, (May, June) immense crowds from all parts attend to offer, and the festival is made as attractive as possible to the ignorant, by those who reap the gain from the offerings, by various exhibitions, processions, music etc, hence a large portion of the people resort thither merely to see the sport. It is very doubtful whether Buddhism originally sanctioned any such scenes as these: though in a small historical work called Nidhanapatha, an account is given of the erection of the first vihara by the King of Kosal (Benaris) in which was placed an image of Buddha and he is represented as attending and aiding at the consecration of it, which was accompanied by every species of ceremony and splendour that a wealthy king could command. But this work I take to be of very doubtful authority, and has I should think, been written by one of the interested in modern days. But any place, even a man's own bedroom becomes a vihara in which is placed an image of Buddha and offerings made to it. Hence in Ceylon in former years when an understanding prevailed among the natives that a nominal procession of Christianity was indispensable to the attainment of office, great numbers, especially among the higher classes publicly renounced Buddhism, and were called Christians, while their house, or some secluded spot on their premises was a vihara, and an image of Buddha regularly offered to. Latterly however, since they discovered that no particular advantage was to be derived from this system of hypocrisy, many of them have shewn their real character. At the same time it gives one a tolerable insight into a system, miscalled religion, where both its priests and chief supporters can thus unite to deceive unsuspecting Europeans. Of the priesthood a few remarks must be made: and here it should be recollected that pure Buddhism recognizes no such order of men as that term implies in our language, and religious usages. The misapplication of the term priest has arisen I suspect among Europeans out of a mistranslation of the word terunansy — their ordinary designation, which is the Elu or Singhalese form of the Sanskrit Sthaivira, and means aged, respected from age etc. The epithet invariably used by Goutama when addressing his disciples, was Bikhu — which signifies a mendicant or a sort of religious beggar. In his days they might be either males or females, as is the case at the present day in some Buddhist countries. A large part of the Vinayapitaka is occupied in laying down for this order of men the mock rigid rules of austerity and religious mendicity. 216 I can only insert the substance of a translation which I once made of one section of this part of their sacred code, which however the priests contend belongs to a class of devotees superior to themselves. It is the Selesdhatonga or thirteen ordinances enjoined by Buddha upon his bikhus now called priests. The Ist is Pansakulicanga, which ,enjoins that their robes be made of old cast off clothes, found in dunghills, in burying grounds, etc, it being certain they are the property of no one but have been cast away as useless. 2nd Tevachirikanga, enjoins one uniform robe, consisting of three parts. 3rd Pindapatacanga which enjoins upon them to beg their food in one particular kind of bowl. 4th Nachirikanga, which enjoins a total abandonment of worldly connections. (doubtful?) 5. Ekasanaclanga, which enjoins upon them the use of the same seat when eating. 6. Pattapindakanga, enjoins upon them always to eat out of the same dish or bowl (query — the same in which the food is begged?) 7. Pachhabhatikanga, which enjoins upon them to live on one meal a day, and that meal must be eaten exactly at mid day - neither before nor after. 8. Aranykanga, which directs, them to live in the most solitary places; as in forests, deserts, etc and not in towns or villages. 9. Rukhamulikanga, which enjoins it upon them to always reside at the root of trees — neither to build houses, erect tents, or use any kind of covering or shelter whatever the weather may be. 10. Abhokasikanga, which enjoins constant exposure to the open air, the sky being the only covering. I I. Sasanikanga, which enjoins it upon them constantly to retire in the middle of the night to some burying ground or cemetry for the purpose of devout and abstract meditation. 12. Yathasanthatikanga, which enjoins the invariable use of the same mat to sleep, and that it never be altered or changed as to its position, as it is first laid down so it must remain. 13. Nesajjikanga, which enjoins it upon them always to sleep in a sibling position — Severe as these rites may appear, they are amongst the lowest or most easy of practice, and are only initiatory to others far more severe, which must be observed as the disciple advances from the state of a Bikhu to that of a rahat, or highest order next to a Buddha. The next observance is called dhyana which signifies meditation or reflection, but especially that profound unbroken and uninterrupted reflection which brings its object, Nerwana, undisturbedly before the mind, and is divided into four kinds, which however cannot here be enlarged upon. After this comes the duties or observances under the general name of Kasina.
These are followed by the paramettavas, which for rigid sanctity and severe austerity exceed all rational idea but which must be performed as introductions to the state of a rahat, which state is the next below that of a Buddha or one having a right to expect final emancipation.
Buddhism, whether viewed as an abstract system of philosophy, or in its more popular form of religious faith and practice, proposes the same final object to its adherents, namely the acquirement of Nerwana as the summum bonum of all living beings; on this point there is no diversity of opinion among the Buddhists, whether they 217 be the most learned or most illiterate. An extended investigation of this subject, which cannot however take place here, would throw much light on the real character of the system. Although nirwandakinnata "the attainment of Nerwana" is a phrase scarcely ever out of the mouths of Buddhists, yet there is a vast confusion of idea among them as to what it is that constitutes the state. And Buddha having prohibited his followers from investigating the subject, they are the more reconciled to their ignorance of its nature. The word is variously derived. In some of the tikas, or scholia on the sacred text, it is from nir a priv: part, and the verbal root wa to blow — Denoting perfect tranquillity, profound calm, and unruffled state etc. But another derivation has it from nir, neg: part: and wana, wish, desire, etc indicating, the entire destruction of all the passions, the total cessation of all the animal functions, the extinction of the vivifying principle. Philological accuracy would support the former; but theologically speaking the latter appears to be the correct derivation and interpretation of the term. Besides, all the synonymes, of which there are many given in the native Niganduas (vocabularies and glossaries) convey the same meaning; and it is in fact most analogous with the general principles of the system. In Buddha's first sutras, he says, "the knowledge of the way to nirwana sprang up in me" — Elsewhere he enumerates five supernatural visions or mental discourses which he professed by virtue of his arriving at the state of Buddha, which are the reasons for desiring Nirwana. One of these is, "that sorrow exists in all things" — Hence misery being inseparable from sentient existence, life, in every state, is an evil: and the highest wisdom of all living beings, whether gods, men, or demons, etc is, to seek "to be landed" that is life or transmigration is compared to the ocean: the shore of which is nirwana - now Buddhism professes to point out the way in which all beings of every class may thus escape and be finally emancipated. It would be a curious and interesting inquiry, especially to the European world, to examine the different ways in which this system addresses itself, to the gods inhabiting the various heavens, to the demons in the different hills, to animals and reptiles of the earth, but especially to man.
That which holds beings in a state of life or transmigration is called Klesha or the evil principle. This is coevil with and inseparable from existence. This principle being destroyed nirwana is at once attained. The visible effects of this inherent evil principle is called papa, which for want of a better term we translate sin. But there is no supreme being against whose will an evil act is committed; for although Buddha was their legislator, he is defunct, consequently all his prerogatives are annihilated . Papa therefore which is a violation of a law, can only be regarded as an act of injustice between one creature and another. For instance, murder is papa or sin, because it deprives one of a life which he has a strict right to, and deprives human society of a member, and the sovereign of a subject; thus of every other sinful act, Buddhism knows nothing of pardon for sin. I ought to have observed that kusala is the opposite of klesha, the evil principle, and the guilt incurred by immoral acts is called akusal, and this can only be removed and papa or sin destroyed, by the prevalence or superabounding or kusala or the virtuous principle. 218 The design therefore of all the doctrines, morals, ordinances and ceremonials of the Buddhist system is to give a preponderance, to the principle kusala, and thus by degrees to emancipate living beings by its destroying klesha. But in the generality of cases it requires beings to pass through thousands of different states of existence, which may keep them transmigrating for millions of millions of years! The most expeditious way of "being landed" is to follow the instructions of "the Allwise Buddha." These in respect to mankind are addressed first to guihiyas literally householders, but properly speaking men of the world. In addition to all the attention they can give to the religious ordinances, they must observe the pansil or five moral precepts. Doing this faithfully in the next birth, if not even in this life, they attain to the state of an upasakaya or pietest, who must observe the dusasil or ten moral precepts in addition to as many religious ordinances as possible. Thus will their merit increase, and in the next birth or so, they may acquire the state of a Bikhu whose moral precept I have referred to above. From this state they may be raised to one of the highest classes of the gods. From that they may transmigrate into one of Brachma lokas. By degrees, as their kusala increases, they may attain to the state of a rahat which is that next to Buddha, and from hence they may have the sight of nirwana, which from the most correct notions I can gain from their own accounts of it, I regard as perfect annihilation. For as the process of purification goes on during transmigration, not only is the animated principle purified, but the corporeal part of beings becomes rarified, so much so that in the latter states of existence, such for instance as is the case with the highest order of the rahats, they are become invisible to us.
But on a subject which I may venture to affirm is yet totally unexplored by Europeans, it is exceedingly difficult to write, and particularly when one limits himself to a mere sketch of such a system.
Kataragamdeviyo
The fact that the buddhists of the Island are worshippers of this deity has led to an opinion among Europeans that such worship has some connections with buddhism.
This however is not the case; on the contrary, two systems cannot be more opposed to each other than they are, both as to faith and practice. Kataragam Deviyo or Kandaswami as he is frequently called, no doubt belongs to the hindu race of deities, and his worship is braminical. For in Ceylon living sacrifices are offered to him, which is one of the greatest violations of the religious rites founded in the doctrines of Buddha. The destruction of life in the sacrifice connected with the braminical worship was denounced by him as the great crying sin of that system, and during his life time a large portion of his public orations went to point out the wickedness of such rites, maintaining that the worst of devils only could delight in offerings of blood, and thus he cast the severest stigmas on
219 the character of the braminical gods, of whom Kandaswami was one. And that he was such is clearly indicated by the name itself, as well by others which he bears in Ceylon. It is the Elu rendering of his Sanskrit or hindu name Skhandakumara, Skanda or Kanda signifies a host, or army etc. Kumara or Swami, a prince, chief, leader etc, a name which points out the acknowledged rank he has in the hindu pantheon, as commander of the celestial armies; or like the Grecian Mars, the god of war — and that the Singhalese have not been ignorant of his character is clear from many other analogous names by which he is designated by them, one of which is Senadipati synonymous with the Sanskrit Skandakumara.
But in the Mythology of the Hindus this deity is generally called Kratikeya, which is from Kratika, the name of six celebrated silvan nymphs who found the god in a forest soon after his birth, and when he had been forsaken by his mother the goddess Durga. These nymphs personified the six stars, which in hindu astronomy composed the Kratika or third lunar mansion, and which corresponds with the Pleiades in our system. Hence it appears almost certain that the Elu or Singhalese name of the deity, Kataragam Deviyo had its origin in a knowledge of this legendary tale of his being forest born and nurtured. For Katara is the Elu or Singhalese of the Sanskrit kantara, a wood or forest, gama is village or locality, deviyo is god; alluding no doubt to the fable of his birth and the mode in which he was brought up. I am aware that the derivation of his name will be called in question by many of the Singhalese, though I shall retain my own opinion till I meet with something more satisfactory, but generally speaking they are extremely ignorant of the whole history of the god. The Hindu account of him is so indelicate that it cannot be transcribed into any European language. Considerable portions of it have been rendered into Elu verse, either from the Sanskrit or Tormul, and are chiefly found in the profession of the Capuas though the dicad which the very name of Kandaswami inspires into the minds of the timid Singhalese prevents such books from being much read or talked of, especially in public; even a capua will not repeat the name audibly till he has first turned his face towards Kataragama, and saluted the god!
Every record I have seen respecting this deity acknowledges his continental or more properly his braminical origin; yet I find it difficult to obtain any satisfactory account of the period of a supposed removal from thence to Ceylon, or of the circumstances which led to this event. From one elu legend in my possession it appears that though he first made his appearance from the world of gods in dambadiva (the continent of India) yet that from incalculably remote periods, previous to his incarnation, his eye was always towards lanka (Ceylon) as the place of his earthly abode. And in another account which I have it is stated that Senadipatiya or Kataragam deviyo accompanied Vijaraja the continental invader of lanka, and first king of the Singhalese race, as military guardian and protector. But I cannot find — perhaps others may be able — that he acquired any great notoriety as a presiding deity until the reign of a king called, in this document 220 Gamoonoo, which may be the Dootoogamoonoo mentioned in Mr Tumour's list of the Kings of Ceylon.* If so, it must have been nearly 400 years after the formation of the Singhalese dynasty. The account states, that Gamoonoo having declared war with the Tamuls invoked the aid of Kandaswami, promising that if he enabled the King to conquer he would forthwith consecrate a large site of the country to the god, and erect a temple for his worship. The King proving successful he redeemed his pledge, and bestowed that part of the Island where Kataragama is situated. Whether this event may be regarded as introducing the era of the worship of Kandaswami into Ceylon I am unable to determine. The account goes on however to state, that from about these periods the Tamuls began to disregard the worship of Kandaswami which so incensed the deity that he gradually gave the Singhalese the ascendancy over them, who finally extirpated them from the country. And in the wars of Rajasinha with the Tamuls, and even the Portuguese invaders, the god took such an interest, that assuming the form of a tiger he placed himself at the head of his armies and led them on to universal victory. This part of the legend may perhaps suggest another historical idea, namely, that during the reign this King the worship of Kataragamdeviyo securing an increased degree of royal patronage, acquired greater popularity than at any period.
Notwithstanding the rank which this deity holds in the braminical creed, the respect which is shown to his annual festival, the numerous offerings presented to him in times of war, the vows made by females to procure his interference in obtaining an offspring, as well as the influence he is supposed to possess over the future destinies of men, yet the hindus do not erect temples to his worship.
Whether this neglect may have been occasioned by an idea of his having emigrated to lanka, I am unable to say. But the case is different in Ceylon; here temples are built in honor of the god, the chief of which is that at Kataragama which though situated in the most unhealthy part of the Island, the god who principally resides here perpetually enjoys, according to my Elu M.S. quoted before, the most blooming health! This belief is one which greatly contributes to his popularity among the Singhalese as a residing deity.
At certain seasons of the year the temple at Kataragama is visited by immense numbers of people from many parts of this Island; the object of these pilgrimages is to redeem vows already made to the god or to make propitiatory offerings to him. There is nothing religious in such acts so far as the Buddhists are concerned. Believing him to be a god of mighty power and influence in human affairs "who looks round the world three times every day"! they entreat the exertion of that power to prevent the infliction of any
*See the Epitome of the History of Ceylon in the "Ceylon Almanac" for 1833
221 diabolical diseases from whom they consider human sufferings come. Or in cases of heavy affliction of any kind they pray to him for deliverance from it by the demon who is supposed to have inflicted it being repelled. Or when persons have to undertake dangerous journies, or are likely in any other way to be exposed to elephants, tigers, bears, or any wild or destructive animal, then the aid and protection of the Kataragam deviyo is particularly solicited. Or when a person wishes to be avenged of an adversary, or protected against the malice or evil designs of one, this god must be applied to. Or when a person seeks for success in enterprise, or is wishful to obtain wealth by an uncertain speculation, or by any other means, whether honest or otherwise, Kandaswami must be propitiated by offerings. Even thieves and robbers seek his divine assistance! And many a house has been broken, and many a throat cut under the emboldened protection of a charm consecrated for such purposes at the shrine of the god. In fact all the worship, respect, and offerings given to the Kataragama god by the Singhalese are solely connected with mundane considerations, and have no relation whatever to anything spiritual, religious, or bearing on a future state. — To many it may appear strange that such a people as the Buddhists should worship such a god. But this is easily accounted for, when we consider the nature of their own creed. They have no God of their own. Atheism, and its attendant gloom is that which shrouds their system. And being naturally timid and selfish they are glad to become acquainted with any god who will offer them the promise of aid, and yet leave them in the quiet and undisturbed possession of their sins. And they are led on in the belief and fear of this deity by a race of men called Capuas, whose whole history and secret proceedings fully laid open would or ought to become the objects of secular visitations. But the temple at Kataragama is annually visited by those sands of devotees from various parts of the continent of India; many of these may be seen passing through Colombo in groups, accompanied by one or more of what I take to be their braminical officials. The principal person in the group carries a large bow on his shoulder which is ornamented with tinsel of various kinds, peacocks feathers, and small bells. To the points of the bow are generally suspended two highly polished soldered brass vessels containing water from the Ganges or some other sacred stream from the continent, of which this god is supposed to be particularly fond: and these devotees, accompanied with their rude music in carrying this water to refresh the deity take care as they travel along to make a profitable concern of the undertaking, as they levy contributions wherever they come. The appearance of such a procession inspires fear whenever it comes, and few have courage to deny the demands made on their benevolence. The bow and quiver are the imposing symbols of Kataragamadeviyo as the god of war. The peacock being the vehicle on which he rides, the ornamented feathers of that bird remind them of his triumphant excursions; hence these religious mendicants will always be seen in these parts of the Island well dressed, with full sleek skins, proving to demonstration that the devotions paid to Kandaswami ensure to them a present and ample reward.
222 XLVI
This valley, or rather Ravine, is at Allutnuwera. I should have delighted to have seen the waterfall after the rains. I can scarcely imagine anything finer than must appear in full force.
XLVIII
From Allutnuwera we proceeded to the Elephant plains over which we crossed. This site of an old Fort is just at the entry of those splendid plains, in which we discovered often traces of a once famous, but now depressed people, the Portuguese.
XLIX
It is very difficult and barely possible, to give the reader an idea of these glorious plains. But they are not, properly speaking, plains, but, as I have formerly described Nuwera Ellia, though on a much larger scale, ravines, formed by green hills, some of considerable height and steep ascent, but which to the eye present a beautifully undulating surface. After travelling some miles through dense forest and jungle (which was the case in my first visit to the Elephant plains from Nuwera Ellia) you suddenly emerge into an open country, surrounded on all sides by woods and mountains, and diversified in various parts of the plains themselves by belts of forest or jungle at the bottom of the ravines, which, so extensive are they, at a distance look only as dark spots of wood. The light and shade, varied by the smooth, yet uneven surface, have an indescribable effect upon the senses and the imagination at the first sight, on issuing from the dark forest. At all times it is pleasing.
On this occasion we entered at the opposite end from Nuwera Ellia, wither we were now returning. The view described in the text was almost magical. On diverging from the more regular path by which our guide was conducting us over these extensive plains, a friend and I galloped up a long smooth hill of gradual ascent which at its summit appeared to promise a fine prospect. The view opened, like a flash of fire, upon us immediately that we had reached the top. The descent on the other side was more abrupt.
Hill upon hill, and Vale upon vale were stretched out in long perspective below us. The clouds (a few bright white clouds were in the sky above), with patches of sunshine, lay reflected upon the smooth sides of the rising ground. On one hand rose Naznnoonakoollet district, though at a great distance, as if we were at his feet; and in the opposite direction at an immense distance was dimly seen Doombera, or Hoonnasgiria. 223 The extent of view, therefore was from Nammoonakoolle' above Badoolla, to the Doombera Hills above Kandy. The intermediate scenery of innumerable hills and valleys and ravines, many of them richly cultivated, was transcendently fine. The whole was truly magnificent.
L
This view, entirely different from the last, though at no great distance from it, was from the foot of a smooth hill, on which were the ruins of an old fort. The descent, beneath the plain on which we stood was almost perpendicular. A deep ravine was formed by the close approximation of the hills. A green mountain rose on the other side, which seemed suddenly broken, as by an Earthquake, and its base, forming the end of the ravine, was a vast black precipitous rock. From this issued a fall of water, which fed a small stream that ran at the bottom of the ravine. Just above this green hill, far beneath which we stood, beautifully arose two blue tops of the mountain Nammoonakoolle. Before us and beneath us lay a succession of green vallies and beautiful ravines — the vallies highly cultivated, bounded on all sides by near or distant mountains. Such is the variety of mountain scenery in different positions whence the same objects are visible.
LI
Ragalla, which imports rock, is a beautifully variegated series of natural rocky columns, standing on one side of the Elephant plains. They rise at once tall and perpendicular from the brow of the hill, and extend to a considerable distance. I remember nothing like them, except some variegated cliffs, veined with a stone like marble, which I remember to have seen many years ago on the Devonshire Coast. These cliffs can be viewed only from the sea, - as the fine columns of Ragalla are visible from the plains below them.
LII
On the further side of the Elephant plains from that by which we entered them, nearer to Nuwera Ellia, had been constructed a temporary tent, or but of trees and branches. This temporary habitation we enlarged by constructing a shed for out houses, stables, and a cook house of the same materials. Here we rested and spent a very pleasant evening. It was a beautiful spot bounded on one side by a wood, and the plains were spread out before us on the other.
224 LX
These lines were suggested by the following passage in the Autobiography of Sir Egerton Bridges, Volume 2, page 144
"To live in a world inhabited partly by spirits, and to be utterly unconscious of them is brutality. If providence has not given the faculties to apprehend what is invisible the defect must be endured: but voluntarily to abandon what may thus be perceived, is crime. He who does not know what is taught by the best poets, -- and by them only, -- is of an inferior order of beings! And he is so, whether his ignorance is by his own default, or by the denial of nature. When listening to the solemn moanings of the wind in the middle of the night, when all else is silent, the poetic mind hears the mighty converse of spirits among the trembling foliage. Nothing is so sublime and affecting as the hollow swell of the gusts, and then its dying falls."
LXI
This and all the remaining Sketches of the Interior were written on my second visit in 1835. We started from Nuwera Ellia for Adam's Peak over the Idalgasheene' Pass. Much of the ground which I had gone over last year was first past with upper Ouwa, and all its familiar features before us. But we went not over the same path of Ouva, but kept the opposite side of a small stream which separates the road to Idalgasheene' from that which leads to Fort Macdonald. Our first resting place was the Wilson Plains, so called from the Major General Sir John Wilson now Commanding the Forces, which is now made a hunting Station. The approach to these fine plains, which really are an open country unlike other parts called plains, is very dangerous, in so much that one of our party lost a horse which was killed by a fall over a steep place, down which I had just ridden Providentially this was a led horse, and no further accident happened.
We slept in a small but on the Wilson plains, scarcely large enough to contain our beds, and continued our journey early the following morning for the Idalgasheene' Pass. We halted for breakfast at a village about four miles from the foot of the Pass. The Country of Upper Ouva through which we travelled, is of the same character with the rest of this fine district — a vast space, like a bason, variegated, at the bottom of the concave part of it, with smooth green hills of different heights and shapes, and pretty vallies formed by those hills, spotted with green paddy fields and small villages. The whole was bounded by Nanunoonakoolle' and the other mountain ranges already mentioned.
225 The Village at which we stopped is prettily situate: green hills rise on one side of it - a paddy field is below it — it occupies the sloping part of one of the green shelving hills; which in the distance are visible from it the fine wooded and bold hill above Gampaha, and the Walapane' Country. We were gradually losing, as we approached the pass, Nammoonnakoolle and the Badoolla hills.
After breakfast we proceeded to the foot of the Pass, which is the subject of this sketch, written on the Spot and as much as it attempts to describe, however imperfectly, is true. On one side, the right, of the ascent to the Pass, are bold bare hills, like those of Scotland. A little further on the right, carrying the eye towards the mountain range, are the wooded hills, which unite magnificence with beauty, terminating the Idalgasheenel range. They are peaked, and wooded to their very peaks — elegantly shaped, and very large and lofty. On the left hand (as described in the Sketch) are three beautiful waving hills, seen nowhere but in upper Ouva. They lie like a stormy sea, suddenly stilled. They reminded me strongly of the sea-scene round the Cape, noticed in the first part of these notes. The same lights, and shades, risings and fallings, mountains and vallies, but without the snow apparent on my present view of this delicious scene. We slept this night on the top of the pass in a tent constructed of green boughs for the occasion; and we were compelled to penetrate the woods and jungle to find springs of water, which with some difficulty was accomplished.
LXII — LXIII
Before sunrise I leaped from my bed and ascended a hill immediately above our tent in the Pass. The view was glorious, although the atmosphere was not clear. The sky was, as nearly as I can describe it as given in the sketches to which this is a note. They were written on the summit of the mountain. The cold was piercing at this elevation above the sea before sunrise. When I descended the hill, I found our tent struck, and fallen down, and my companions gone. We had now to descend the other side of the Pass into the Saffragam Country. I at first mounted my horse; but the ruggedness of the path soon compelled me to dismount, consign my horse to his keeper, and perform the rest of the descent on foot. At the bottom I was sometimes able to ride. We passed through four miles of dense jungle, and afterwards through wet paddy fields, across difficult streams, over some steep hills, and through the worst possible roads. We at last arrived at Kalloophane', and went to the house of the headman, whom we found a very churlish, discontented and suspicious fellow. We rested here however, breakfasted and did not start till late in the afternoon.
226 LXIV — LXV
The Evening soon came on. We were now approaching the Saffragam district, which we soon entered after leaving Kalloophane'. We went through a finely wooded country, which by its park-like character reminded me of England. The Evening was beautiful, and the air deliciously cool and refreshing. Not long after sunset we arrived at Moottettogamme' and were received by a headman, who by his civility was in perfect contrast with the one, from whose village, at the foot of the Pass, we had just come. We were now in the Saffragam District and this man was under the new first Adigar, late Dissave of Ballangodde`, to whom the Government was indebted for information respecting the schemes and plots of the late State Prisoners who had just been acquitted at Kandy. The headman of Moottettogamme`, with alacrity and cheerfulness furnished us with everything he could command. Before we retired to bed, we went to see a Devil-Dance in a Devale` in the neighbourhood of the Rest House. It is an unnerving ceremony, if it can be so called. The parties wore various kinds of hideous masks; and with bells attached to their clothes, and with torches in their hands, they danced to the sound of tom-toms, and waved, with some dexterity, the torches over their heads with which they make figures in the air resembling fireworks.
We left Moottettogamme' at six o'clock on the following morning (February 21. 1835) and passed through the same kind of country as that on the preceding Evening. I was the only horseman, and rode forward with my servant alone. The morning was fresh and cool — the country rich and wooded — and the girth of mountains, separating Saffragam from Ouva, by which I rode, presented all the beauty, and the variety of mountain scenery, in a fine climate. I passed through Allutnuwera (of Saffragam) in which there is a large Temple. I believe it is Hindu, but I did not go into it. We breakfasted at Ballangodde', the residence of the first Adigar where there is an excellent Rest house. We received every possible attention from the people, though the Adigar had not yet returned from Kandy. He left Ballangodde' between 3 and 4 o'clock in the afternoon, and did not reach Dennewokka our place of rest for the night until between 8 and 9 o'clock in the Evening. We travelled the last four miles by the light of shoals, torches made of jungle wood, carried by the servants, which in that wild and mountainous country had a fine effect. We proceeded, by the light of the moon, about 4 o'clock the following morning, on our way to Ratnapoora where we arrived between 8 and 9 o'clock to breakfast, and were received with the warmest hospitality by Captain and Mrs Simmonds, Captain Simmonds being the Commandant of the Fort of Ratnapoora.
227 LXVI
On the 24th of February we started from Ratnapoora for Adam's Peak. I rode a little beyond a Buddhist Temple, within about 8 computed miles of the summit. It was impossible to proceed further on horseback. In the last part of the first day's journey to Diabetne, -- a house built for the Buddhist pilgrims -- we were benighted in the thick jungle and forest which cover the entire mountain. We at last reached Diabetnei, where we slept. The next morning we ascended the Peak. I never remember to have endured such fatigue, except in the descent of the next day. But on the first day of our ascent, the clouds and mist were so thick that we could see nothing. We slept in a wretched but in which with some difficulty we could crowd mattresses for three persons. The cold was felt by us all, but most by my companions, who kindly accommodated me with the only bedstead which the place afforded. We rose with the sun on the following morning. The air was perfectly clear, and the morning beautiful. But the mist was not sufficiently high to reflect the shadow of the cone of the Peak which is, I am told, and which must be one of the finest objects possible. The cone however, was reflected on the sides of the lower mountains. The distant view extended, as far as the sea near Colombo one way, and the entire country of mountains and vallies and woods and rivers was open or mapped out below us, and around us, on all other sides. It is a scene to remember — a scene not to be forgotten — a scene to be felt, but a scene which mocks description. I descended the whole way to the Buddhist Temple, 8 miles, on foot, and I never remember to have suffered so much thro' fatigue and thirst. It was many days before I recovered from the effects of the Journey.
LXVII
As we ascended Adam's Peak, near the top, on the second day, we discovered the bones, and part of the dress, and even the talipot leaf, which is used as a skreen or umbrella, of a dead native. He had been, most probably, a pilgrim, on his way to or from the peak. One of my companions took the jaw bone of the dead man, intending to preserve it but I think he afterwards broke it.
LXVIII
On the ascent to the peak, on our second day's journey, there is a bare steep rock, in the face of which steps were cut, by order of one of the Kandian Kings, for the use of the pilgrims. By the side of this rock is rudely carved, or rather indented, the outline of the pilgrim, described in these lines in the attitude of prayer. Buddhism is indeed a wretched 228 superstition, and yet although one, if not the most prevailing idolatry in the world, it is scarcely more absurd than the pilgrimages, and many other heathen abominations, of the Romish Church. All departures from the true religion very nearly resemble each other. The care and veneration of the Kandian Kings for the supposed impress of Buddha's foot on the top of the Peak, is not only evidenced by these stairs, but likewise by iron chains, placed on the precipitous parts of the cone of the Peak itself, to assist the ascent to it. Except in windy weather however, these are of little use.
LXIX
This was the result of a sleepless night, which roused me from my bed before sunrise; and I was richly rewarded by the view I have attempted to describe.
LXX
Ratnapoora is a delightful situation. Our kind hearted host, on the morning after our descent from the peak, agreeably surprised us by having a pretty bungalow, situate at one angle of the little Fort, decorated, after the native manner, with cocoa leaves, and plantain trees and flowers, for our breakfast apartment. The whole range of Adam's Peak is seen from this bungalow, and the lower mountains and hills and vallies gradually descending from the summit. These lines were composed on an evening walk by the side of the river, just below the Fort, with a fine view of Adam's Peak in the light of the setting sun.
LXXI
The Kaluganga rises not far from the base of the cone of Adam's Peak. I traced it from thence to the sea at Caltura, which was my route homeward to Colombo. I hired a boat which conveyed myself and my servants, and my horse and baggage. My companions and I parted here. They returned to Kandy by a different route than the one by which we came; and I, after parting with my friendly host and hostess from whom I have received the greatest kindness and attention, sailed down the Kaluganga from Ratnapoora to Caltura, where the river falls into the sea.
229 LXXII
The banks of this river are richly wooded. The bamboo, the leaves of which somewhat resemble our weeping willow, fringes the edge of the water almost the whole way; and the varieties of the scenery are, as nearly as I can depict, those which are attempted in the sketch which, with the rest respecting this river, were written as I went along, and as the different objects struck me.
LXXIII
It is perhaps to dignify these falls too much to call them Rapids; but they partake of that character. I was awakened out of a sleep into which I had fallen by the hurried and brief motion and jerking, as it were, of the boat. And I was detained at least an hour by the difficulty of pulling up a boat which was ascending the river, and met us at the spot I had slept at a Bungalow, Nambapane', and, halfway between Ratnapoora and Caltura, on the banks of the river, in a pretty situation, but very hot. I started the next morning at about 7 o'clock, and it was a little below this place that those falls, which 1 have called Rapids, detained me.
LXXV
The character of this beautiful river becomes quite changed on the approach to Caltura. Instead of a swift and shallow stream, running over rocks and sands, which continually obstruct the passage of the boat, it becomes broader and deeper, and gentle and placid as one of our large English rivers. Its banks, however are still clothed with the same rich mantle of wood; save that, as we approached Caltura, more cocoanut trees are visible. The windings of the Kaluganga now become more large and measured, with the increased breadth and depth of the river. They are long sweeps of water, oblong, surrounded on all sides by wood, and have the appearance of so many lakes rather than the windings of a river.
LXXVI
"Thou art the image of Eternity While thousand and thousand ships above thy broad Unfathomed depths, and not untroubled breast Have ridden without weariness or rest"
These lines are an unconscious imitation of Lord Byron; and the very reference to those noble stanzas on the sea at the end of the 4th canto of Childe Harold the work of which the poet's name will be carried down to distant posterity — will at once throw the above lines into the shade. The imitation however, is such it be, could not be otherwise 230 than unconscious; for this Sonnet = Stanza was mentally composed in the middle of the night, and in bed, listening to the roar of the sea near which my residence at Colombo is situate. "Roll on thou deep and dark blue ocean, -- roll, Ten thousand fleets roll over thee in vain. "Thou glorious mirror where the Almighty's form Glasses itself is tempests; in all time, Calm or convuls'd — in breeze, or gale or storm, Icing the pole, or in the torrid clime, Dark — heaving; boundless, endless and sublime - The image of Eternity — the throne Of the Invisible; even from out thy shine The monsters of the deep are made; each zone Obeys thee; thou goest forth, dread, fathomless, alone" Childe Harold , Canto IV, Stanzas I 79„1
"I drop my pen, & muse upon the past" In concluding this little work, I am unwilling to dilate upon anything in itself not novel, and the reader has his own reflections. In reference to this beautiful island, in a political point of view, no one can penetrate its interior without a deep and sensible regret that so little, in the shape of roads, has yet been attempted. The climate is almost everywhere favourable, and the soil in many parts peculiarly rich. Almost everything produced in India might be found in this island, a spot compared with the Continent. Exports of things, now imported, might then be made to a very considerable extent; and Ceylon might be rendered the most productive of His Majesty's possessions. Respecting the scenery, so much has been already expressed in the foregoing pages, that nothing new remains to be said. Many, indeed by far a larger portion, of the preceding poems, were written on the spots which they attempt to depict, or to convey feelings and reflections suggested. And as Gray has said, in respect to the probable accuracy of impressions and feelings, "half a word fixed upon or near the spot, is worth a cartload of recollection." Again, I have continually felt in this island what is so poetically described by the same accomplished writer in his sublime Ode in the Album of the Grand Chartreuse, which I have selected as the motto to this second part. He elsewhere expresses the same sentiment as beautifully, and more strongly, in his fine English prose: "There are certain scenes that would awe an Atheist into belief, without the aid of other argument." At all events, whatever may be the feelings of the Sensualist, or of the man of the world, no mind of deep and poetical feeling can contemplate the more sublime works of Nature, the handmaid of the Almighty, without being forcibly affected by those deeply eloquent words of another great Poet: "The ancient mountains, with all their terrors and all their glories, are pictures to the blind, and music to the deaf." (Coleridge Biograph. Literaria Vol 2 p 40) 231 Joseph Severn (1793 - 1879), a self-portrait drawn the year after Keats's death Charles James Rice, "dear, generous, noble" -- anonymous portrait Wentworth DiIke (1789 - 1864), this portrait by an unknown artist was painted c.1825 Maria Dilke, "warm and universally popular -- anonymous and undated portrait ' ••,;;; •
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CONTENTS: Part III
Sonnets XVII. The Bird's nest in the Elephant's skull I. Introduction. A Thought of XVIII. Evening in the Tropic the Mountains XIX. the Same - near II. On passing through Mahatenne' Attabage/-0ya XX.Mondera-galla III. Hak-Galla Below - after sunset IV. The Abbey Mountain XXI. Elephant Dell - near Alipoot A mountain range shaped XXII. Katteragam - from like a Cathedral Alipoot V. Gune'-Galle. The same as XXIII.Warandolla Oya near Alipoot mentioned in the preceding XXIV.Mahatenne' Sketch, then seen from a XXV.Narangalla: the Orange Rock distance, now near Sun at sunset from Mahatenne' VI. Nil-Galle' Talawa XXVI.Lunugalle' the Salt Rock From an eminence at sunset As seen from Mahatenne' VII. Galle'-Oya XXVII.Other Hills near Lunugalle' VIII. Morning Ride XXVIII.Passera Valley IX. Yakkanahella - Devil's Hill XXIX. Ascent to Nammoonnakoolle' X. Awellagalle' XXX.The Same XI. Welasse' mountains XXXI.Querella-Galla' XII. Deer shooting XXXII.Night X!!!. The Elephant Herd XXVII. Another Night Scene XIV The Peacock XXXIV. On leaving Mahatenne' XV.Parrots XXXV. The Same XVI. Veddas XXXVI. Mountain Dell
234 CONTENTS: Part III
XXXVII. The Summons LX. The Ginderah River - XXXVIII. The Burial Gin-Ganga XXXIX. Hembleattawellei LXI. Adam's Peak XL. Ouma Oya As seen from the road )(LI. The Hurricane between Cosgodde and Bentotte XLII. After the Hurricane LXII. Regrets "Feelingly sweet is stillness after LXIII. Same storm" - Wordsworth LXIV. Conclusion XLIII. The Rainbow XLIV. Clouds and Sunshine Notes XLV.Fort Macdonald XLVI. Mountain View XLVII.A Higher View XLVIII. Higher Still XLIX. Chapel Rock L. The Solitude LI. A Scene in Ouva LII. Nammmoonnakoolle' From Fort Macdonald LIII. Paddy Birds LIV. Climate - Nuwera Ellia LV.Waterfalls LVI. The Same LVII. A Sketch from Nature LVIII. Alloo-Galla - or The Elephant Rock LIX. Baddagam
235 Sonnets: Part III
I. Introduction A Thought of the Mountains Like a caged Eagle at a mountain's foot I feel the aspirations of my mind After pure nature. To be as the wind, Floating round some tall peak, doth better suit My bursting bosom than, as a dull root, Dig, wormlike, the gross Earth. Strong thoughts confined Axe, as pent air, unwholesome. Could we bind The multitudinous sea till it were mute, It would infect the air with breath contagious; And mighty Nature would grow sick, and die: Rather than so, let ocean-waves outrageous Thunder to heaven everlastingly. For me, a mountain shadow, tree umbrageous, Or mountain-stream; only for these I sigh.
II. On passing through Attabage'—oya This view, almost etherial, which I see, Earth's touching tones of music, which I hear, The ripple of the waters, on the ear Flowing in cadence to the sighing tree, The ancient voice of mountain—melody, The birds' sweet notes, heard warbling even here Where birds abound not, beauty everywhere, Turn my most constant thoughts, sweet spirit to Thee! And as I pass through this bright Indian Isle, Remembering things that were, through my dim tears, All earthly as I am, I see thy smile, Thy angel-smile, a rainbow to the years, The time—clouds of the past. And when I turn To view this dream of Soul, I scarce can mourn.
236 1 III. Hak—Galla
Dark Rock! Around thy lofty summit float No clouds to overshade thy human brow. I gaze late on thy bald front, broad, not low; The fresh keen morning air thy temples smote; Yet on thee no disturbance did I note; Thy look was all complacency, as now I see thee smile away the clouds that bow Above they face, benevolent of thought. But as in feature thy expression mild Bespeaks the heart of mild humanity Of one* whom thou resemblest, One whose name Is not unhonored, though unknown to fame, Do thou, while towering thy own clear sky, Disdain not the resemblance, Mountain wild!
*A Gentleman, very much esteemed in Ceylon, whom this rock is said to resemble, and vulgarly passes by his name. See note
IV. The Abbey Mountain A mountain—range shaped like a Cathedral
The universe is one vast world of light, Alternating with darkness, shade on shade: And blended rays of the soft sunlight spread On changing clouds by interfusion bright. Who would not, from a mountain's sublime head, Adore the spirit of the Infinite! Haply within yon distant range now tread Blest angel—feet, while to the fancy's sight Is shaped a dim Cathedral, fronting west: Lo, visibly outstretched the high—roofed nave Beyond the centre of the pile; the rest, The transept, choir, and chancel, stand, & brave The Elements. Thus Martyrs stood of old, By storm unmoved, in peril, stern & bold.
237 V. Gunel—Galle' The same as mentioned in the preceding Sketch then seen from a distance, now near
As the sea—voyager on foreign strand Or so it seems, plants his unwanted foot, And gazes round on objects strange, and mute And musing on the past, awhile doth stand Until each mountain, nook, stream, peak of land, All, all that in his heart had taken root From early childhood, through his memory shoot. So this Cathedral, by the shaping hand Of mighty Nature from the mountains wrought. I recognize, its lofty tower and dome. I hailed it first from a lone distant spot Among these hills. this Valley is a home Of thoughts and feelings henceforth not forget Through the dim journey of my years to come.
VI. Nil—galle' Telawe' From an Eminence at sunset
From this small hill, behind the upright block Of stone, nor sea's expanse, nor stream, nor river, Meet the pleased eye; yet could I gaze forever. Nilgalle'* rears aloft her dark blue rock In the sun's farewell beams. 'Tis natures book, Where man may read his God. The Abbey mountain As sapphire glows in the celestial fountain Of light, that streams the sky. I look From this lone rocky eminence, afar From my own country, and an English heart. The sky, the setting sun, the evening star, Are all familiar to me. But the earth Whereon I stand, and near objects are More strange — they are not where I had my birth.
*In Singhalese — Blue Rock 238 VII. Gallet—Oya
A stream once poured profusely from the rock Its tide of waters, with the might of thought, And with thought's swiftness — but a prophet smote; And the stone felt, and answered to the shock. But whence this shallow — bedded river took Its name of the Rock—stream* appeareth not From any kindred feature of the spot: But the Nilgalla's pointed head doth look Upon the sands o'er which the waters flow. Heaven's clouds have recently refused to drop Their wonted tribute; the scant tide runs slow And faint, as human spirits without hope: Yet let the storm but burst upon it — soon `T will rage like ocean raptured with the moon.
In Singhalese Galle'-oya
VIII. Morning Ride
England! Methinks, I wander in thy fields, Fields fresh as thine, and hills and trees as green. This Vale is girded by a mountain stream On either side. And bounteous Nature builds Green mountains in our island, and she yields Trees fair as these in vallies as serene. Nor is this wonderful. Where'er I've been, The uniformity of Nature shields My mind from idle wonder at things strange, My admiration rather is that all, Though pleasing by variety and change, Is yet harmonious. Objects great and small Sing one vast hymn of praise; all with one voice, Mountains & vallies, forests and streams rejoice!
WATERMARK ON PAGE 147 — J GATER 1832
239 IX. Yakkanahella Devils' Hill
Avenge it, Nature! Avenge. 0 nature's God! That powers of darkness, demons of the air, Shall claim a hill so beautiful and rare; Which fitly might have been the blest abode Of angels good and pure, who never trod The path of Evil, Spirits who guardians are Of righteous men. This hill may be the lair Of the wild creatures: sacred every clod That clothes it, every rock and dark green tree, Beneath whose shadow Elephants may herd. Here the tall antlered deer bounds gracefully; A resting place is here for every bird; And curious cells are built by the wise bee, And leaves and flowers are here, by nought ungentle stirred.
X. Awellagalle'
More smooth, but not more beautiful, doth rise This fresh green hill to heaven, and doth relieve The last dark tree—clad rock. Its bare tops heave Under the arch of soft blue morning skies. How sweetly the sunshiny shadow lies Upon a bosom which it cannot grieve. These woods, these plains, these mountains I shall leave With sorrow, such as when the good and wise We quit to herd with common men, whose tongue Drops not the dew of goodness, but of ill. As by envenomed serpent I were stung, I do revolt at this world's worldliness. Still Would I be, lonely as the stars that hung, Last evening, bright and silent o'er this hill.
240 XI. Welasse' mountains
A deep blue crescent, like — but far more bright The shadowy half of Diana's silver art, Bounds the plain—prospect, and doth quite absorb With sudden pleasure the whole sense of sight; It is a moment of intense delight. As with a zone of beauty it doth curb The hills and intervenient vales; and doth disturb, But not distress the soul, and undisputed right, Which such bright scenes inherit from the source Of beauty. And I yield me to the force Of Nature. Wheresoever hangs the cloud When the sun shines, and mountains rise, the hue So dim, so deep, of that surpassing blue We see, which now those crescent mountains shroud.
XII. Deer Shooting
I followed them with dim instinctive fear Through the green alleys of the natural park; Now underneath a tree close—couched to mark The sudden issue of the fleet wild deer Into the open plain. The herd appear Amazed and terrified they gaze around; Then towards the tree they ignorantly bound: One noble animal no more will rear His tall and graceful antlers. His full eye, Late beautifully bright, is wrapt in death; His feet, which sprang with elasticity, His forest path no more will lightly wreathe; I could have wept to see the creature die, And joyed to have recalled its gladsome breath.
241 XIII. The Elephant Herd
They stand like living towers upon the hill; Their ominous trumpets loudly bray out war; Yet one small human being they not scare: Approaching fearlessly each breathing pile He, one by one, as timid deer doth kill. The famed Epirot King once thrilled with fear Brave Romans with such Elephants; till near, Those warriors, taught by courage and by skill, Beheld the enormous animals, and struck Those moving castles back upon the foe; Daunted no more by their terrific look, They see the Greeks down trod. Viewless as wind, The thinking Spirit ever triumphs so O'er matter, by the energy of mind.
XIV. The Peacock
The gorgeous Peacock, is the Bird of Ind; He spreads his gay plumes to the setting sun; He sleepeth in the bright beams of the moon. In many a grove this Indian bird we find When we expect him not. With the light wind His body seems inflated, as a boon Companion of the air, a heavy tune, As if the sound were instantly disjoined From his grave body, and the air felt weight, Until his heavy penions he can fold In the seclusion of some distant grove And in this clime, as melody I love To hear his body sound, and to behold Him spread his spangled tail with regal state.
242 XV. Parrots
The parrot, and the merry parroquet, Are natives of this "utmost Indian Isle" Their shrill sharp prattle may excite a smile, As in small flocks the very air they fret. Almost on every tree, in conclave met. Is heard their cry discordant, and so shrill As the struck ear with sense of pain to thrill. Their bright green plumes the eye with pleasure greet; And if the world's great Author have denied To parrots and peacocks melody Of voice, in them we see a sinless pride; Their plumage glitters in the solar eye. The music of our nightingales, allied To these plumed Indian birds, makes nature's harmony.
XVI. Veddas
With bow and arrow armed, as for the chase, The father stood, mild savage! by his side Four sons in arms, as by one blood, allied. Two were in youthful manhood. This wild race Is native to the woods and rocks. Their face Gleamed neither with intelligence nor pride; The woods, which their rude dialect supplied, Were few. Their figures had not wanted grace, Though low their stature; but, alas, the light Of civilizing knowledge was not given, Nor that pure faith to guide the soul aright, Which is alone the gracious gift of heaven, Breathing within an energy & might To strengthen savage men to climb heavens height.
243 XVII. The Bird's nest in the Elephant's skull
Deep in the front of this enormous skull, Once bullet—bored, and now an orifice Made wider by the Elements with nice And curious art behold the beautiful Construction of a nest within the hole Where lay the brain, by His mere wise device, Who framed the animal. The bird hath twice Deposited her egg and gone. The rule Of Nature she invaded. The green earth Was formed for beast and bird; but here the seat Of wisdom in the animal doth break Creation's law. The strong is by the weak O'erpowered; as honey's sweetness once came forth From the strong lion, the small bees retreat.*
*"Out of the Eater came forth meat; and out of the strong came forth sweetness" Judges XIV.14
XVIII. Evening in the Tropic
I love at Evening in this Tropic clime, When, the descending sun hath lost his power, And cool airs and lone silence reign, this hour I love to wander forth, and slowly climb Some gentle eminence — forget all time Mid green dells, mountain—tops, and the rich dower Of verdure shed upon them as a shower Of flitting-lights and shadows more than prime This soothing time of thought my spirit loves; The wild dove's hushing notes in distant woods, The natives* hooting cry to lowing herds, A seeming echo to the drowsy birds. I love such sounds of mountains, fields and groves In every clime — o'er such my spirit broods. 1836 *Men like the hoot of an owl than any sound I know, and to be made by none but a Native. It is heard at a great distance 244 XIX. The same — near Mahatenne'
The sun bath sunken: and the peacock's cry Wails with wild cadence near yon mountain's crest* The scene is lonely — all things are at rest; The full—orbed moon, with silent majesty, Is rising o'er the Eastern hill. The eye Heeds not the gorgeous glories of the west: The heart with that tranquillity is blest, Which hallows Nature — `tis the harmony Of outward objects with the inner mind, Which acts unconsciously at this calm hour Upon the thinking bosom; and the kind And holier feelings claim their gentler power. The peacock's melancholy cry now still, Succeeds the short note from the night-bird's bill.
*Lunugallei May 9 1838
XX. Mondera—galla* after sunset
A tender haze, a deep etherial hue, Is thrown along and o'er this mountain-rock, It is a Seraph—light; and as I look, Methinks half—hidden pinions start to view, As of an Angel, gemmed with dropping dew, Fresh from heaven's fount. Their brilliancy would mock The noontide sun, and give an Earthquake shock To these whole regions, were their marvellous blue Dipped in the rain—bow, o'er the wide heaven spread Such rays are faintly imaged round the neck Of the Indian bird. But if dim twilight shed Such glory on this rock, when morn doth break, When riseth up the sun's emblazoned head, What pen can paint it, or what tongue can speak?
*Peacock Rock 245 XXI. Elephant Dell — near Alipoot
In this lone spot, this solitary dell, At the still hour of noon no leaf is stirred; And save when sudden snatches of a bird, And cooing of the wild dove break the spell, Deep silence reigns. The streams are audible, As in the night, and in this dell the herd Of Elephants is found. I pass unfeared Where they repose or watch: here let them dwell, Or roam the forests at their own wild will; They are by nature calm, sedate, and wise: They rest by day; but when the earth is still, And the bright moon and stars look from the skies, They play their uncouth gambols on bare hill, Where fireflies flit, and the cicada cries.
XXII. Katteragam From Alipoot.
Two shadowy peaks, rising between the bend Of nearer mountains, dimly I descry The third part of the lofty range, less nigh, Widens at top, and at the further end It slopes down smoothly to the plain. Who wend Behind those blue peaks in the paler sky, Their hue not less cerulean to the eye, But deeper, yet as tender, will descend To a Demon Temple, reared by men whose being Sprang, as the demons, from the hand of God; But they, with fallen spirits more agreeing Than the erecter Angels, who have trod With faith and love in sight of the All-seeing, Demons of the darkness serve in this abhorred abode.
246 XXIII. Warandolla Oya near Alipoot
We wound along the brink of the wild stream On either side; close to its waters now, Now from a hill's bold steep — and craggy brow, We saw, as .fitfully, its bright waves gleam, Through the thick foliage, by the sun's last beam. Trees wildly scattered, not in seemly row, Along the sides of hills, in valleys low, The eye might wander o'er; thus in a dream We aimlessly, yet with wild pleasure move, Without a motive, or control of will; And wide—awake as now, I own I love, Forgetting all the world, and all its ill, To wander as in dreams, if, while I rove, Scenes of wild beauty round the pilgrim smiles
XXIV. Mahatenne' A lovely and a most sequestered spot! A mountain—Bay — almost an ocean scene! A crescent, broken into hill, ravine, And belts of forest. Here the breezes float On wing through the calm air, as in a boat. This Earth—Bay in its beauty lies between Two verdant hills, as exquisite, I ween, As fairy—land; not easily forgot By him who loves all nature. On the one Two grass—clad summits rise, with forest dark Behind the highest; the other is a cone* Nammoonnakoole' mountain, as an ark Of rest and glory, bounds the other side Of this lone valley with a parent's pride.
*Lunugalle'
247 XXV. Narangalla: the Orange Rock Sun at sunset from Mahatenne'
Peaked mountain! Now thou wear'st thine orange hue; The sun hath thrown his glory round thy head; Becoming grandeur is about thee spread; Arranged as now, thy head and body shew As nature's loveliest palace, heavenly blue; On thee is such surpassing beauty shed, The fairest clouds may glory in their bed. As thy blue peak and massy form I view, Bathed in the splendor of the setting sun, My mind looks back on mountains blue as thou, Which I have gazed on ere my years had run The happier race of youth, and ere begun The sorrow of my middle life. Thy brow Is sadden now my web of thought is spun.
XXVI. Lunugallet: the Salt Rock As seen from Mahatenne'
Thou rather seem'st a Mountain of the Moon, When at her full in her chaste silver light Spotted with shading hills, girt with the bright Blue circle of the heavens. Thy spiral cone Pierces the o'er hanging sky, as if thy one And constant aim it were to reach the height Of the most lofty stars. And yet thy might, Could sound express it, were as the soft tone Of our own Nightingale's low piping note, After a rush of notes, falls on the ear, Breathing her soul from her pathetic throat, Calling from unseeing depths affections dear: Almost on thee, fair hill, I thus could doat ! I see, I feel thy beauty everywhere.
248 XXVII. Other Hills near Lunugalle'
One bare green hill is interposed between Thy tall cone. Lunugalle' and the head Of a green hill inseparably wed To beauty, with a forest-clad ravine Beneath, and few thin belts above: when seen From other points a carpet soft is spread, Where elves and fairies might by moonlight tread; The mild declivities are smooth and green Like the first virgin bridding of young leaves. The first hill stands within the shadowy bay Of sloping mountains, where nought seems that grieves; From the sad heart such sweet spots chase away The sense of sorrow; as the stricken deer Flees to the mountains, and forgets her fear.
XXVIII. Passera Valley
Here, were a life-long banishment my lot, Here would I dwell; For all that I require Is here. You cone* is as a pointed spire Of some tall church: and there would I devote My soul to God. On this hillside my cot Should rest. The merry birds should make my choir; Their morn and even-songs to heaven aspire, Pouring out thanksgiving from every throat. Behind me is the Ouva Mountain,f brown And forest-clad. In front, around me, rise Green mountains as a crescent. Lunugalle! Alone thou'rt lovely in thy votary's eyes; I have a monitor in thy dark frown, Nammoonnakoolle Peaceful is thy valley.
*Lunugalle' tNammoonnakoolle
249 XXIX. Ascent to Nammoonnakoolle'
My mission is accomplished. I have been Where thy dark brow, relieved by the blue sky, Is viewed from all points by the curious eye Of Nature's truest lover. It were a scene Of limitless extent, but that the skreen Around of lofty mountains piled on high, An amphitheatre of Majesty, And clouds and mists and vapours intervene To bar the eyesight from the distant sea, And from more distant hills and plains. The Peak, Adam's or Buddha's, as each votary Makes Nature through his superstition speak, Is veiled by mountain ranges. Yet on me Bright worlds of glory and of beauty break.
XXX. The Same
I have enough of recognition here To store up for the future; food of mind, Matter for afterthought I now can find, Even more than present pleasure. `Tis not where The foot is set can furnish things that cheer The solitary thinker, who, oft blind To nearer objects as the viewless wind, Looks back upon the far off things that were. Thus all this mighty ring of lofty mountains The streams and falls from steep & in ravine, The clouds and vapours, flitting light & shade, Before me from this height, will be the fountains Of thought in years to come. Things which have been As light to purer mind can never fade.
250 XXXI. Querella—Galla'
`Pis Evening — on green hills, which lie like waves. Between the mountain called the Orange Rock, In undulations vast but without shock Of crag abrupt, and the tall peak that cleaves The air with its sharp point, Day's bright orb leaves His yellow beams, making each hill—top look An ocean—billow by the storm unbroke, That in the setting sun beams gently heaves. Querella—galla's Peak, gracefully bold And beautiful, in other aspect viewed, Crowning the deep ravine we oft behold, With hills on either side sublimely rude. Yet of this Peak it never can be told That on the offended eye it doth intrude.
XXXII. Night
Night in its stillness hath sublimity. This sombre mountain, and each several top Beneath the noblest summit, under cope Of an unclouded and cerulean sky, Lighted by stars and moon half—orbed, the cry Of the lone night bird from the mountain slope Telling of silence, seem to rest in hope As spirits waiting immortality. Nought can disturb the stillness of the hour, Nor break the force of Nature's beauteous sleep: The Indian Screech Owl pours a sudden shower Of notes so sad as almost bid one weep; Yet these wild sounds have no disturbing power But make the stillness more sublimely deep.
Mahatenne' 1838
251
r
XXXIII. Another Night Scene
The stars shone from on high; not yet the moon Had risen: calm and beautiful in sleep The mountains lay: and the Etherial deep Relieved their shadowy outlines, dark & lone,* Like those angelic forms of spirits, thrown From heaven for their rebellion, prostrate lying, Sublime in ruin, vast in bulk, undying; Thus lay these mountains dim, sublimely prone. Innumerous hills beneath Heaven's concave dome, Far as the sight extended, did appear, The loftiest summit I had lately climb,* Stood boldly out — calm, awful, not severe; Distant, the Elks hoarse bark, & cry of deer Were heard; all else was silent as the tomb.
Alipoot. 1838. *Nammoonnakoolle'
XXXIV. On leaving Mahatenne'
Ah! why, on quitting such insensate things As mountains, vallies, rivers, and green trees, Sinks the sad heart? For objects such as these Desponds the immortal mind? Rather on wings Of faith sublime, and high imaginings, The thinking spirit should soar. The Earth may please, Her mountains, streams, and her deep-sounding seas, Not captivate the Soul. But still there clings To hearts, whereon the iron hand of grief Hath fixed his grasp, a shrinking from the world; To such brief absence is intense relief The immortal mind desponds not: but while Time Surrounds it, to regret we have not hurled Its weight from us is weakness, but not crime.
252 J
XXXV.The Same I've made acquaintance with each hill and dell And lofty peaks, rude crags, and hill tops bare And treeclad, where the circumambient air Of morn and evening breathes. To bid farewell To what I've loved as friends — (now fondly dwell On them my parting looks, & linger there) - I cannot coldly do. The good and fair Upon my mind have fixed their potent spell. Beneath these mountains I may walk no more, Nor see the sun climb thy aspiring head, O Lunugall&! — Nor these vales explore For hidden beauties: I no more may tread These lovely regions. But when all is o'er, In such a spot as this I would be laid.
XXXVI.Mountain Dell It were no easy task to paint or tell This look in words or colours, by the hand Of mighty Nature, without effort grand, Scooped out of rocky mountains. `Tis a dell Of wonder and of beauty — fitting well The aspect of these hills. By His command, Whose Fiat instantaneously planned The Universe, those white robed waters fell In lovely anger from you cloven rock, Gliding men smoothly down the deep ravine. Above, rude craggy brow o'er shade this nook In semicirque, yet with a softened look Regard the milder beauty of the scene, Albeit unmoved even by a Tempest—shock.
253 XXXVII. The Summons*
A summons came — the death of a dear friend! A dear kind friend, who breathed his latest breath Amid these mountains. Will thy darts, stern Death, Thy dreadful darts, interminally spend Their wrath on man, and never, never end? Tyrant, 0 no! One day thou'lt writhe beneath The Conqueror's feet, and gnash thine iron teeth; With grief no more the human heart to rend. But 'ere thou'rt stript of thy wide-ruling crown, Which still thou wear'st on thine unreal head, Pale phantom that thou art, thy withering frown Will whelm our Earth in tears. Yet is not dead The kind old man whom late thy hand struck down. He cannot die, he is immortal made.
*On the death of my dear and deeply lamented friend, Sir William Rough, late Chief Justice of Ceylon, who died at Nuwera Ellia, wither I went to bury him
XXXVIII. The Burial
His sleep will be as happy in these hills, Wild, lonely though they be, as by the side Of living, sparkling waters. For he died Blessed by all good men's tongues; as by the smiles Of kindness, which from out the heart—spring rills, He lived. And though the gushing tears may hide Those wreathed smiles of kindliness, they glide Down faces where love amiably beguiles And lightens grief itself, even in the heart Of his surviving children, & his friends. With parents, friends, `tis hard indeed to part; But harder for when our remembrance lends No light of loving to illume the dart Of death, where Happiness begins, not ends.
254 XXXIX. Hembleattawellei
The centre of an amphitheatre Of mountains holding mountains in embrace To this.Thus Atlas, with his downbent face And shoulders, had his form been imaged here, In horizontal posture might appear; His arm outspread to enfold a mighty race Of mountains, and to fix them in their place, And in his bare enormous shoulder rear The Earth's vast offspring, not at random thrown, As by blind chance — But the Almighty Power, Whose Will created them — and with a frown, Once sent forth thunder and a fiery shower To overthrow the Cities of the plain, Can crumble these, and rear them up again.
XL. Ouma—Oya Written on an eminence above the stream
I will not wait the trick of memory. But sitting here upon this pointed peak, This knoll of fragrant herbs, my soul will speak To the green lovely hills that round me lie; Some are above, and some beneath. The sky Of hazy blue,* with scattered clouds that make, Fringing the mountain—tops, a drapery Of nature — and thy waters which now break, Sweet Ouma—oya, freshly on my sight - The craggy stones that stand from out thy bed - Green mountains and green trees, with specks of white Gleaming from the fair river — all unite To satisfy the eye, the heart, the head, To concentrate the spirit of delight.
*These were signs of the approaching hurricane. See the next sketch.
255 XLI. The Hurricane
The mountains called to mountains, plain to plain, The Angels of Jehovah were abroad; And in the wings of winds the Mighty God Came flying. Fiercely blew the Hurricane, Bellowing his wrath to every mountain-chain: Trees were uprooted: the avenger's rod Smote all things visible — ay, every clod Of Earth confessed his presence. Oh! In vain Doth rebel man lift his presumptuous heart Against the Omnipotent, whose secret power Is felt in terror, riding on the storm, And in the Earth quake, & in fiery form: Yet God delights not in the Thunderer's part; His voice is heard when storm hath ceased to tour.
*1 Kings XIX 11,12,13.-
XLII. After the Hurricane " Feelingly sweet is stillness after storm" Wordsworth
The storm is over. Calm and stillness brood On every hill, in each secluded glade; Delightedly reposed the light and shade Once more on these bare mountains. Every wood That lines the deep ravines, as womanhood, Smiles fondly from its covert; and the maid, Sweet Liberty, comes forth, no more afraid; She feels that her own mountains are the food Of health, of spirits, and of calm content. The world beyond me is so full of care, I would the remnant of my life ever spent Where Nature, with her lovely blendishment, Infuses this enjoyment through the air, And smiles on all things & all things are fair.
256 XLIII. The Rainbow
Iris hath never, than on this fresh morning, More richly "scarfed this proud earth" with her bow. One section of the heavens she spanneth now, Facing the uprisen sun: and while adorning The clouds she compasseth with pride, not scorning, All things about her with such beauty glow As we have seen in dreams. The hill below Smiles with seraphic brightness. What a warning To thankless man is Earth's celestial beauty! Our dreams are sometimes as the glorious arch, The light of heaven upon its ruddy breast. But if with straightness of an army's march To battle, we keep not the line of duty, Our hopes will fade our soul will find no rest.
XLIV. Clouds and Sunshine
The bow is vanished, and the hills I left Are wrapt in clouds, but brightly to the view The Eastern mountains rise. How deep and blue Art thou, great Ouva Mountain! Nor bereft Of clear and cloudless sky, thou seemest cleft Out of the elements, and no one knew From what profound thou drank'st thy sapphire hue. But now the clouds shroud thee, still as the theft Of the light pinioned God, swift mercury, Who stole the sun's bright arrows; now is lost Thy recent splendor: and you range* I crossed Last year, is dim as Thou. Thus, to our mortal eye, Earth's splendors by the storm of change are lost! But spiritual light can never fade and die.
*Idalgasheenei mountains
257 XLV.Fort Macdonald
This little Fort, built on an eminence, And which hath stood against war's bloodstained tide, Is now my covert from the storm — beside, And at the foot of mountains bold, from whence Mountains more bold, and plains where Providence Hath poured forth plenteousness I view — a wide And glorious prospect to abate the pride Of worldly men. No rivers here dispense Their mighty waters, like our own loved Thames, Through vallies which have known primeval years; But here flow on, mellifluously, streams, Whose sources, mountain—fed, scarce meet the ears Of man: here, in the sun's and moon's bright beams. Flit loveliest lights & shades that have no peers.
XLVI. Mountain View
From this lone mountain-summit I survey A bason which — stupendously outscooped By that Almighty Energy which propped The pillars of the world, in the sun's ray, Within its mountain — boundary doth display Hills and ravines, each with each interlooped, Green fields of rice winding their sinuous way Like huge green serpents: while far off, blue topped And beautiful beyond imagining, Nammoonnakoollei rears superb his form. Over the nearest mountain the vast rock, Named of the Indian Bird,* doth seemed to fling His lengthened range, which hath repelled the shock Of each successive postdiluvian storm.
*Mondera-Galla. Peacock Rock — near Alipoot. Vide ante XIX
Ii 258 XLVII. A Higher View
Behold, beneath the pointed hill, whereon I lately sat, & thought a mountain high. The true idea of mountain majesty, Like the bright meed by human reason won, Is gotten by sublime comparison Of height with height. From that smooth cone my eye, Thinking I stood upon equality, With those vast mountains held communion: And like the petty reasoners of mankind, I sat upon a mountain, so it seemed, Which looks not larger than a little hill And to that tall peak, on my right, I deemed I could have leaped. To man's presumptuous mind The soul may seem a sea — it is a rill.
XLVIII. Higher Still
Now doth that last superior hill appear Not to o'ertop its sister height. To check Myself—assumption, the tall wooded peak, Which, but a moment past, shone out as clear As a bright star, a vapoury veil doth wear, To indicate, more than weak words can speak, That I am on a molehill yet. Clouds break, But mists involve the mountain tops. There are Things, while they make us humble, which sublime The thinking spirit with still loftier thought; And as these elevations, in morn's prime, Lift no more near to the material heaven, The spirits consummation seemeth wrought Within us, purer, holier feelings given.
259 XLIX. Chapel Rock
Among these smaller mountains there is one Surmounted by a minaret of rock; For Nature's operations often mock The mimic art of man. It stands alone. It was among those hills I gazed upon, When with warm admiration my first look Fell on this open country, boldly broke By mountains, hills, ravines, and rude rocks prone, Precipitous, and vast, up to the sky Looking, or hanging o'er some craggy steep. This Natural Chapel, ever in my eye From all parts of this heaving valley, deep Hath graven itself upon my memory; I see it in this solitude more nigh.
L. The Solitude
All things around look lovely, & yet rude. The high peak I have passed, and traversed through The forest that invests it; and my view Is limited to one small stream, a wood At either end. It is a solitude Most sweet and soothing to a being, who From childhood loved fair streams* & could pursue His solitary way unfired, and brood On the bright fancies of a childish mind. Nor do I envy him, in after years, Whose soul to such pure pleasure hath been blind, And simple nature could not soothe his cares; Whose heart could be untender and unkind, While such a stream as this sang in his years.
*"The muse, nae poet ever fared her, Till by himself he learned to wander Addown some trotting heron's meander And nae think lang." Burns
260 LI. A Scene in Ouva
The clouds upon the mountain tops are rolled; Some quite concealed, some rest upon the head Of loftiest peak and range; & some are shed In shower along the sides, and I behold The mystic heights of mountains dim and old, Uplifted o'er the clouds. The air seems dead. Mysterious shadows, and a grey light spread - Mute things, strange forms, which are not to be told - Along the vales, and o'er the lesser hills; The infrequent note of one poor lonely bird, And the cicada's inharmonious cry, Are all that may of quickening life be heard: Nature hath hid her sunbeams & her smiles, And stricken mute the voice of melody.
LII. Nammoonnakoolle' From Fort Macdonald
How lovely hangs that white cloud on the breast Of the dark hill, as on another sky Of deeper blue than that from which on high The snow-white cloud slid down, that it might rest, And gem the darker mountain, & be blessed With such enjoyment, as wild birds which fly To the loved spot that pleases them. The eye With some delight cannot be unpossessed Which in the mirror of fair nature looks, And back reflects to the enduring mind Thoughts of deep joy and images of light, Thoughts holier than are supplied by books And images, as eyes unto the blind, Like that bright cloud which still enchains my sight.
261 LIII. Paddy Birds
Like idol images those two birds stand, Painted upon some heathen temple wall: Their bodies are invested with a pall As black as Ebony. But now expand Their dark wings wide, and to that patch of land, Green as an English spring, the tropical Main staff of life, they slowly fly — let fall With sombre gladness, and fold up their grand And heavy pinions. Of a higher cast And larger figure than his white compeer, Seems the dark Ouva bird. That loves the plain; This rather joys in the wild mountain blast To ruffle his bright plumes. The inferior crane Is the sole slave of appetite and fear.
LIV. Climate — Nuwera Ellia
Standing almost upon the central line That lies between our planets extreme poles, Of this green isle, round which old ocean rolls, How various the climes. The warm sunshine And freshening showers their genial influence join In the low vallies, and the seas' mild shore. But in these mountain-regions wild winds roar, As when they sweep through forests of tall pine That clothe our northern steeps. And wintry cold Breathes through the air, & shivers on the rocks: While woollen garments round our limbs we fold, The Tropic spirit laughs in the blast, & mocks. Two hours will free you wholly from these shocks: Descend this hill, this sunny vale behold.
262 LV. Waterfalls
Fair to the eye and pleasing to the ear Are these hoarse waterfalls. Descends like light The last and fullest on the charmed sight, And if its lapse seem tremulous with fear From that Precipitous height, the voice more near Would sound a warrior's cry, as snowdrift white It foams and flashes in its downward flight. A hermit's call, a pleasure house, built here, According to the color of the mind, Were each in keeping. Gentle & severe, Inseparably blended and combined, Grave on this dell twofold character: Despair may learn fierce Desperations part, Or woman's tenderness unman the heart.
LVI. The same
Some waters fell in a white filmy line, And some with broad & shallow lapse — & weak When late I passed this valley. Now they break And thunder down the steeps, nor longer twine With feeble voice, in figure serpentine, Haughty of heart are they, not low and meek. Ye Elements! How mightily they speak - As if with you they would disdain to join! Earth shrinks before them; through the yielding air They leap; they have the tyranny of fire. To all the winds they lay their bosoms bare; And to the mountains they send forth their voices, Not sounds of desperation & of ire; The spirit of the water floods rejoices.
263 LVII. A Sketch from Nature Mists, shadows, curling vapours are prevailing Over the clear blue ether of the sky. Delicious verdure on the mountains high, O'er which the clouds in majesty are sailing; No mellowing beam of light the valley failing; The mountain—tops, though darkening on the eye, Pillowed in soft clouds where the sunbeams lie, Tell all one tale of Quietness. Winds wailing, Streams roaring in wild anger, and the rush Of congregated sounds that swell the storm - All these give way to the harmonious hush Of waters distant music, and the form Of rugged objects softened. The soothed ear Hangs on the voice subdued of nature every where.
LVIII. Alloo—Galla or The Elephant Rock
Darkly defined on the low—bending sky, Through the dim atmosphere of this mild eve, I view the length of the broad back up—heave In mist & vapour. The long head, not high, Down to the rise & the declivity Which terminate the mimic mountain beast, Stands boldly out. But where below the breast, The wreathing trunk should hang, meets not the eye. And thus the mind of man in every mountain, In rock and hill creates a form of life: The energy of thought flows from each fountain, As ample as the stream, without the strife And chafing on the pebbles which it meets: Yes, Life in every form the spirit greets.
264 l_ = _1 1 LIX. Baddagam
Lo, here, as in a sacred solitude, Where universal nature with large hand Hath lavished beauties o'er this heathen land, Religion hath her seat. Where nothing rude Disturbs the mind in its more gentle mood, Devotion should exert her influence bland Upon the heart. And yet unmoved I stand Within this Church, scarce sensible to good. Dark children are around me, and my ear Imbibes the accounts of an unknown tongue; I find no loved association here: Childhood oft stirs me with affections strong; The House of God I love and revere; Yet here upon my heart no recollections throng.
LX. The Ginderah River Gin-Ganga
Slowly our boat winds with the winding stream, The sun is sinking tranquilly to rest; Smooth as a mirror is the river's breast; And calm and still, as holiest healings, gleam The imaged trees within the wave: they seem As they, of all things here the quietest, Felt the deep hush, and were serenely blest, Were conscious spirits, not a poet's dream. England! The beauty of thy streams revives Within me, as adown this tropic river Smoothly I glide; and thick my bosom hives Feelings and thoughts which the Almighty Giver Implants within, which tell the soul it lives By thought, and thinking will live on forever.
265 LXI. Adam's Peak As seen from the road between Cosgodde & Bentotte
As mid Life's dreariest sorrows some dim hope Is seen, though distant, through the morning haze, Amid the sullen undulating maze Of hills which when as clouds, the pointed top I view of this famed mountain, without slope Like other heights.Tall pyramids we raise With toil gigantic, winning the weak praise Of man. Away! Man cannot fitly cope With the immortal Architect of heaven. And as I gaze on thee from this low road, Even from the borders of the boundless sea, O sovereign Peak! Such dignity seems given Thee o'er thy kindred mountains by thy God I scarce can muse at man's idolatry.
LXII. Regrets
These tranquil hours, refreshing every sense, And reaching even the inner mind, ere long I must forsake to join the common throng, The busy and the heartless: I must fence My bosom with a mailed indifference, That ill accords with one who hath among The mountains heard the Morn & Even—song Of birds, and breathed refreshing breezes whence The glorious sun came forth, and with his spirit wed The woods and wilds. No more a poet's dreams, Set to the music of the running streams, Must I indulge, nor silent valleys tread: The life of this world a dread shadow seems; My only friend, my Life, is with the dead.
266 LXIII. Same
`Tis even so: and where the dead are, Thou, Thou beloved spirit liv'st the life of life; Sorrow and pain & agony and strife Are not with thee: and thine unruffled brow, If thou "the human face divine" wear'st now, Divorced from flesh, as the fair Evening star, After the sun is set, seen from afar, Is silvered o'er with quietness. Below, Among the wonders of the works of God Even as a star, hast thy mild heavenly light Been with me wheresoever I have trod; On hill and plain, and by the mountain river, Now shining clear and most serenely bright, Now sorrow — clouded: I have seen thee ever.
LXIV. Conclusion
Farewell, ye mountains, and each running river! Ye mountain streams, and craggy rocks, farewell! Reluctantly your wild flowers, bud and bell, Upon your fruitful breast renewing ever, I quit for a vain world — I have no lever To lift the burthen from my heart. To tell The calm that doth unholier feelings quell, Mid nature's hallowed solitudes, can never Be the blest privilege of words. The mind Records it silently. Ye merry birds, That cheer the forests, Elephants in herds, Ye all are free as is the chartered wind! I quit free nature;— no, Ltis not for words To speak the pleasures I have left behind.
267 I. Poems
GREEK QUOTATION BY PLATO
Upon the brow of Morning bright Thou late didst shine a living star; Now Death sheds thy reflected light, As clouded Vesper, faint and far.
I
Fade from the sight, upon the lonely shore, Last loved beams of the departing day: Forms linger on the memory, now no more; Friends from the fondest breasts are torn away.
An air of desolation breathes around, And scarcely breathes, oppressing the sad heart; Unreal shadows glide along the ground, And to the eye the tears unbidden start.
268
■ II. Stanzas
Written during an Excursion into the Interior of Ceylon
1
Amid these hills can I forget The day that gave thee birth? These hills renew my keen regret That thou hast left the Earth.
2
Such hills together we have trod - In each by far too blest: But now thy spirit is with God - Thy dust is at its rest.
3
I never can forget the day: Now only marked by sorrow, Which once upon our spirits lay, Like Hope whose home's the morrow.
4
Time passes o'er one like the wind, And leaves me to my fate, And all before, and all behind, Is drear, is desolate.
269 5
Time lies before me like the sea; While I am on the shore: I feel alone — I think on thee - I seek thee more and more.
6
I seek thy shadow in the clouds; I seek thee in my dreams; I seek thee among heartless crowds: No light upon me gleams.
7
The world looks on my face - I smile - It looks not in my heart - Nor knows how hardly I beguile One never-ending smart.
8
To common minds I may seem gay: To give my heart relief, Feigned joy upon my lips may play, While at my heart sits grief.
9
There is a levity of mind, Which knoweth not repose; But restless as the unwearied wind, It tells its tale of woes. 270 10
The cup of joy I sometimes quaff, Or seem to quaff, while deep Within the soul lies grief — the laugh But lulls it to its sleep.
11
And on this day my spirits sink - The tears oft fill my eyes - Of thee alone, I think, While hills around me rise.
12
Such as in thy own native land, Thy feet with mine have trod: A lonely exile here I stand - But thou art with thy God.
271 III. Return
1
My days have sped like a mountain river, Just burst from its dark—fed stream in the rock; Calm flows the wave till, as fretted by fever, Its reckless rush is a tempest shock.
2
Escaped from its dark deep stream of sorrow, The spirit of life scarce stirred in my breast; It revived with keen anguish — & lo on the morrow, As a tide it rushed on, impatient of rest.
3
Such are not the signs and sources of gladness, That like a sweet angel smiles from the heart; Such joys are but sorrows — their fountain is sadness; And our struggle is vain with deep sorrow to part.
272 IV. Written in the first Page of an Album called "The Album of Adam's Peak"
1
Let every Pilgrim of the Peak Insert within this little Book Feelings and thoughts as pure as streak The Morning sky; that who doth look Within its written leaves may find Fair impress of the Pilgrim's mind.
2
Let every Pilgrim of the Earth Forget not one mysterious Book, The heavenly record of the birth And death of man — where angels look On mortal names enrolled to be Blest heirs of immortality.
3
The sun, the sky, the stars, the light, The beauty of the Earth, its flowers And fruits, to him who thinks aright Are fleeting as the passing hours: In deepest sorrow, lightest mirth, We are but Pilgrims of the Earth.
273 V. Written on a Journey to and from Adam's Peak
1
Thy limbs in the cold grave are lying. While mine are toiling up this mountain: The spring of Life in me is drying, Thou drinkest Life's o'erflowing fountain.
2
I travelled through this vale of sorrow, Yet round me rise Earth's lovely mountains; But though Earth smile on me, tomorrow I would I tasted Heaven's blest fountains.
3
On Adam's Peak the sun is shining; But the dark shadow of superstition Attend his rising and declining Beneath this mountain of tradition.
4
On thee the sun is shining ever From Heaven's bright everlasting mountains; Thy life is an Eternal River Refreshed from everliving fountains.
274 5
On Adam's Peak the clouds are gathered; His head is veiled in misty whiteness: Spirits of darkness are untethered, Spirits who lost their primal brightness.
6
And having lost the pure enjoyment Of Truth's celestial light unveiling, "Pis now their fiendish sole employment Her beams in falsehood's clouds concealing.
7
Hence the mis—shapen foot gigantic,* And the blind votaries adoring A shadowy portraiture Atlantic; And rock—hewn idols grace imploring.
8
With thee all is dewy brightness, Clouds gather not in Heaven's high mountains; Blest spirits of celestial whiteness Wave their light wings o'er Heaven's pure fountains.
*On the summit of Adam's Peak an enormous foot is carved in the rock — over which a rude temple is constructed — and to which, as the supposed impress of Buddha, pilgrimages are made by the natives and by others 275 9
While Fate sees radiant mountains rising, Etherial vales, and plains expanding, Girt by a measureless horizon, In Heaven, surpassing understanding.
10
For in a future state of being, When Heaven's own glory man inherits, Our sense will be enlarged; and seeing Wax strong with our immortal spirits.
11
Happly from orb to orb may wander Immortal spirits; all creation At one vast view their minds may ponder, Unsated still their admiration.
12
Then, I bid adieu to sorrow: My frailties and my sins forgiven, Be Earth to me no more — each morrow Absorbed in endless Day of Heaven.
13
What though thy limbs now cold are lying, And mine no more may climb earth's mountains, When I am with the dead, or dying, We both shall quaff life's flowing fountains.
276 VI. On going down the Kalu-ganga
As sailing down this placid River I feel thou art not by my side; And that.thou'rt unforgotten ever, Though years have flown since thou hast died.
2
By fairer streams than this we've travelled, If fairer streams than this may be; The sinuous Forth we have unravelled* From the broad bosom of the sea.
3
Now thou art an immortal spirit; Eternal rivers bathe thy brow Invisibly — such saints inherit - Now purer waters by thee flow.
4
And purer pleasures are about thee, And purer feelings warm thy breast; While mid Earth's fairest scenes, without thee My lonely bosom knows not rest.
5
Around me rise the noblest mountains, And loveliest rivers greet mine eyes; But nought can dry up sorrow's fountains, Nor check Affection's deep—drawn sigh.
*The mazy Forth unravelled Wordsworth
277 The iron chain of grief hath bound me, I feel I am all all alone; While mountain—rivers murmur round me, I wander on thy banks, 0 Rhone.
7
My wandering thoughts will wander ever, Where thou & 1, sweet spirit, have been; O'er many a mountain, vale & river, Where sorrow consecrates the scene.
8
But it avails not. I am lonely, And lonely I must ever be Upon this Earth; in heaven only My spirit may commune with thee.
9
A perfect and entire communion We shall enjoy, there, there alone; We shall be blessed with pure reunion, Imaged by two fair streams in one:
10
Upon whose banks in summer weather We sat one calm and lovely night, Though thou wert weak, in love together As strong as earth can hearts unite.*
*The junction of the Rhone and Saone at Lyons. See next poem
278 11
But it avails not — Yet affection Is sanctified by suffering; As sunbeams tempered by reflection, As dipped in dew and Angel's wing.
12
Still gliding down this lovely river, I feel thou art not by my side; And that thou'rt unforgotten ever, Though years have flown since thou hast died.
VII. A Recollection (Referred to in the preceding Poem)
Never xxxxx can I forget the day When we together sat upon that tongue Of land which, tree—clad, pointed sharp among The confluent waters of two streams. The ray Of sunset gently gleamed. Swiftly away The impatient waters of one river sprung To meet his spouse, and in their rushing rung On our charmed years. Thus when this earth born clay, This "wall of flesh," from my freed soul is rent, By Death's puissant arm, my spirit will spring, And mix with thine its waters. Like these rivers Of pure endearments can be never spent: When once united, all our fond endeavours Will not find out or where or how we cling.*
* See Poetical Sketches of the South of France. Note 4, pages 90, 226
279 VIII. To a Friend
We have talked much on personal themes, on the ill Which, like dense clouds, impede man's ascent up Life's hill. Away with such themes — let them pass with the wind; Let our talk be on permanent things of the mind. Be our thoughts, like light's beams, on some peak's airy crest, First springing from heaven, and which then brightly rest; Of nature, of beauty, which have their abode `7,-4,1z the author of Nature, the bosom of God; Of spirits sublime that weigh their bright wings With "Angels who sit in the sun" — yea, of things Fetched out by imagining minds, finely wrought By the wonderful power of invisible thought; Any nothings which shapes, which moulds, beautiful form And can localize sounds that sweep by on the storm. Yes, turn we from personal talk, — and in mind All power, all enjoyment, all happiness find.
Captain Browne of the 78th Regt, to whom the above was addressed, died in Scinde in 1843-4 (written in pencil)
IX. The Sabbath in the Mountain
1
I could not rest, I wandered forth, Although it was a day of rest; I felt the beauty of the Earth Stir as a spirit in my breast.
280 2
Yet had I read the sacred page, But not as I had often read; The spirit in me seemed to wage A warfare with the spirit that led,
3
And leads us wheresoe'er we go In the way of everlasting life; To war with it is death; and woe Waits ever on the unholy strife.
4
But mine was but a seeming war, Or I indeed were most unblest; My bosom was not vexed with care, My feelings had a Sabbath—rest.
5
Thus went I forth this day to climb The mountains, their pure air to breathe, The Works and Word of God sublime, The heart that feels them conquers death.
6
On mountains sat the Lord Divine Of life, the Saviour of the World; Thence taught He precepts, line by line, Who stars into their orbits hurled.
281 7
And though it was a heathen land Which soothed me on this day of rest, Richly hath the Almighty Hand This heathen soil with beauty blest.
8
The clouds hang o'er such lovely hills As lift to heaven the pious mind; Through valleys run such gentle rills As humanize our human mind.
9
Headlong the torrents rush; swift streams Gliding more smooth, the flowing river, Speak as of old, in prophet's dreams, Of Him who Is, who lives for ever.
10
Thy works are oracles divine, O God! And mighty is thy word! On mountains be thy Spirit mine And in thy House my prayers be heard!
282 X. Stanzas
1
If now more rarely I express My grief than I was wont to do, It is not that my grief is less, Or that my heart bleeds not with woe.
2
It is not that my heart, less true, Sinks not at every hour for thee; For ever in my mental view, I feed upon thy memory.
3
It is that now I fear to wake Sorrows, which, though ne'er laid asleep, Have ceased to bid my heart to break, Already broke, my eye to weep.
4
I dare not think as once I thought, As once I wept I dare not weep; One withering truth hath sorrow taught Since thy sweet spirit fell asleep.
283
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284 5
Time, as he flies, makes suffering deeper, How smooth — soe'er his silent wing; Though grief no longer be a weeper To the torn heart he loves to cling.
6
When other bosoms will not know That in one breast the heart is broken, Woe must not sit upon the brow — Nought, nought without must grief betoken.
7
And do I think on thee the less That now my tears flow less for thee; And that more seldom I express The withering grief that clings to me?
8
Ah no! `Tis harder to endure My lonely lot, — nor seem to heed My solitude, — though deep and pure My love, my sorrow for the dead.
9
Thine image in my "heart of heart" Is as a gem unseen, unknown To all, save him to whom thou art In death his sole Beloved One.
10
And if my very heart be dry With grief, and fewer now my tears; Yet oft—times will my weeping eye Betray thy loss through future years. 285 XI. "Concerning them which sleep, sorrow not, even as those which have no hope" 1.Thes: IV.13
1
Thou art in bliss now — and no tear Bedims the brightness of thine eye; Thou art in safety — and no fear Disturbs thine immortality.
2
Thou art at rest now — and no pain Pierces with anguish thy dear breast: I would not have thee back again - I would not mar thy perfect rest.
3
Thou art in joy now — & no sorrow Ruffles the pure stream of thy mind; No heavy cloud hangs o'er the morrow, The Voice of God breathes in the wind.
4
Thou art in life now — and no shade Of death can darken o'er thy brow; Thy body's only with the dead - Thou art a living spirit now.
286 5
Thou art in Paradise — thy Soul A ray of light — and God's own eye With light invests thy being's whole; Thy spirit knoweth not to die.
6
Thou art in Heaven — and God's Right Hand Sustains thee: Yet thy sainted spirit A higher heaven — at God's command, Will one day with the blest inherit.
7
0 may my Soul in Paradise, Partake with thine a blessed rest; With thine my mortal body rise; That both may live, & both be blest!
8
0 may we meet before the throne, With hearts so pure they cannot sever; And never, never be alone, But live in love and joy forever!
287 XII. For a Sketch
Heu quanto minus est cum reliquis versari quam Tui miminisse
With pleasant flowers I plant thy Tomb To dissipate the deepening gloom, Which gathers round my broken heart, Oft as I visit where Thou art.
Yet not where Thou art! Here alone Drops into dust each mouldering bone; The faded form, the grosser clay, Alone are subjects of Decay.
But Thou art an unfading flower; O'er Thee stern Death exerts no power: Thou art above; serene thy brow, A spirit among spirits, Thou!
Here resteth all of thee that Death Had power to take with thy sweet breath; I would my dust were here, and I Now shared thine immortality.
Till then, - with flowers I plant thy Tomb To dissipate the deepening gloom, That gathers round my broken heart To think I am not where thou art.
288 XIII. On a Portrait
1.
0 Thou, who now with saints art hymning The glory of thy God, I trace Thy sweetness in this maiden limning, The mildness of thy matron—face, The deep, the 'melancholy grace', Which o'er my heart yet holds its power: Yes, these my memory can place Before me in thine opening flower.
2
I see in thy soft virgin cheek The woman's richer beauty bloom, And this rude portraiture doth speak Love ineffaced by Death's dark doom: Thy features breathe o'er years to come, Thy moulding form, thy golden hair, Now thou art in thy heavenly home A Seraph's loveliness may wear.
XIV. Written in a Prayer Book
0 may my Soul, whene'er I look Within the leaves of this thy Book, Commune with that Omniscient Mind, With whom thy being is entwined; And which I pray the God of Heaven, O may I feel my sins forgiven; And that, this scene of sorrow o'er, We meet in Heaven to part no more.
289 XV. Epitaph
On a monument in St Peter's Church, Colombo
Where from their sufferings saints repose, thou art! For ever blessing, and forever blest: Here, Pain and Sorrow wrung thy gentle heart; There, in thy proper sphere thou art at rest! Most loved, most loving, and most loveable! To whom a purer, happier world is given, A broken heart can only say, Farewell! Farewell, Farewell! until we meet in Heaven.
ON NEXT PAGE:
A TYPED VERSION OF THE FIVE POEMS OF STANZA XII, " FORA SKETCH"
DATED MARCH 1834 (Not included)
290 III -mod
S l 0 N Notes: Part III
II
This beautiful Valley or rather Ravine, is more minutely touched upon in the first part of these sketches (Part 1, XX). I find in my Journal the following passage.
"I never remember to have felt calmer and more spiritual sensations, if I may venture to term them so, than in my ride this evening through that exquisitely beautiful Valley, or Ravine of Attabaga-oya"
III
The apparent height of mountains is very deceptive. Hakgalla seems rather a stunted rock than a lofty mountain: and yet about two years after these lines were written, I had the laborious pleasure (for such it was) to ascend Nammoonnakoolle, along with a Gentleman -- a Military Officer who holds a high Civil Situation in Ouva, -- to whom every feature of this beautiful country is familiar. From him I learned that Hak-galla was loftier than the noble mountain on whose summit we then stood, which is computed to be 6740 English feet above the level of the sea. Hak-galla, therefore is not probably less than 7000 feet. The expanse of the rocky summit, forming the forehead of the profile, looks almost low, but this also occurs in the human head. The breadth of the forehead diminishes the apparent height; and vice--versa.
IV, V
These two Sketches respect the same mountain. The first is from Hembleattawelle', above Badulla, at a very great distance in a straight line. It is shaped like, and, by light and shade & distance, very much resembles a Cathedral. It is the same mountain, I understand seen from the Trincomalee road, and, from the obvious resemblance, commonly called Westminster Abbey. The true name is Gunegalle'. It is close to Nilgalle' which is described in the next sketch; surmounted by natural Park scenery, and called by the English the Parks. It is here that the serious sport of Elephant shooting is pursued. In the distance, however, the mountain justifies the monastic name given it.
292 "A wondrous dome, Where, as to shame the temples deck'd By skill of Earthly architect. Nature herself, it seemed, would raise A Minster to her Maker's praise:"
(Scott's Lord of the Isles, Cant 1.v)
VI
This, and the ten following sketches were drawn from, and in the neighbourhood of Nilgalla Telawe' so called from the rock Nil-galla, or Blue Rock — Telawe means a plain country, of which the Nil-galla or Blue Rock, is the most prominent feature. It stands at the termination of the plain, or Park Country and the Rest House is situated very near to it. It is a striking and beautiful object — a dark-grained rock, of the shape of a cone, standing directly out, as if springing from the plain, and entirely alone. At some distance from it there is a broader and a larger rock, but neither so high, nor in any respect so striking and beautiful as Nilgalla. Its colour is generally blue particularly in the morning & evening.
This place is better known to the English by the name of the Parks. The name is appropriate. It is of the extent of several miles, of a gently undulating surface, divided into natural plots and parks. The large plain is intersected by straight lines of trees, very like a Nobleman's, or Gentleman's park in England, and bounded by large groves and clumps of trees. The Vistas and natural alleys are some of them of great length and straight as the flight of an arrow. The extreme sides are bounded by mountain ranges, partly covered with trees, through which bold and beautiful rocks are frequently seen to burst forth; and others are green, with long lemon grass & jungle plants. The plain, too, is studded with dark rocks, generally of a blue colour, of which Nilgalla is the most conspicuous. Indeed were the grass, -- which is wild lemon and spear grass, & very long, -- kept in the order of our English parks, one might almost indulge the pleasing illusion of being in some of our English domains. The bungalow, or Rest House (in which these remarks, transcribed almost verbatim for my Journal, were written) is situate at the extreme end of the plain, skirted on either side by natural groves of lofty trees. These are the favourite haunts of wild deer, of which I never saw such numerous herds as in these natural parks & woods. Nilgalla, the mountain rock, looks from this spot like the guardian of the plains. The entire view of the park scenery, with its plains, and alleys, and groves, is laid out in front of the Bungalow in a very striking and picturesque manner.
293 All animals, more than anywhere I have been in the island, abound at Nilgalla Telawe. The first night when we walked out with the old headman, -- a fine old man — who acts as guide, particularly to sportsmen, of whom my companion was one, the quails in great numbers sprang out of the grass almost beneath our feet. Peacocks & parrots abound. But, above all, it is the greatest Elephant haunt in the island. A Gentleman, well known in Ceylon, a Military Officer, holding a Civil situation in the interior had killed about 400 when I visited Nilgalla in 1836, and chiefly at this place. The number has of course increased since that period, though he does not pursue the sport so earnestly now, having other employment. This is almost incredible to a stranger, but it is a well known fact; and from what I saw of the animals in a herd, pursued by a single individual without the slightest apprehension, I can easily understand that it may be done by a resolute person who knows their habits and has become accustomed to their enormous bulk.
VIII
I took a guide one morning & rode to the East of Nilgalla, & the Bungalow across the little stream, the Galle'-oya, or Rock stream.. It leads out of the more immediate Park Country, & traverses the side of Gune'galla, which I have stated in a previous note to be situate in this part of the island. A beautiful hill is on the right (called Yakkanahella or Devil's Hill). The Welasse mountains were on the extreme and distant horizon on the same side. Other hills, fully described in verse, were in the neighbourhood. The little streams seemed to have led into another kind of country. But deer and elephants abound here as much as in Nilgalla Telawe'. The country had a good deal of an English look about it. All the Sketches from VII to XII were furnished by the scenery on this side of the stream. It became my favourite ride in the evening, as well as the morning while I remained in the neighbourhood.
XII
I accompanied my fellow traveller on this expedition to shoot deer, we couched in the long grass, and behind trees, while men went into the woods to drive the deer into the plain. At length a lovely herd of about 50 of these beautiful creatures were beaten out of the woods into the open spaces where we lay couched. My companion took his aim and killed a noble antlered buck. The herd ran fearfully and beautifully into the woods, on the other side of the plain. I own, I could not observe without unaffected and strong feelings of repugnance, almost amounting to sorrow, the death of this noble and beautiful animal, especially when in the hunter's style, they cut his throat, and then tied his legs together, and took the carcass to our Bungalow; for after all we should have fared ill if no one 294 could have killed us the venison and peacocks. The feeling was transient. Yet I was much struck with a passage I met with a very short time afterwards by the ingenious Author of "The Sketch Book", in his entertaining Tour of the Prairies". I shall transcribe it, because it so describes my own feelings that I found it copied at the end of my journal, referring back to this very passage. An Elk had been shot by the Captain of the party one night; and the author gives an interesting description of their searching for the carcase of the animal on the following morning. Here the passage occurs,
"At length he (the Captain) halted at the place where the Elk had been when shot at: spots of blood on the surrounding herbage showed that the shot had been effective. The wounded animal had evidently kept for some distance with the rest of the herd, as could be seen by the sprinklings of blood here & there on the shrubs & weeds bordering the trail. These at length suddenly disappeared. "Somewhere here about," said the Captain, "the elk must have turned off from the gang. Whenever they feel themselves mortally wounded, they will turn aside & seek some out of the way place to die alone". There was something in this picture of the last moments of a wounded deer to touch the sympathies of one not hardened to the gentle disports of the chase: such sympathies however are but transient. Man is naturally an animal of prey, and however changed by civilisation, will readily relapse into his instinct for destruction".
There is something quaint, yet not untrue, in the closing remarks. Some confusion appears in his notions of the Elk & the deer, which are not only different animals. But the Elks, do not, like the deer, I believe, go in herds, but in pairs. I have seen a pair, but have never heard of a herd of Elks.
XIII
This describes the impression of the first sight of the herd of Elephants in a state of excitement. I had expressed a desire to accompany the sportsmen; for our party had increased by the accession of two other Gentlemen, one of whom only could however be accounted a sportsman, other being very like Tonish in the "Tour of the Prairies", from which the extract of the last note is made. "Tonish (on one occasion says this entertaining Tunist) came back without any game, but with much more glory, having made several shots though unluckily the wounded deer had escaped him". Our Tonish was the prototype of him of the Prairies. The quantity of powder and shot he expended was amazing; equally so, the repeated ineffectual shots I have heard from his gun when I had been taking a quiet solitary evening ride. But I do not think he killed either deer or peacock. Of the elephant he had a most wholesome apprehension. His folly and poltroonery were sometimes amusing, & sometimes disgusting. He was of the party on the occasion when I went with one other Gentleman who was a person of a very different character. We started at 6 o'clock in the morning, and tracked a large herd of elephants — 295 from the open park into the thick jungles — after a long search and pursuit headed by our old friend, the headman who held an "Tonish" in sovereign contempt, we found a portion of them in a bare hill encircled by the wood in which the rest of the herd, of, I believe, about 30 lay concealed. The open space, or hill was covered with very long grass. I was at the foot of this hill on horseback. My two companions armed with guns, (but that of "Tonish" was as useless as my riding whip) were on foot. Not being engaged in the sport I had a good opportunity of observing the proceedings; & I never saw a more interesting sight. The manoeuvre was quite military. 4 or 6 of the elephants in ranks, headed by a Tusker which they regard as a sort of sovereign, walked slowly and in rank across the bare hill, and entered the jungle, & forest on the opposite side. Two of three covered the rear, and trumpetted as it is called, by erecting the proboscis, the extreme end of which is extremely like the mouth of a trumpet, with which, when excited, they make a shrill sound, & as instinctively erect their proboscis as the Cobra Capella rears his hooded crest. Three were killed by the true sportsman, my friend Mr Hodges, whom I accompanied. One was a very young one and the mother of it made a feint as if she would have charged me on horseback. I was advised to retreat, -- but not until I had leisurely witnessed the sight: -- and I was much gratified in having had the opportunity.
The enormous walk of the animals, situated as I was at the foot of the hill was very striking. The manoeuvre, by which the tuskered leader and his attendants were preserved, were singularly sagacious and in human affairs, we should say generous. The Mohandram (or headman) came up to me afterwards to ask me if I had seen the elephants. I replied in the affirmative & that I had seen the tusker, which he had not acknowledged to the sportsmen, he did not now deny it but evaded it by saying that I being on horseback saw it better than the rest of the party. But the fact is that they will not allow a tusker to be killed, if they can help it, except by persons, who by bribery or otherwise, had more influence with them than the common race of sportsmen. Many curious facts are told by this privileged head of his tribe, and how the other elephants of a herd will protect him when attacked. They have been known on such occasions to carry off a wounded one among them. He seems to be considered of a higher cast, to speak in the language of these countries, than the ordinary elephant. He is larger, and certainly a noble animal. On this occasion, as I have noticed, two sacrificed their lives to their loyalty, and a young one was killed out of compassion, having lost its mother.
The Elephant is not fierce except when he is very much excited. Indeed it is naturally a timid animal. This is the visible hand of Divine Providence. Were its courage proportioned to its strength, nothing could resist them. As it is they are very mischievous to the poor natives whose paddy fields they destroy and demolish their huts in places where they are numerous. In the evening of this day I rode to the spot, conducted by one of the natives as a guide, where the dead elephants lay in the woods. One of them had fallen on his haunches and was so left dead; but when I saw it, its forelegs had given 296 way & it had fallen flat. It was the mother which it was thought, wished to charge me & my horse, & the young one lay beside it. Another lay on its side at a short distance as we examined the wounds which had caused the deaths of these enormous animals. A small hole in the front of the skull, just above the eyes, was the entrance of the fatal shot in each of these immense piles of flesh. They would in a very short time be devoured by jackals.
XVI
The Veddas, or race of wild uncivilised people, who live in the woods, & in clefts of the rocks, & not in tents or houses, are objects of curiosity, peculiar to this island, of whom I had heard. About 3 o'clock of the afternoon of the 146 June 1836, during my brief sojourn at Nilgalla Telawe, an old man, & four sons came to the bungalow. Two of the sons were young men. The old man spoke a strange & indistinct patois. He told us (as his broken speech was interpreted to us) that his wife was at home & ill. He described her to be lame, or crippled in her limbs.
What their habits & opinions I do not know. I apprehend them to be entirely savage & uncivilised. But these appeared to have been in the habit of visiting their fellow creatures more socially than the rest of their tribes. I supposed, however, & I still think that the story of the wife was merely adopted by the interpreter to our notions & opinions; & that the intercourse with the sexes is for the most part promiscuous.
Both the old man & grown up sons were undersized men. Their heights scarcely reached 5-feet. Their limbs are small, especially their feet. They all, even the two boys, had bows & spiked arrows. Their food, I was told, consists, of yams, & vegetables, & the wild game of the woods; indeed anything the jungles produced; but they will not eat beef, or what we call butcher's meat. Their patois, as I have observed, was very imperfect: & I suppose they have no decided language; for some of them, we were informed, did not speak at all. Their manner seemed mild, & on the whole they were as gentle savages as could be seen. I had hoped to have gone to see their haunts but I had not opportunity.
Two days after this, they paid us a second visit. They came with the avowed purpose of taking leave of us, as they were about to return home, which was stated to be at the distance of 12 miles. A demand was made upon us for money which caused us some surprise. It was pretended to be for the purchase of a piece of cloth which they wear to cover their loins. We gave them a little money, which, however, it was suspected, the headman spent for them. But they testified some cupidity, which showed that they had been in the habit of levying similar contributions.
297 XVII
This was written at Alipoot. About the premises & particularly in the Garden before the house, are placed trophies of Elephants-shooting, in the shape of skulls. In one of them was discovered a bird's nest with two eggs. Captain Rogers, the former Agent, placed those skulls here; he having killed upwards of 400 Elephants when these lines were written. This may appear incredible in England, but it is a well authenticated fact in Ceylon.
XVIII, XIX
The first describes the scene at Alipoot. The second was composed nearly two years afterwards on the road between Alipoot & Badulla, during an evening ride, while I was at Mahatenne'. Both are drawn as closely from Nature as my humble powers of description will enable me to depict such scenes. The following is the entry in my journal respecting the last. "May 9th 1838. I rode out this evening as far as the Passara Valley* I felt the balmy air & still scene around me to be very delightful. I was particularly struck with the wild cry of a peacock somewhere near the top of Lunugalle't It was a melancholy sound down from the mountain-height, along the valley & ravine, to the opposite side where I was."
XX
Mondera Galla, or the Peacock Rock, is also at Alipoot. It is a fine range of mountain, rather than a single one.
XXI
The scene of these lines is a wild dell, just before we came to Alipoot from Badulla, so called from its being a favourite haunt for Elephants. But I have seen none there, though I have passed through it several times. It is a beautiful hollow, with deep ravines, trees, water, & open spaces for the animals to roam in at night, which is their habit.
*See sketch XXVIII jSee sketch XXVI 298 XXII
This famous Demon Temple is under three conical hills, seen on the verge of the Horizon from the fine elevation on which Government Agent's house stands at Alipoot. Of this worship I have collected what information I have been able to obtain, & placed it in the notes to the second part of these sketches.
XXIII
This is a faint attempt to describe one of the most•beautiful evening rides I remember to have taken in this delicious climate & scenery. I was spending the day, in the month of May 1838, with my friend Mr Mercer, the Assistant Government Agent at Alipoot. The weather had been very sultry & oppressive. In the evening we sallied forth, I on horseback & my companion on foot. Our road lay along the wild & picturesque banks of the Warandolla-oya. At times this stream was just visible through the trees far below our feet. The country is finely broken, & irregularly covered with trees. It reminded me of the verge of the western highlands of Scotland; such as that about the village of Crieff, between Perth & Stirling. Above us rose the majestic mountain of Nanunoonnakoollel & the range around & beneath this sovereign of the Ouva-hills. The road was difficult enough for a horse, which compelled us to return over the worst part before dusk but we were abundantly rewarded. From an eminence, which had been the site of a Demon temple, at a small distance from the Government Agent's house, we beheld one of the finest effects of sunset, and the succeeding evening light upon the hills, so exquisitely beautiful in the Tropics, which I remember to have ever witnessed even in this fine island* Nammoonnakoole' reared his dark blue form defined by the clear starlight sky. The lesser hills lay, as it were, proudly beneath him, as their liege Lord. The entire ravine, as far as the height of Querella Gallat, at the extreme point or end terminating the ravine near Mahatenneit a distance of eight or ten miles, was visible. Every hill & every valley was defined by the dim soft light.§ The night birds chock-chock, the cry of the deer, & the bark of the elk heard in the distance, these seemed to be all that animated the mystic vallies that lay in the dim light beneath & around us. Such scenes must be felt, they cannot be described. This is the scene described in XXXIII but I notice it here, as being on the same evening with that described in the sketch to which this is a note. tSee XXXI :See XXIV §SeeXXXIII Since my last visit in 1838 Alipoot is no longer a Government Station. I regret it. I have passed many delightful days there with my friend, Mr Mercer.
299 XXIV
Mahatenne' is one of the most beautiful situations imaginable. It is on the brow of the mountain of Nammoonakoole', on the Badulla & Alipoot side, immediately under what are called the Knuckles of that mountain, which are graduated elevations, not unlike the Knuckles of the human hand. It is the highest point of the road between Badulla & Alipoot, and commands the two ravines, one opening into the other at Passera, which lie between the station of Mahatenne' & Alipoot. The immediate objects around Mahatenne' are wonderfully striking. The Bungalow is on the brow of the mountain as already mentioned.
It was built by Major (now Col.) Douglas of the 78th Highland Regiment, who was for several years the Government Agent at Badulla. The scene described in the Sketch is in front of this bungalow. The hills form themselves into a bay, with unimaginable beauty of diversity of light & shade. On the left hand, forming one end of the ravine ending at Passera, is Querella Galla* which has two peaks, one much lower than the other, & scarcely seen as a peak on the Badulla side. On the right is the beautiful conical mountain, Lunugalla.f At the back of the bungalow is a small belt of jungle in a ravine, & behind it, a green & gradual ascent up this part or knuckle of the Nannoonnakoole` range. The climate, at the elevation of the bungalow, at least 4,000 feet above the level of the sea, is balmy like our English June. It resembles Maturatta, in this respect more than any other part of the Kandian provinces I have visited. The flowers & vegetables grow alike in both. Roses luxuriate in great beauty & abundance. And were the garden cultivated & cleared of insects, particularly the grub, all English vegetables would flourish in perfection. Peas have only this busy foe to contend against. Strawberries, & even a standard peach tree vie with tropical produce in this chosen & choice spot. In May 1838 I spent nearly 3 weeks in this pretty bungalow which I left with regret. The great want is that of roads, which are as bad as the country is lovely, & in the valleys exceedingly beautiful.
XXVII
This was written in 1836. I ascended these hills in 1838. The Passera Valley lies below them, like a fruitful garden.
*see XXXI 'see XXV
300 XXVIII
The beautiful valley of Passera, so called from the village of that name almost at extreme end of the ravine, lies at the base of the mountain Lunugalle, & of the hills last described. An eminence, above the little stream running at the bottom of a small ravine, or gully, on the right hand, commands the whole valley. Thence the sketch is taken. Lunugalle rears up his stately head on the right immediately above this position. The waving hills seen from Mahatenne/ form in part the foreground. One of the hills described in the last sketch inclines from the front to the right hand. All these "green mountains rise around me as a crescent". The back ground is formed by the Knuckles & wooden sides of Nammoonnakoole . The whole is as lovely & retired a spot as I remember to have seen anywhere; nor indeed were it easy for the poet or the painter to combine so many features of beauty & of grandeur.
XXIX, XXX
Respecting the ascent to the noble mountain of Nammoonnakoollei by far the finest mountain in the island, both as to the form & situation. I shall for the most part almost literally copy the paragraphs of my journal. It was written on the spot — at least at Mahatenne' immediately under the mountain, my temporary residence, & almost immediately after our descent. "Friday May 11th 1838. About five o'clock this morning Captain Rogers, Mr Mercer & myself left the bungalow (at Mahatenne) in order to ascend Nammoonnakoolle. I rode part of the way as far as the foot of the mountain, & up a very short part of the ascent up the bare & open part, from the bend of the road about a mile towards Passera from the bungalow. I then left my horse & followed my companions who had preceded me, as well as I could on foot. Before I had reached the woods, which covers part of the first knuckle of the mountain, which we must cross over, I was sadly knocked up. I had the coolie with some provisions attending me, & very imprudently took some wine & water, not having previously eaten any food. I became faint & sick. I recovered for a moment, & proceeded. I had scarcely entered the wood, before I was again compelled to stop & became so faint that I feared I must return. I once more pushed onward & by the assistance of a coolie, a strong mountaineer, who attended me, & of the Arrachie; -- a sort of headman, kindly sent back to me by Captain Rogers, -- I proceeded, sometimes carried, but mostly using the hand of the man who went before me. At last, with much difficulty and personal suffering, I attained the summit of the mountain, the first we had to cross before we could arrive at the mountain itself. Near this place I joined my companions who kindly waited for me. We then proceeded together, & passed over three, I think, of the largest Knuckles; & at last we ascended the noble summit of the mountain itself, which is so grand an object from every part of Ouva. My fatigue was 301 excessive. But I had accomplished that which was the principal object of my coming hither, & making Mahatenne' my resting place for some weeks. I should have been truly & painfully disappointed, had I gone back this time to Colombo without having been on the top of Nammoonnakoolle'.
"I thought this fine mountain had been the third in height of the mountains of Ceylon. But I am informed by Captain Rogers, who well knows the country, that it is but the fifth. There are two heights, Hakgalla,* & the other the name of which I do not remember, above the Horton Plains, which are loftier, but by no means so noble & commanding in appearance & situation, than Nammoonnakoolle'. All these mountain-heights are seen from his summit, which commands the entire amphitheatre, & a magnificent view it is, of the Ouva hills. I had supposed that Nammoonnakoolle' had been next to Adam's Peak. Pedrotallagalle, above Nuwera Ellia is decidedly the highest point in the island, being 8280 feet above the sea. Adam's Peak is 7420. Two others however are marked in the Ceylon Almanac, — Totapolla 7720, & Kirrigalpotta 7810 — which come between Adam's Peak & Pedrotallagalle'. The last is that, I think, above the Horton Plains, the first, Totapolla, I do not know. Hakgalla is not mentioned as being precisely ascertained in the Almanac for 1838. Much indeed remains to be done in Ceylon as to the measurement of the heights of mountains. Nammoonnakoolle' is marked only 6740 feet above the sea.
"The air, on the top of Nammoonnakoolle', would prove indeed that it is considerably lower than Pedrotallagalla & the peak, on whose summit the atmosphere is harsh & cold. Here it is mild & balmy. The view rewards the great suffering & fatigue endured by so bad a walker as myself. It is indeed magnificent. And yet the pleasure, though immediately great, is not so much as at the time as by memory, association & reflection it afterwards becomes. This feeling is described by the great Bard of the Mountains with his characteristic depth of thought & feeling, & felicity of expression. We behold such mighty scenes of Nature,
"Not only with the sense Of present pleasure, but with pleasing thoughts, That in this moment there is life and food For future years"
It is like reading an original & admirable book, the contents of which sink into the mind, & become perpetual food for after thought, particularly if the subject-matter be connected with previous studies. It is thus in the ascent of the visible & beautiful mountains of nature, as in the ascent of the invisible & spiritual heights of the knowledge & of thought.
*See Sketch III, & Note 302 It is four years since I first became acquainted with this by far the most beautiful part of the island, the Ouva Country. And connected with some personal feelings, & the deep grief which had then overclouded my mind for two entire years, I might almost adopt the fine sentiment of the great poet from whom I have already cited the above passage, that at first my sensations were those described by himself in early life, when nature "haunted him like a passion". To me it was an almost unhoped, certainly an unlooked for, relief from overwhelming & intense suffering. I found nature once more speak to me with her accustomed voice of soothing & of comfort. I beheld her dressed in her former beauty. It was almost a second youth to a man in middle life, bursting from the cloud of his sorrow. The love of "the mighty world of eye & ear" revived. It became to me
"An appetite, a feeling, & a love That had no need of a remote charm, By thought supplied, or any interest Unborrowed from the Eye" Wordsworth
"This is now my fourth visit into the Interior of this very lovely island. I have gradually become acquainted, to a degree of familiarity, with the principal features of the wide & magnificent circle of mountains which surround & invest the open and plain country, and of the interior hills and valleys and ravines of upper and lower Ouva. This side, under the Knuckles of the Nammoonnakalle! mountains I visited two years ago for the first time. I am now acquainted more intimately with it. But this noble mountain itself so fine and commanding an object from all parts of the Ouva country, presents from its summit an almost unlimited view and prospect over the whole of the surrounding hills, and the valleys at their feet. The Peak only is not seen, being hidden by the Idalgasheene' and Nuwera Ellia ranges of mountains. All the other lofty hills of this grand amphitheatre of Nature are mapped out before the eye. The Nuwera Ellia side is the most extensive. It comprehends the Wilson Plains, Hembleattewelle above Badulla, Fort Macdonald, & other places in this direction. This side happily was less obscured by haze & vapours, which partially obstructed the view on the Badulla side. The country, on that side, beyond the mountain-amphitheatre are made visible. I cannot describe this prospect — for, after all, the view of a fine country is a very incommunicable species of pleasure to one who is himself a stranger to the locality; or at least the character of the country described. The love of what is called scenery, that is, of the external objects of nature, is peculiar to itself, and depends so much on mind & temperament, & is moreover so intimately connected with memory & association, that unless some bosom-cord in a third party is touched, and almost instinctively responds to some of these feelings, more description gives no satisfaction. This along with those finer feelings & deeper reflections of such poetry as Wordsworth's, gives the only charm - & it is a very great charm, - to readers of the descriptions & thoughts & feelings of a true lover of nature. 303 I must therefore leave this scene for the present. I have no powers of description to attempt a vivid portraiture in words. I wrote this as my own memorial, and as a matter of feeling rather than as the attempt at any distinct description. "After resting & taking some refreshment, & viewing the scenery from other parts of the mountain which did not at first attract our attention, we descended. I found my horse where I had left him, and gladly remounted, & returned with my companions to the bungalow, from whence we had started."
XXXI
Querella Galla, is one of the hills, on the left of Mahatenne' already alluded to in the preceding sketches. This describes a beautiful sunset viewed on the Badulla side of the bungalow. The beams of the setting sun were faintly yet beautifully flung on the line of green hills towards Badulla, and carrying the line of soft light as far as this peak Querella Galla where it terminated.
XXXII
The stillness of midnight when the moon in her third quarter had just risen, and was half way up the heavens on the Eastern side of the valley, invited me to leave my restless bed, and walk out into the Garden of the Cottage, or bungalow of Mahatenne'. Here was indeed a perfect solitude in the heart of a wild mountain, but very beautiful country, with but one or two English inhabitants at the distant intervals of many miles between the different stations. Of the cultivation of the Earth there is indeed some appearance; of mental cultivation none. The sombre appearance of the Knuckles of Nammoonnakalle' on this lovely night, with the deep yet clear blue sky above them, while the lower side of the valley was hung in hazy mist, was peculiarly striking. The cicadas in the wooded mountain were almost hushed so low was there note. A solitary frog and a single night- bird's chak-chok on this side of the mountain, either echoed or faintly answered on the other side, were all that could be said to break, and they scarcely broke, the profound stillness, -- until, as I was about to return to the cottage, the bird, which I have called the Indian Screech Owl, and which I have heard in no other part of the island, -- suddenly broke forth with its gush of melancholy notes. As to its suddennes, the effort was Electric; but it left a feeling of depression on the spirits, almost to shedding of tears.
304 XXXIII
This is mentioned in the note to Sketch XXIII. It was the same Evening, near Alipoot.
XXXVI
This is on the newly traced road from Badulla to Hembleattawella'. It is a feature peculiar to all mountainous countries.
XXXVII, XXXVIII
My Excursion was suddenly terminated by the death of my dear old friend Sir William Rough, whom I had left at Colombo very ill, and who was sent up to Nuwera Ellia, & died 12 hours after his arrival. I had proposed spending a few days with my friend, Mr Hodges, of the Ceylon Rifles at the Wilson Bungalow, within one stage of Nuwera Ellia. This morning after my arrival, as we were sitting at breakfast, an Express arrived from Major Simmonds, the Agent at Nuwera Ellia, announcing the death of my dear old friend, and the very natural desire of the family that I would instantly go, & perform the last offices of the Church over his remains. I did so. I took up my abode with his estimable son, in the house where he died. I gazed into the deep feeling on the placid features of one of the kindest of men while living. I lost in him the only friend with whom I could interchange thought and feeling. But I have registered my feelings elsewhere; & it is foreign to this work to say more than that after the funeral, as soon as the family could conveniently travel, I accompanied his son and the daughter part of the way to Kandy, whither I went the next day; and my young friend Mr Rough, returned with me to Colombo. Sir W Rough died May 19. 1838.
XL
My companion & I left Hembleattewella early on Monday morning, June 27, 1836. It had blown almost a hurricane all night, which was felt in the little Fort in the apex of this hill, like a storm in a ship at sea. When, however, we got down into the valleys, just above the stream of the Ouma-oya the air was calm and delightful. On one of the hills or rather elevations above this mountain river, was written this Sketch. That in the 2nd part was written from recollection. Nothing could be the more beautiful than the stream, the hills and the sky this morning. The various shades of light form one of the highest charms of the scenery of the mountainous parts of this beautiful island. 305 XLI
"The Angels of Jehovah were abroad; And on the wings of winds the mighty God Came flying".
The noble, though accidentally noble lines of the version of the 18th Psalm by Stemhold & Hopkins are doubtless familiar to all, yet I put them down.
"The Lord descended from above, & bowed the heavens high. And underneath his feet he cast the darkness of the sky: On cherubs & on cherubims full royally he rode, And on the wings of mighty winds came flying all abroad"
A more sublime description of the power and omnipresence of God cannot be imagined than is contained in these lines, which it is known, were much admired by the Poet Dryden.
And the hurricane of this day, after we had passed over the Ouma-oya, & breakfasted in an open bungalow, called an Amblam, on the opposite side, and then proceeded up the hills, was sublime and terrible. We were going to the Wilson Plains, intending to rest that night in the bungalow there. As we gradually ascended the height, the wind increased. But when we approached the mountain, under which the bungalow lay, it became so violent that we could scarcely proceed. At last we were compelled to dismount from our horses. Presently to walk was difficult & almost impossible. On the Wilson Plains our situation became both ludicrous & dangerous. A gust of wind would run off with us like a feather. Yet the sky was unclouded & almost transparently clear, but for a scarcely visible, yet dim, haze that hung in the air, and on the distant horizon. On these plains it appeared to come as it were out of the hills. The roar of the wind was so great that we could scarcely make each other hear when close together. At last we reached the bungalow. The hurricane had committed such destructive ravage during the night upon it, that the walls were cracked, & off the perpendicular. It was unsafe to remain in it: and as the gale blew, it was necessary to shape our course in some other direction. My companion resolved to go to Nuwera Ellia, and I set out for Fort Macdonald, at the other side of the plain. I arrived there in the evening. I was thankful to Providence for a safe shelter from the storms.
306 XLII
Two days after my arrival at Fort Macdonald, where I set up my staff for a few days, alone, with my servants, the storm ceased. I rode out early on a beautiful morning towards the green hills, over which I had passed two days before in the hurricane. How different was the appearance of everything. I dismounted from my horse at the bottom of a green hill at a little distance from the road. I sat down on the smooth hill. The air was calm and fresh. The hills were broken, as it were into dark and light patches of light and shade. Nammoonnakoolle'was just before me, large, bold & beautiful, bounding the horizon. The Idalgasheene range, and the other connecting chains of mountains, and those bold hills stretching behind & beyond Fort Macdonald, all these noble features of this fine country were around me.
Ouva is a vast and lovely expanse of waving hills, bounded by these mighty ranges of mountains, chain upon chain. Nammoonnakoolle' is seen the most prominent & most beautiful object, from every part. He is like a fine portrait which looks upon you in every direction. Sometimes you see his entire upper form, with the Knuckles thinly shadowed; sometimes the lower parts of the range, as well as the superior hill, but always surmounted by his noble forest mantled head and breast. On the smooth grassy hill, from which, with calm delight I contemplated this exquisite scene about an hour after sunrise, I wrote the sketch "After the hurricane". And I certainly felt intensely the force of the fine line of Wordsworth, which is written above it, "Feelingly sweet is stillness after storm"
XLIII, XLIV
These were sketched from nature on the following morning just after sunrise, as I set out on my ride. There was a slight rain. I had no sooner left the little Fort, and turned towards the west than the clouds opposite the just uprisen sun, presented one of the most perfectly beautiful rainbows that eye could behold. The sun had been risen about an hour. The semicircle described therefore was not large; and to this circumstance it perhaps owed its completeness. Each end of the bow rested on the sides of the mountains, & spanned over the valley. The colours were rich & vivid beyond expression, especially where the bow rested on the hills. The grass & trees & jungle were rendered visible & beautiful by the stream of light, varied & almost gorgeous in its hues, to be resembled only by the sun streaming through the exquisitely painted glass of the windows of some of our old Cathedrals in Europe, especially in England. It passed away like a meteor, so rapidly that it seemed almost incredible and dreamlike that I had seen it. It was a magnificent vision. Never were Poet's fine perceptions more gloriously illustrated than the last couplet of these exquisite verses of Burns, by this Tropical Rainbow. 307 "Pleasures are like poppies spread, You seize the flower, its bloom is shed; Or like the snowfall in the river A moment white — then melts for ever; Or like the borealis race, That flit ere you can paint their place; Or like the rainbow's lovely form Evanishing amid the storm"
The hills behind were envelopped in cloud; but I never beheld Nammoonnakoolle', and the Idalgasheenne' mountains, but especially the former more deeply blue, and more ethereally beautiful. Their beauty, however, like that of the Rainbow, soon disappeared. The clouds gradually reached, and overspread the mountains.
XLV
Fort Macdonald, from whence I took the rides mentioned in the preceding notes, was a military station during the Kandian War. Nearly up to the time I now occupied it, it had been continued as a station with an English officer. He was withdrawn, but a sergeant and a few Malays were there. All have been since withdrawn, and the station is abandoned. It is the centre of my delightful scenery, and early in the morning, when one's perceptions are most vivid, and the scenery most beautiful I enjoyed excursions from it exceedingly. Indeed I am sensibly touched with beautiful appearances; and I can describe with ease to myself what I perceived to be beautiful. These sketches, such as they are, were for the most part written on the spots, with nature around me.
XLVI — XLIX
Of these sketches I need say no more now than that they were written upon and in view of the scenes they describe.
L, LI
"The solitude" depicts so lovely a spot that I cannot refrain from giving some account of a morning's ramble, which led me to it. Behind the little Fort ascends a range of hills which I had crossed two years before, and which terminates on the opposite side in the Elephant plains. I started about 'A past 7 in the morning, having had a slight breakfast, & took my horse-keeper and a coolie along with me. I ascended to the highest pass of the 308
ON hill, under a peaked summit, which is covered with forest and thick jungle. The road became as bad as possible; but by the aid of the horse-keeper & coolie I got a clear way as to the obstructions of trees & branches of trees until I came tthe spot I have described in the sketch, a bare & open space surrounded by forest on the edge of the Elephant Plains.
I had provided myself with a small basket of cold provisions, & some wine; and here I rested. By the side of a beautiful stream, at the bottom of the open plot, in which I halted, I ate my de'jeuner a' la fourchette where such a repast most probably had never before been eaten. The stream was both bedded & banked by smooth rock, apparently granite. The water was pure and delicious, in so much that, after I had breakfasted, and had abandoned the remainder of my provision to the two attendants, I drank two tumblers of the cold fresh water with more true gusto than I ever drank the most rare wines. The stream connected one side of the wood-encircled spot with the other- running almost in a direct line, out one wood until it was lost in the other. The appearance of the valley & mountains, as I emerged out of the forest on the other side of the hills on my return back, suggested the next sketch.
LIII
There is a paddy-bird which is entirely white. These are quite black, except the body under the wings when they are outspread. They are much larger than the white birds. All are of the Heron species.
LV, LVI
The fine waterfalls are on the Ouva side near to Nuwera Ellia. Those in next Sketch are at Rambodde.
LVII
This describes the valley of Rambodde on my return homeward to Pusilawa. The cloud scenery and the appearance of lights & shadows in mountain-scenery, are infinitely various and varying. I know no spot that I have visited which undergoes all this beautiful variety to the extent of the valley of Rambodde.
309 LVIII
From the old house of the Agent at Ootooankande' there is a very perfect view of Alloogallei, in the Elephant rock. As described in the Sketch, by light and shade, particularly in the morning and evening, the entire figure of the Elephant is defined. It is between 3 & 4000 feet above the sea. The ascent, I am told is difficult, but the view from it, it is easily to be believed, is glorious.
LIX
To Baddagam which lies on the river Ginderah (properly Gin-ganga, from a weed of the name of Gin, which grows upon its banks) I went twice. The first time Mr Wilmot, to whom (in the month of February 1838) I paid a visit at Galle, drove me by a new road from Hiccode' (the first stage on the road from Galle to Colombo) which he had himself traced over a swamp, but which is now an admirable road. On approaching the river, which we crossed, the road became very interesting and beautiful. The ferry is scarcely a mile from the station of Baddagam which has been a station of the Church Mission for some years. A very pretty church has been built at the expense of the Society. It stands conspicuously and beautifully upon a hill; and it has a neat tower, in which there is a bell. I went to Church the day after my arrival, which was Sunday, & the chime of the bell made me almost believe I was in England. But the black faces of the people and children, and the tropical associations soon destroyed the pleasing illusion. The service was performed by the Rev. Mr Trimnell, an English Clergyman, entirely in Singhalese, both the prayers and the sermon. My total ignorance of the language and its unpleasant monotony to the ear, made the service very uninteresting.
But Baddagam itself is a very interesting place. By the side of a very excellent new road, which had been recently made under Mr Wilmot's superintendence, leading up to the station (where Mr W. himself had a charming house) winds the very beautiful river. The valley is, as usual cultivated for paddy, and the surrounding hills are covered with forest & jungle. Each hill in the immediate neighbourhood is crowned with a house, one of which is occupied by that of Mr Wilmot. The one nearest to the church is occupied by the principal resident missionary, then Mr Trimnell. Another is built for a missionary, at this time occupied by another gentleman. The third is Mr Wilmot's. The church is a beautiful object from all. There is also a fine inland view of the distant hills towards Nuwera Ellia. The station, however is an utter solitude, except for these houses.
310 LX
A few days after the visit to Baddagam, mentioned in the preceding note, my kind host, made up a small party to spend the day there, & to go by the river. We went by land one stage to an open bungalow, whither parties from Galle are in the habit of going to dine. Here a covered boat awaited us, and we sailed or rather were dragged chiefly by horses on the banks, to Baddagam, and returned in the evening. We spent a very pleasant day. Our return was particularly delightful. The Ginderah is a very beautiful river, and more like our English rivers than any I have seen in Ceylon. Mr Wilmot showed me one part of it, which Bp. Turner remarked with admiration as resembling the Thames at Richmond, -- I suppose near Twickenham. I confess the resemblance did not strike me. But many years have elapsed since I was in that part of the river Thames. The Ceylon river however is very beautiful. In the evening it formed a still sleeping scene which was very touching, with the trees reflected in the water, and sometimes with green grassy banks. Altogether, my mind often reverted to the rivers of dear old England, in which, in my boyhood, I have so often fished and bathed.
On the left bank, about halfway to Baddagam, is a sugar plantation belonging to a Mr Henley, who then lived in the vacant Missionary house at Baddagam. He is speculating in sugar & indigo. We stopped, & got out to look at this sugar plantation. It seemed a failure. At Baddagam we went to see a building which was in progress of erection, by the same gentleman for an indigo factory. The building, as far as it was done, seemed substantial. There were many apartments, which, we were told, were intended for vats for the fermentation of the plant: after which process it is beaten, and so, I believe prepared for use.
311
A Translation of the Nidhanapatta or the history of the last Incarnation of Bosatano and of his assumption of Buddhaship under the title of Goutama Buddha, the fourth Buddha of the present or the Mahabadra Calpa.
It came to pass about four Asankas and one hundred thousand Calpas* ago in this Mahabadra Calpa* that Bosatano was born in the brahminical race, under the name of Sumedanan. In this state he abandoned all indulgence in the enjoyments derived from the 5 senses. And though he possessed treasures more abundantly than the gods, he bestowed the whole in charity to mendicants, and set out for the Himala wilderness, and ascending the mountain named Dammica, he dressed himself in a tigers skin & took up his begging bowl, his staff, etc which had been prepared by Vismakarmaya the architect of the gods. Having performed the requisite duties of an ascetic, he attained unto the state of dhyana t. And it came to pass, on a certain time, when Bosatano by the power derived from dhyana, flying in the air, that the Buddha.named Depankarat with 400,000 Rahats § together with the most splendid processions, was about to proceed from the beautiful temple called Sudarasana to the city of Rambagun, which abounds with every description of wealth & treasures. When this procession began to move the country people prepared the roads, which when Bosatano as he was flying through the air perceived, he descended & addressed the people engaged in preparing the roads & inquired "0 ye fortunate ones, for whom, or for what purpose are ye bestowing such prodigious labour in preparing these roads? The people replied, we are preparing it for the coming of a Buddha named Depankara. Bosatano then said, if it be true that you are preparing the road for a Buddha, allot to me a portion of it, that I also may prepare it for him. On hearing this the people allotted to him a part of the road, which was so boggy that they could not themselves make it passable. Upon this Bosatano or the ascetic who was called Sumedana, felt such a love to Buddha that, taking up the earth with both hands he proceeded to fill the boggy places with such earnestness as though he had been throwing it in the eyes of Marya *
*Calpa. A period of time comprehending 432,000,000 years of men *Mahabadra Calpa. The most auspicious Calpa that is the present one, the fourth or last of the buddhist eras; and so called on account of its being blest with 5 buddhas the fourth of whom is Lontrera or the present Buddha — the 5D'.-Maitra, has yet to come fDhyana. Profound religious meditation, performed with the view of obtaining nirvana $Dipankara. Literally a lamp; metaphorically mental illumination. An epithet of the 3rd Buddha alluding to his enlightening the world by his doctrines §Rahat. The highest order of Buddhist saints, that class of beings who have so far subdued the passion as to be freed from further transmigration. They are visible or invisible at pleasure **Maraya. The regent of death; the god of sensuality, the great opposer of the Buddhist 314 At that time Dapankara, the greatest of all living beings and a lamp to the three worlds, who was enjoying the offerings of both gods and men, and exhibiting all the glorious emblems of Buddhaship, set off, and proceeded with the most splendid processions on his journey from Sudassana. When Bosatano saw Depankara approaching, he was so enraptured with the sight of a Buddha, that he said to himself "Is it not fit that I should offer up my life for the sake of a Buddha? So saying , he took the tiger skin with which he was clothed and spreading it on the boggy part of the road he had been working at, laid himself down thereon, in order that Dapankara Buddha might make a bridge of his body over the muddy part -- And when lying on the ground, bois face towards Dapankara he thought, though I now have the power to traverse the air, yet if I should this day attain Nirwana* the rest of mankind will be left in darkness and in a state of religious destitution. Thus reflecting, he refused to enter nirvana, though the power of its attainments was placed on his hand, by his having attained the astadarma or 8 perquisites. He therefore resolved upon becoming a Buddha, for the benefit of all living beings, and that he might free all from a state of transmigration. And when Bosatano was lying on the ground, with his head in the direction from whence Dapankara was approaching the most merciful of all beings, Dapankara buddha drew near to the place where Bosatano was lying.
Here he made a stand, and looking steadfastly upon Bosatano, then addressed the Rahats, and the multitude in the procession that followed. Behold this wonderful and glorious ascetic with clotted hair. He has been deserving to obtain the Buddhaship, like unto myself, during the period of infinite calpas. Saying this, Dapankara took his eight handful of Jasmine flowers, and walking three times round the place where Bosatano was lying, offered them to him — and fixing the appointed time he proclaimed the period when Bosatano would attain the Lonturat Buddhaship. Then the 400,000 Rahats took each 4 handfuls of Jasmine flowers, and offered them to Bosatano — This done all the celestial Brahmas, gods, garundas - nagas, & 10,000 worlds offered jasmine flowers & perfumes to Bosatano.
Then Bosatano rising up from the muddy ground, ascended the mountain of Jasmine flowers that had been raised by the offerings of gods, brahmas, etc. to him, sat down and began to reflect on the Buddha - Karakadarrne (another word for the dasa-paramitaraI) or the ten great ascetical self-sacrifice.
*Nirwana. Final emancipation; freedom from further liability to transmigration; annihilation. tLontura. (buddhaship) an epithet of the present Buddha (Goutama is the patronym) :Dasa — ten, - paramita a religious ordinance, or work of religious merit, they are as follows; 315 1. Dana — Religious offerings and alms giving of all kinds 2. Sila — Moral and religious observance of enjoined duties particularly that of suffering worldly provocations 3. Naiskarma — Total abandonment of the world perfect asceticism 4. Pragnya — The possession and exercise of perfect wisdom in all affairs of life 5. 14 rgya — The power to preserve the lives and property of both of oneself and others 6. Ikshnate — The power to endure any loss or privation or disappointment with perfect resignation 7. Satya — An undeviating adherence to truth in all things, words & thought 8. Adisthana — The mind immoveable fixed on the intense study of religious truth 9. Maitri — Universal or complete philanthropy or forbearance. The indurance with meekness of any act of enmity, mischief or reveng 10. Upeksha — The returning good for evil in all things and not even feeling reluctance or revenge for the loss of life or meritorious performances, which are the last and immediately preceding acts to the direct attainment of the buddhaship
From the period that Bosatano, falling at the feet of Depankara obtained from him the certainty of attaining the buddhaship he sank into the ocean of the Paramitavas by performing the Samatisparamita* and obtained from every succeeding Buddha (24 of whom appeared between Depankara & Goutama) permission or certainty of attaining that state. From the time that ocean of mercy, Bosatano, received from Depankara the certainty of becoming Buddha until the period when born as Wesantara, at which time he bestowed, by seven hundreds of each kind, the whole treasures of his kingdom upon mendicants, he was born in innumerable states of existence, as gods, men, animals etc. Yet not one of these various births was in vain. Neither was there any impediment to his works of merit, but he went through all, uninterruptedly fulfilling the Paramitavas. In acts of charity he offered blood more than the water of the ocean. He gave the flesh of his body on occasions more than the sands of the seashore, and to an amount larger than the Earth. He gave away as many heads off his body, with their crowns, as would have made a heap as high as Mount Meru (1,844,000 English miles). He plucked out more eyes, and gave them away in acts of charity, than there are stars in the firmament. Thus did this extraordinary character Bosatano complete the Paramitavas until he was born King Wesantarat an event which was acknowledged even by the senseless material Earth, by the earthquakes & thunderings which accompanied it.
*Samatisparamita. Properly Samatrinsatparamita. That is each of the ten chief Paramitas being subdivided into 3 lesser ones gives the number 30 which the prefix means, and completes this class ofreligious ordinances f Wesantara. A Prince so called who was an incarnation of Bosatano and the last next to the one given in the nidhana now translated 316 Mahabosatano having completed the ten Paramitavas the last meritorious act in which was the giving away of his Queen, he was born in Tousita* one of the six heavens, or regions of the gods. In this heaven as its name implies, is enjoyed every sort of pleasure and gratification — Here are virgins of the most beautiful form — the celestial musicians affording the most exquisite tones — the female dancers of the gods with their enchanting evolutions — Here are gardens; lakes, palaces, triumphal arches, walls or ramparts of adamant and gates of gems, and the inhabitants dwell in uninterrupted pleasures and amusements. After residing in this heaven for the period of 576,000 years Bosatano was saluted by all the gods of the six heavens, the gems of whose crowns cast forth such a refulgence when they bowed in his presence to do him homage as to render the nails of his toes perfectly resplendent. On this occasion also the divine brachmas deities etc of 10,000 sakwalas, gathered together, and approaching Bosatano with their hands closed, and raised to their foreheads they saluted him and addressed him the following manner. "0 thou celestial king Satusta it is not fit that thou shouldst pass thy time in this heaven merely for the enjoyment of pleasures and the gratification of thy desires. There have appeared in the Mahabadracalpa two buddhas and yet three more remain to make their appearance. Thou hast completed all the meritorious prerequisites, and the period of thy probation is now accomplished for thee to obtain the fourth Buddhaship of this auspicious calpa. Thus speaking the assembled gods & brachamas again saluted Bosatano, and besought him to submit to be born in the human world to assume the character of Buddha. The celestial king Bosatano, listening to this address of the deities of the 6 divine worlds, was filled with joy, and consented to be incarnated in the human world for the assumption of the Buddhaship. Having made this promise, he was endowed with the panchavdokanat according to the attainments of previous Buddhas.
Bosatano knowing that his period of probation, as well that all the prerequisite duties had been fulfilled, was conceived in the womb of Mahamaya the queen of Sudodana, the firstt king of the ocaka dynasty who reigned in the city of Kapilawastanuara in Dambedeniya. The houses & the public buildings of this city were most magnificent, the streets most splendid — the whole was intersected with walks, groves, gardens, ponds and lakes, most pleasing to the eye. The whole continually resounded with every description of the most harmonious music — royal processions constantly paraded the streets, passing beneath triumphant arches magnificently adorned.
*Tousita. The highest heaven, the residence of Sakra King of the gods tPanchavilokana. From pancha five. Vilokana mental vision. Five prospective revelations made to all Buddhas just previous to their assuming that state namely the proper time in which to be born — the world in which to born — in what dwipa or country, in what race or tribe or family — and who is to be the mother :The original is here highly metaphysical, it is literally the king who was like the royal ensign in the race of Ocaka which may mean either the first or the most eminent of that dynasty 317 The inhabitants, both male and female, were exquisitely beautiful, and decorated with the most costly ornaments and dress. Here also were the royal elephants, war Elephants, horsemen, infantry and chariots of war, and the wealth of the king and the splendor of his royal attendants, nothing could exceed.
When Mahamaya was pregnant of Bosatano, her body was transparent, and the child could be seen in her womb appearing like a golden image deposited in a crystal casket, gradually increasing in size till the time of her delivery. And thus she continued till the 10th month of the pregnancy. About this time the Queen Mahamaya expressed a desire to go out and view the royal gardens, and there to amuse herself. The king becoming acquainted with this wish, summoned the Nobles of his Court, and conveyed to them the royal desire of the queen. He gave orders for the city to be prepared and the royal processions to be in attendance on this illustrious occasion. Everything being ready, the city appeared like one of the cities of the gods. He then ordered the royal Howdah to be prepared and decorated in which the queen was placed. This was attended with processions of thousands and tens of thousands of persons of all descriptions, adorned with every splendid decoration. And the whole proceeded through the royal street of the city on the day of the full moon in the month of May. The order of the procession was first, the standard bearers carrying gold & silver flags with bands of music consisting of every description of instruments and drums. Then the bearer of gold and silver caskets, and censers filled with all sorts of the most fragrant perfumes. After these came the royal howdah, in which the queen was seated in magnificent state. The howdah was followed by a multitude of the carriages of Princes and Nobles, the rumbling of whose wheels resembled the noise of the rolling ocean which is heard in every part of the earth. Thus the procession moved slowly onward, till it arrived at the entrance of the royal Gardens,* which were adorned with every kind of tree in nature; abounding in all sorts of fruit trees and fragrant flowers. Here sported herds of the most beautiful deer — birds of every variety of plumage, and melodious notes — the delights of this enchanting scene of nature were indescribable. Here were health and pleasure worthy of divine visitants. The beauties of nature, the shades of the trees, the cooling breezes wafting the fragrance of plants and flowers, were delights easier to be conceived by the mind than described to others. Thus the queen having descended from the Howdha, and left the royal procession and entered the Gardens, walking slowly with the dignity of a celestial nymph! She beheld and contemplated the charming scenes which struck her view, the beauty of the trees, the fragrance of the flowers, the flying from tree to tree, and warbling their
*A description of the trees which adorned these wonderful pleasure gardens, or rural groves, is omitted, as it would occupy so much space
318 melodious notes — the golden spotted deer playing on the white sand on the borders of the streamlets, which, descending from the mountains flowed through the grounds. The peacocks were dancing on the summit of the rocks and spreading their tails; while every object, both living and inanimate, contributed to multiply the delights of this Elysian grounds — when slowly walking in the garden the queen approached a hal tree* which was covered with large clusters of flowers. She stretched forth her hand to lay hold on one of the branches on which was fixed an immense number of black bees, intoxicated by drinking the nectar of the flowers — At this moment the branch of the tree bent down of itself where the queen was, when she laid hold of it & stood with her person erect, and shining midst the beauteous objects that surrounded her, as lightning when darting across the dark clouds — At this period the ministers and nobles of the court, who had followed the queen at a distance saw, that her days were fulfilled, and that she should be delivered of a Prince who should obtain the Buddhaship. They therefore silently advanced and raised a thick screen of golden cloth round the tree near which she stood, and then retiring to a short distance, remained watching with intense anxiety to learn that the queen had been delivered of her son. The queen thus standing raised her hand, which was ornamented with golden bracelets, and rings with precious gems, and in colour exceeded the purple hue of the flowers of the hal, and soft as cotton anointed with sesamum oil, and laid hold of the branch which descended to her grasp. Thus standing the child Bosatano stretched forth his limbs in the womb of the mother, and descended therefrom with his feet foremost, in a manner resembling the most dignified priest coming down from the bana reading throne. At this very moment Mahabrachama descended from his heaven, and receiving the child in a golden net, addressed the mother in these delightful words, "0 queen! rejoice and be exceeding glad, for a child has this day been born from thy womb, who shall cause joy to the whole world!" While Mahabrachama thus stood in the presence of the queen, exhorting her to rejoice at the event, the gods descended and received the child from his hands in a brown tiger skin, after which they gave him into the hands of men, wrapped in a soft white linen cloth — Then this 1000000000000 Sakwales (universes of living beings) with mount Mahameru — the seven circular ranges of mountainous rocks that surrounded it, with the snow capped mountains of Himalaya, and all other inferior rocks and mountains, the sea and the dry land began to rejoice with noises and thunderings. A light shone resplendent in the remotest hell, and every part of the world of human beings rejoiced together — Every kind of gem, gold and hidden treasures came forth spontaneously from the bowels of the earth — The sea became universally calm so that its surface resembled a polished stone and the waters of the ocean became fresh. The mountains (volcanoes?) that burned like furnaces, became cool and pleasant; flowers resembling the red lotus with stamens like gold sprung from every tree both from the branches and the stems. The clouds rained down showers of the most fragrant flowers.
*Hal (tree). The Shorea robusta, sometimes called the Indian fir 319 The lame, the infirm, and cripples of every description leaped up in perfect soundness, and began to dance for joy. The blind, the deaf and the dumb, saw, heard and sang - While at the same time the sick and the diseased of every kind were healed. And all began to leap, and dance, and celebrate the birth of Bosatano — The elephants and the lions, the deer and the tigers — the horses and buffaloes, -- the peacocks and the cows, -- the owls and the garundhas — the cats and the rats — the snakes and the frogs, with all other sorts of beasts and birds which are naturally at enmity with each other, assembled together in one place, and began to play and amuse themselves the one with the other. Musical instruments of all descriptions began voluntarily, and without the aid of the musician to perform their separate parts in the most melodious tones. The roaring of the elephants and lions, the growling of the tigers and the howling of other ferocious beasts all became harmonious: and with the cry of the peacock, the warbling of the nightingale & other tuneful birds all united to produce the most enchanting sounds. Showers of gold, silver and gems were rained from the skies. The mighty ocean threw up and spread out all her hidden treasures. The treasures hid in the bowels of the earth spontaneously sprang up. The whole face of the earth was covered with every precious thing. The air was perfumed by the perfume of divine flowers, heavenly perfumes, and celestial ointments. Lamps from the gods were lighted upon the face of the whole earth; and the universe was filled with the most melodious songs & rejoicings — Brachmas and gods, demigods and giants; devils and every description of super human beings, visible and invisible in heaven, earth, and the hells, crowded together and came in multitudes to offer their treasures to the newly born Mahabosatano — By such processions and rejoicings the world was changed into one universal festive scene!
And it came to pass when the wonderful child, who was a candidate for the buddhaship came out of the golden net of Mahabrachma, - out of the tiger skin of the gods, - and out of the white linen cloth of men — he was like a pure gem taken into the hand; he stretched forth his feet to the ground. Immediately a large flower with 100 corollas, sprang out of the ground, as a carpet upon which Mahabosatano placed his feet and stood like a celestial god. He then cast his eyes in ten different directions, namely, up and down to the four cardinal points, and the four intermediate points — and with his face turned to the north, uttered the following words with the voice of the fearless lion: "0 world I am thy chief'! "0 world I am thy ruler"! "0 world I am the most excellent of all beings in thee" "This is my last incarnation. I am now finally freed from all the future transmigrations"! From this time Bosatano, like the waxing moon, increased in stature, and began to perform many wonderful works. On one occasion when King Sododana his father with many other kings and princes, were ploughing in the fields, attended with numerous and splendid retinues, Bosatano ascended into the air, and seated himself cross-legged thereon in the sight of the assembled monarchs and their attendants —
320 Such and many other miracles he performed to the astonishment of the multitudes. When he had attained the age of 16 years, he had acquired a perfect knowledge of all the sciences and arts, insomuch that in wisdom and dexterity he excelled all beings. On one occasion he astonished and delighted 20,000 kings by the ability which he displayed in archery, which he performed with the same dexterity as he did in one of his transmigrations related in the Sarabangajataka. About this time a royal princess named Bambo of most exquisite beauty, with a countenance resembling the full moon, the daughter of King Sakaraja was brought to Bosatano, accompanied with the most magnificent & imposing processions to whom he was forthwith married. And from this period he spent his time in three different palaces called ramma, suramma and suba. In these he dwelt according to the three seasons of the year, the hot, the cold and the wet. In them he possessed every royal enjoyment, and lived in a state of felicity equal to that of celestial beings, with his queen Yasodara, together with 40,000 young princesses, whose beauty and charms were equal to that of the celestial nymphs.
On a certain occasion, when Bosatano was 28 years of age, he dressed himself in all his royal robes (and there was nothing to be compared with the beauty of his person), ascended his Chariot of State, and with dignified pomp proceeded slowly towards the royal gardens there to amuse himself— The gods of Swarga seeing him riding slowly forward in the midst of all this splendour, caused three images or objects to appear to him in three different places. These were, an old man, a diseased body, and a dead corpse; on seeing which he became exceedingly sorrowful and troubled in mind. But in the fourth place the gods caused the image of a full robed priest to appear to Bosatano, on seeing which he immediately conceived the wish to become a priest. With his mind occupied by these thoughts, Bosatano entered the royal gardens, & endeavoured to amuse himself by surveying the beautiful trees, smelling the fragrant flowers, and plucking the ripe fruits. Amusing himself thus, he walked in the course of the morning around the garden and in the evening, when standing on a royal throne of polished stone, in the midst of the garden, Vismakarma (the architect of the gods) came to him by the order of Sakra, king of the gods, and decorated Bosatano with celestial ornaments similar to those of Sakra himself. Then Bosatano returned to the city and entered his palace like Sakra, and seating himself on his royal couch, which was beautiful as the flower of the red lotus, he looked round on the objects of his kingly enjoyments! Here he saw the whole company of the female performers lying asleep in the most indecent manner. Some were naked, some lying in confused heaps, one partly on the other, some were snoring, some were grinding their teeth. Others were moaning and distressfully groaning in their sleep. The spittle was running out of the mouths of some, and covering their cheeks. When Bosatano beheld this disgusting spectacle, he was greatly pained, and began to abhor the three states of existence. And on the same night he resolved to abandon the world, and become an ascetic. He then approached the door of the palace of his queen Yasodara, and opened it with the point of his sword, with the intention of seeing his son, the young prince 321 Rahula, who had been born on the same day. And when he saw the child sleeping with the mother, and having given up all natural affection for both, he reasoned thus within himself, "If I go to embrace and kiss my son, the queen Yasodara will be awoke and will prevent my going to assume the state of an ascetic. Thus thinking Bosatano returned to the place where Channan, his chief minister, was sleeping and awoke him and said to him "Go immediately and bring my royal horse called Cantaca, for I must now repair to the desert to become an ascetic. The minister being obedient to his command, went, prepared and brought the horse in the same moment which he mounted to proceed on his journey. When the Satarawaran deviyo (the gods or regents of the 4 cardinal points of the world) saw the intention of Bosatano, and knew that he would be opposed by the inhabitants of the country in assuming the priesthood, if they became acquainted with it, they approached to the place where he had mounted his horse, raised him from the ground, and carried him through the air lest the sound of his feet should awake anyone in the palace, or any of the inhabitants of the City.
When they approached the principal gate of the city, the gods threw it open and let out Bosatano, his minister and the horse; and as they passed through the street the god named Wassawarta* knowing that the prince Siddarta or Bosatano was going to assume the life of an ascetic, descended from his heaven and here addressed him, "0 Prince Siddarta! take not upon thyself the life of an ascetic for ere seven days are accomplished, thou shalt obtain universal Sovereignty; therefore, friend, be content and refrain from this thy desire and choose rather to become the Emperor of the Universe"Bosatano hearing this, and seeing Wassawarti, inquired "who art thou?" to which he replied "I am not a common one — I am Maradeviputra, whose residence is in Paranimitavasavartalokaya; therefore be wise and obey my sayings" On hearing Maraya thus address him Bosatano replied "nothing shall prevent me becoming an ascetic, though thousands and tens of thousands of marayas like thyself oppose me, for I shall attain the buddhaship by the thunderings and convulsions of 10,000 Sakwalas and preach the bana both to the Gods and men. I desire not thy Satruan.f Get thee hence!" Then Maraya standing on the sky foaming with rage and gnashing his teeth, addressed himself to Bosatano, saying "Take heed to thyselF and be warned of the punishments I shall inflict upon thee on the day thou obtainest the Lontura-buddhaship" Having said this Maraya went away, and Bosatano pursued his journey on horseback to the distance of 30 yoduns (480 English miles) until the break of day when he reached the borders of the Anoma ganga, a river 800 cubits in breadth, which they had to cross — Here Bosatano gave the horse a blow with the soles of his feet when at one bound it leaped over the river, the minister hanging to its tail, and lighted on the opposite bank, where they stood on the silver-white sand, which shone like the calm
*Universal Emperor or Sovereign of all mundane thingst is Wasawarte or King of the Universe 'Literally seven gems; but the word signifies the seven super human possessions of a universal monarch such as Maraya 322 milky ocean when the moonbeams fall upon it. Bosatano dismounted from his horse and thus addressed the minister Channa, "0 friend! Take these royal robes and the horse and return to thy own country for I came to this place in order to be an ascetic". The minister replied "0 my Lord suffer me also to become an ascetic" Bosatano replied "Thou canst not become an ascetic now; therefore carry these royal ornaments, and this horse to the king my father, and inform him, and my queen Yasodara, and my mother's sister, and all the inhabitants of the kingdom, that I am become an ascetic, and that I do not expect to see their faces again before I obtain the Lontura buddhaship". Having said this Bosatano considered that it was unbecoming the habits of an ascetic to retain his hair; he therefore took his sword which was studded with pearls and every description of precious gems, and the golden blade of which shone more vividly than the lightning in the thick clouds of an April sky, and even darkened the brightest beams of the moon, and with it he cut off the braided hair from his head with all its ornaments, and threw it into the air hoping it would not again fall to the ground. The hair rising up of itself to the height of 4 yoduns (80 English miles) hovered in the air like a black swan. Then sakra the king of the gods, seeing it brought a casket made of gems, 4 yoduns in size, put the hair therein and carried it to his chief heaven where he built a dagob called Siluminisayya, for its reception where to this day it is worshipped by the gods. Then Bosatano thought within himself that his royal robes were an unbecoming dress for an ascetic and he cast them from him; upon which Mahabrachma descended from the highest brachma loke and presented him with the Atapiricara. * Then Bosatano clothing himself in the dress presented to him threw his royal robes into the air as before, which when Mahabrachma saw, received them in a golden casket of 12 yoduns and carried them up to the brachma loka, where he erected a dagoba for their reception and where they are worshipped to the present day.
When the royal horse Cantica heard the conversation between Bosatano and his minister, and saw his royal master dressed in the yellow robes of a priest he was so overwhelmed with grief that he burst asunder and fell dead at their feet; upon which he was immediately born in the heaven called Tousita as a celestial king bearing the name of Cantica. The minister looking at the body of the dead horse, and seeing Bosatano clothed as a priest was deeply affected and with a sorrowful heart returned to his own country.
*The atapiricara are the eight articles given to a priest of Buddha on the day of his ordination, namely 3 robes (or more properly one entire robe consisting of 3 parts), 1 begging bowl, 1 belt or girdle for the loins, 1 razor, 1 needle and a water strainer
323 After the departure of the minister Bosatano went from that place and retired into a mango forest called ilnufriya where he spent seven days in fasting and meditating on the resolution which he had now entered into of becoming an ascetical priest. On the eighth day he departed thence and after a journey of 30 yoduns (480 English miles) he entered into a city called Rajagahnura. In this city Bosatano appeared with his begging bowl in his hand going from door to door soliciting alms. And when the inhabitants of the city saw this extraordinary priest Bosatano they gathered themselves together, and were struck with amazement when they beheld his extraordinary beauty. And not knowing who it could be they said one to another, "What a celestial King is this who has descended from the heavens? who from amongst the Sakrias, the brachmas, gods, garundas, Vishnus, lswariyas, (the regent of the sun, moon, or planets) can be compared to this?" Thus reasoning among themselves, they worshipped Bosatano and saluted him with the salutation of Sadu! Sadu!
Thus the inhabitants of the City seeing the beauty of this extraordinary person, and fearing he might be some celestial king they sent forth and moved the whole country respecting him. Some of the wise men of the City seeing Bosatano begging alms in the streets with perfect tranquillity, and disregarding all external objects, said to the people, "Behold, friends, this most extraordinary person! Per adventure he may be one of those supreme ones who has completed the thirty paramitavas! Behold, 0 friends, the gravity of his walk! Behold the golden color of his person, which is enfolded in purple robes suited for such purpose! Behold the astonishing event which has happened to us! Here is one surpassing in form all divine persons, passing with gravity and begging alms from street to street, and yet neither opening his mouth to anyone, nor looking at anyone! What wonder is this! What astonishing event is this! Was it ever known that such an one appeared before? When may we expect to be blessed by the appearance of such an one among us? At what period may we see such another? Let us therefore worship and offer to him! The inhabitants while beholding Bosatano with astonishment and delight, closed their hands and raising them to their heads began to worship and offer to him, at the same time crying out sadu! sadu!
Since my last visit in 1838 Alipoot is no longer a Government Station. I regret it. I have passed many delightful days there with my friend, Mr Mercer.
Bosatano having received sufficient food for the time, departed from the city to a mountain called pandawa and there spreading his double folded robes on the ground he seated himself cross legged thereon to eat his food. Here then he perceived that the food which had been put into his bowl consisted of every kind, and that it was a mixture most disgusting to the taste, and that he had never before eaten so disagreeable a mixture. Yet recollecting the mixture of excrements which composed the human body he ate up this 324 disgusting food the same as if it had been the food of the gods. Having eaten the rice he washed the begging bowl, and rested awhile in that place. Then there came to him a King named Bensara, requesting that when he had obtained the buddhaship he would come and preach the bana to him, to which request he benignantly gave a promise.
From thence Bosatano departed into a region called uraweldanayawo, where he continued for the space of b years, fasting, and enduring every kind of bodily austerities and penance. After the completion of this period of penance, he was exceedingly reduced and disfigured in body, and thinking this state unfit for the buddhaship, he was exalted into a middle state, the result of religious obedience and righteousness. Here then he waxed bold, strong and beautiful; and his body which had been wasted by fasting and other religious austerities during the foregoing 6 years, assumed its wonted figure. From hence Bosatano proceeded on the full moon day of the month of May, with the intention of obtaining the buddhaship, to a place where there was the sacred fig tree named Yapala. Here he sat down cross legged under the shade of this beautiful tree, his person shining with resplendent lustre. On this occasion a virtuous woman named Sujata, descended from the Braminical race in a pure line on both sides, came from a province called Niyangama, and offered to Bosatano delicious food and sweet rice and milk. Receiving this he sat down cross legged under the shade of this tree, and having rested here for a while, he took his golden begging bowl in his hand, and walked three times round the tree, and then departed to the banks of the most beautiful river called Neranja. Here at the landing place called Superteste he bathed his body and washed his head. Then taking the rice & milk presented to him by Sujata, he divided it into 50 balls, which having eaten he took his golden bowl, and after washing it threw it into the river saying "If I am to obtain the lontura buddhaship, let this bowl swim against the stream"; upon which the bowl floated upwards against the stream, which when Bosatano saw he rejoiced at seeing his expectations about to be realized.
Bosatano seeing this, was exceedingly rejoiced and departed from that place, and retired into a grove of hal trees, which abounded also in every kind of beautiful tree, fragrant flowers etc. And here he past the heat of the day under the shade of trees, enjoying the cooling breezes which blew on all sides of the grove, together with the melodious notes of the nightingale and other tuneful birds; and at night he retired to the sacred fig tree, and on his return the brachmas, gods etc approached, and with offerings worshipped him. And one of them a brachmin named Sofiya, presented him with a handful of Kusatana;* and when Bosatano approached near the sacred tree he spread the grass on the ground beneath it, when immediately there sprang up the Vidarsana (a diamond throne) upon which Bosatano seated himself with the boldness and magnificence of the royal lion which tears asunder the forehead of the elephant. Then the god Wassarwarti seeing Bosatano
*sacred or sacrificial grass of the hindus 325 seated on the diamond throne was fired with indignation at the prospect of his attaining the buddhaship, to oppose which he now prepared his hostile forces and brought them to the conflict. Wassarwarti mounted his warlike elephant called Guirimikala which was 50 yoduns (800 English miles) high and black as the darkest clouds of the midnight sky. Having a thousand hands he armed them all with every description of pointed, sharp- edged, and deadly cutting instruments. His warlike attendants were the fiercest and most savage of all fearful animals; as Lions, tigers, wild boars, panthers, bears, buffaloes, wild horses, elephants, and garundas, cobras, dogs, cats, owls & all assuming the most furious forms and showing the most savage faces. Being surrounded with ten thousand bimbara of such forces, and standing on the circular rock which encloses the universe, and rolling his large red eyes like balls of fire, looked behind & before; then raising his thousand hands armed with instruments like so many flames, and pointing them to the ten points began to throw them forth like forked lightening. Being thus prepared for the assault Wassawarti and his hosts sprang from the summit of the sakwalagal* to the conflict with Bosatano. On his advance in order to exhibit the terrors of his powers, he seized the most deadly serpents and twisted them to atoms, tore up the rocks whirling them in the air, and plucking up the mightiest trees in the forests by the roots tossed them about their heads as nothing, seized lions, elephants etc and dashing them to the ground struck terror into the animated world.
Thus advancing all the hosts of Wassawarti presented the most painful and hideous appearance. In the middle of their bellies an immense mouth opened, from which they threw a large tongue and sent forth streams of the most filthy saliva. Each had assumed some terrific mask differing from the other, but all displaying the most fierce & savage rage, their beards were like branches of the dead stalks of the pamba ;t their lips large and projecting were turned up upon their beards exhibiting the most cruel distortions and every muscle being contorted with convulsive rage. Their teeth set in large red gums were partly hid with the prolaption of the corners of their furious lips, as the evening clouds covers the disk of the half moon forming two instead of one. From each side of their mouth projected a crooked hard tusk with which they held an instrument of death, and from their open mouths issued forth flames of fire. They had large flat noses, the ridge being inverted the broad tips were turned up exhibiting three large nostrils in each, the breath from which resembled the hissing of the most fierce streams of fire. The copper-coloured hair of their heads being thickly clothed, shook like the flames of that fire which is to destroy the world. They had immense round open eyes which they never
*A range of mountainous rocks supposed to encircle the universe and like the rim of a basin to form the boundaries of that world comprehending, the hells, human world, the heavens of the gods & the brachmalokas the highest of all. to creeping plant — not ascertained 326 closed; the eye balls of which were like red hot iron balls, and these continually rolling in their sockets appeared like turning balls of fire. Bending their heads backwards upon their necks with their faces turned upwards, they worked their horrifying eye-brows with the most fearful rage, and at the same time shaking their copper-coloured clotted beards in the most terror inspiring form. In their red hands, the palms of which were short, narrow and hard, and the fingers and nails fearfully long, they violently seized swords, spears, lances, javelins, the circular cutting instrument, iron clubs, crooked clubs, clubs armed at the ends with iron, axes, bill-hooks and every other description of deadly weapon. Thus armed & prepared the terrible hosts of Wassawarti began to bound and jump backward and forward displaying all their forms of savage ferocity and uttering hideous sounds exceeding the noises of tens of thousands of thunders and such as to deafen the ten regions of the universe, and crying to each other in the most horrid language and imprecations saying "Let not Sidarta escape! Surround him! Tear him from his diamond throne! Frustrate his desire of becoming Buddha! Seize him! Seize him!" Then Vassawarti seated on his mighty Elephant led the fierce army to the combat, surrounding Sidarta they approached to the attack upon him on all sides. The soles of their feet were like the back of the tortoise; round their ankles were tied bells; thus running, stamping and shaking the bells they surrounded the sacred tree beneath which Bosatano was seated.
Then the innumerable myriads of brachmas, gods and superhuman beings who had come together near the sacred fig tree from the various sakwalas for the purpose of celebrating with festive rejoicings the event of Bosatano's attaining the buddhaship saw Wassawarti and his army; they fled in terror like the pollen of the cotton tree driven by the wind. But the extraordinary man Buddha seated on his diamond throne with his back leaning against the tree remained perfectly tranquil in the midst of Wassawarti's fierce hosts without the least fear or alarm like the royal garunda in the midst of a multitude of hooded snakes, or like the undaunted lion in the midst of a flock of feeble deer. When Mariyo saw that Buddha remained unmoved, & that all his efforts to destroy him were unavailing, he caused a hurricane to arise similar to that which destroys the universe, with the view of blowing him beyond the boundaries of the world, & so prevent his becoming Buddha.
But seeing that he could not by this shake even the border of Buddha's robe, he then caused a torrent of rain to descend so to overflow the world and float him into the ocean; but he was unable to wet the point of Buddha's garment by this deluge. Failing in this, Wassawarti then caused a shower of stones to descend with the intention to crush him to death; but they fell round the sacred fig tree like the blossoms which fell from its branches. He next sent a shower of pointed and cutting instruments designed to cut him to pieces; but these flying back in the direction Maraya stood they fell around him. He next tried a shower of live coals thinking to consume him with fire; but these fell about him under the fig tree like showers of the flowers of Champoca. The next was a burning shower of hot ashes with which he designed to consume him; but this fell around him like 327 a shower of pulverized sandal. After this followed a shower of sand with which he aimed to smother him; but this fell like the white sand spread in a yard designed to beautify the ground. The next was a shower of mud into which he hoped to press him and choak him; but the whole became a purified fragment substance lying agreeably on the ground. The last effort at his destruction was a thick darkness, overspreading the world designed to terrify Bosatano as that in the midst of his fear and alarm he might be the more easily seized; but when this darkness came, the face of Bosatano was seen shining through it resplendent as the rising sun. When Wassawarti saw that all these means had failed in the destruction of Sidarta, he was exceedingly wrath, and troubled in mind; and as a last means he seized his Chakra yuda* to rush personally upon him and destroy him, but could effect nothing even by this dreadful weapon. He then fell upon Sidarta with the most abusive language in order to provoke him and move his temper — falsely accusing him of every evil; calling him a thief, and looking at the Vidarsana he declared that it was the property of Wassawarta and charged Sidarta with having stolen it. But all these false accusations were unavailing; seeing which Maraya stood in the presence of Sidarta with great confusion and shame beholding him under the sacred fig tree sitting in his undisturbed placidity.
At this time the extraordinary personage Sidarta cast a look of the kindest benignity in the face of Wassavarte who had come against him with 10,000 bimberas of fierce foes to oppose his attaining the buddhaship which was to be obtained that day by the power which Sidarta had acquired in performing the 30 paramitas during a period of 4 Asankas & 100,000 calpas; and when Wassawarta beheld his countenance, the mighty Elephant guirimala trembling fell on his knees and threw Wassawarte off his back over his head: which when the savage hosts saw, consternation seized them all; the horridest confusion and tumult ensued; falling upon one another & slaying each other, they threw down their weapons & trappings and all fled with such a fright that they stopped not until they had fled beyond the bounds of this sakwala.
*A discus or rim armed or studded with every formidable cutting and pointed instrument which turns with the most rapid evolutions and is used in one of the hells as an instrument of torture
328 At this time when our exalted Lord Bosatano had, like the royal lion, vanquished Maraya who had fled like the elephant at the break of day, was seated on the Vidarsana, all the brachmas, gods, nagas, garundas, demons etc of the 10,000 sakwalas began to rejoice and were full of joy at the triumph which he had achieved exclaiming our Buddha has conquered. Thus they began to whirl round their heads 100,000 pieces of cloth dancing and clapping their hands one with another, they snapped their fingers throwing their hands round their heads — they took up every kind of musical instrument and clapping one another on the shoulder and beating every description of drum, and the musical drums, they performed the most melodious tunes, & performed every kind of pantomime to express their delight. They spread the earth with the celestial flowers, and filled the world with their fragrance, as well as with the perfumes of every precious ungent. They then gathered together near the sacred fig tree, & taking with them, offerings in their hands they approached near to Buddha, and presented him with golden censers filled with rosewater, precious vessels filled with water, flower pots, flags etc and then began their festive rejoicings in the presence of the Supreme Vanquisher, to whom they also offered, garlands, wreaths and chaplets of flowers, with vessels of fragrant ungents, gold and silver lamps, lamps of gems, and lamps and candlesticks of all the valuable metals. Thus laden with offerings of every description the brachmas, gods and all superhuman beings crowded together from every part of the universe, exulting and clapping each other on their shoulders to offer unto Buddha. They also caused to rain upon the earth showers of gold, silver, pearls, precious gems, celestial ornaments, together with every description of fragrant flowers, blossoms, pulverized precious woods and spices insomuch that the universe was filled with these valuables up to the Brachmaloke, and every living being felt it to be a joy like festival, such as the delights of a bridal day.
During the three watches of the night he attained to the three Supereminent Kinds of knowledge, the perception of the past, of the present, and of the paths leading to deliverance from transmigration. Thus becoming Buddha he rejoiced that after so many transmigrations he had at length attained his object, and that this was his last state of existence. In this state he remained 7 weeks when having eaten of the fried grain presented to him by some merchants, Sahampate Maha Brahma approached him, saying that the time had arrived for the promulgation of his doctrines, and entreating him to declare them. Buddha accepting this invitation rose from his seat, like the morning sun issuing from behind the Eastern Mountain, emitting from his resplendent body the 6 coloured splendors of a Budha, & proceeded to deliver his first discourse on the cause of continued transmigration, and of the mode of obtainivg deliverance from it. For this purpose leaving the sacred tree Ajapala, he met on the road the ascetic Ardapala whom he
329 gladdened with his doctrine; after travelling 18 gows*, he arrived at the abode of saints, the safe retreat of animals; then (Benares) and having delivered his first discourse, exhibiting to multitudes deliverance from transmigration, he proceeded gradually through the towns & villages, declaring his doctrines, and entering a beautiful forest accepted the temple name Wetuwa, which had been built for him. After having resided here for a time, at the request of a priest named Kaluaay he proceeded to (his native city) Kapila wastu, and subduing his relatives to the faith performed the miracle named Yamaka, (which consisted of streams of fire & water pouring simultaneously from all the pores of his body) and leaving Kapila wastu he proceeded to Rajagraha & resided in the Seetu forest, adorned with trees and fragrant flowers.
Afterwards, at the request of a householder named Sudatta, a resident in Srawasti, he proceeded to that city and accepted the large temple erected for him in a beautiful forest named Jetawana adorned with flowers & groves of delightful trees, and resided there. From that time he continued 45 years performing all the actions belonging to his Buddistical character, travelling through the celestial and terrestrial regions preaching his doctrines and introducing 24 Atsankayas of sentient beings to the paths leading to freedom from transmigration.
Finally, while living with unsullied purity in the grove chapa near the city Wisala, Maraya solicited that he would yield up his life to him. With this request he complied, unknown to any but to his attendant Ananda, who upon this assembled the priests, and said, Friends in 3 months Buddha's life will terminate; therefore continue obedient to his doctrines, cultivate peace among yourselves, and with unceasing diligence day & night meditate the 3 duties of Religion — After this Buddha proceeded begging alms to the towns Tamba, Amba, Damba, Hastha, Boga, from thence to the city of Pelalup from thence to Kusinara, and at length arrived at a garden in a Hal forest belonging to the King of Mallawa, and reclined on a seat prepared for him between two large Hal trees, and having enjoyed all the happiness of being Buddha escaped from transmigration, upon which 10,000 Lakwallas were shaken.
*72 miles
330 The facts of the above Translation are depicted in a curious painting, or picture writing, of which a copy is in the possession of the author of the foregoing pages. The history of it is added by the Rev. Mr Clough, to whom I am indebted for it, as well as for the translation of this Buddhistical work.
"The Painting was originally brought from Amarapura, the capital of the Burman Empire by a priest who went, when young, from this country (Ceylon) for the purpose of being educated in the Buddhist system. In that Empire he acquired such eminence by his learning that he returned to Ceylon with every title of Scholastic honor that the literati of Burma could confer upon him. He was laden with presents both from the Emperor and the Colleges, as expressions of their respect for his abilities. One of these presents was a costly painting, of which this is a copy. Soon after his return to Ceylon, where every possible respect & honor were conferred upon him as an eminent Priest of Buddha, he renounced buddhism & embraced Christianity. When this change took place, his valuable library which he had brought from Burma lost its respect in his estimation. He made presents of most of his Books and this valuable painting was purchased by Professor Rask, Librarian of the Royal University of Copenhagen, who was travelling through India, in search of M.S.S. and for the acquirement of Oriental languages. He happened at the time to be in Ceylon — He gave the converted priest about Pounds 30 for the original, and kindly left it in my care to take a copy of it, which having done, I sent it to his direction, but unfortunately it was lost. Hence my copy was all that was left; and the one now given to the Rev. B Bailey has been copied from mine under my own direction.
"The scene, exhibited in the painting, is the last incarnation of Bosatano, as prince Siddharta, the son of King Sudodana, when he acquired the Goutama buddhaship. The Nidhana, which gives the history of the painting is in Elu, or classic Singhalese, and in the larger editions of it, as contained in the Pujawallia or Satharmalankara so correctly is every part delineated, that both the Burmese and Singhalese must have painted and written from the same authority".
The End
331 Notes
I .Keats's and Severn's Graves
The graves of John Keats and Joseph Severn in the Protestant Cemetery in Rome (Cimitero Acattalico)
From a watercolour by Walter Severn Reprinted from The Century, February 1884, Appeared in The Century Illustrated Monthly Magazine, February, 1884
On Keats's unnamed tombstone is engraved "Here lies one whose name is written in water"
Percy Bysshe Shelley is also buried here.
2. Professor Willard B Pope's unpublished dissertation, c.1931*
The Keats - Shelley Journal, Vol.19 (1970), ppl l - 39, mentions an article by Clayton E Hudnall titled John Hamilton Reynolds, James Rice and Benjamin Bailey in the Leigh Browne - Lockyer Collection which I have partly reptoduced here.
*Unfortunately, I have been unable to trace Pope's unpublished dissertation. 332 John Hamilton Reynolds, James Rice, and Benjamin Bailey in the Leigh Browne-Lockyer Collection
By CLArrosi E. HUDNALL
ESPITE rrs considerable relevance to John Hamilton Reynolds, D James Rice, and Benjamin Bailey, the Leigh Browne-Lockyer Collection in the Keats Memorial Library at Hampstead, containing commonplace books, manuscript poems, letters, silhouettes, water- color portraits, printed books, and other memorabilia relating to them, remains virtually unknown after forty years. Save in one or two in- stances, the letters and poems have been neither printed nor quoted. No catalogue of the collection exists, and the only account of it in print is a useful but unfortunately brief and sometimes inaccurate bibliographical description not intended to satisfy the special interests of students of the Keats Circles This is not to suggest, however, that the collection has not been combed for treasure. Professor Willard Pope must have been the first to do that in iggt,2 soon after the gift of Miss Annie Leigh Browne and her sister Lady Norman Lockyer de- scendants of the original owners, made its way from Devon to Went- worth Place in Hampstead, where Keats had entertained the friends who so prominently figure in it. Professor IL W. Garrod in The Poetical Works of John Keats (Oxford, 1939) accounts for the evidence of Keats in the collection—slight variations in a sonnet to Benjamin Robert Hay- don ("Haydon, forgive me that I cannot speak"), copied into a common- place book of Thornasine Leigh, dated New Year's Day, 1817." But if it has long been known that no masterwork of Keats or his friends is buried in the several thousand pages of the Leigh Browne-Lockyer 1, Paul Kaufman, "The Leigh Browne be found in Stlected Prene of John Ilamii- CcAkction at the Keats M comm." Literary ton .Reynolds, ed. Leonidas Jones (Cam- (September P962), pp. 1.48-s50. bridge, Kars., p. 42k. I have made t In his unpublithed Manuel disserta- corrections in these 'WA In Appendix B. lion, "Studies in the Keats Guest Critical 5. This poem and Iwo others by Keats-- and Biographical Estimates of Benjamin "On Seeing the Elgin Marbles" and lines Robert Haydon and John Hamilton Rey-- 1-20 Of the epistle "To Clarks Cowden wide' fin5s), Pope discusses the collection Clarke"'----arc in this book, presumably and compiles a km of the unpublished copied with insignifitaut errors from their poems of Reynolds in the cominonpboe fisNi primed sourcrs. books. Substantially the same listing may
333
3. Blackwood Edinburgh Magazine: No. LXKLY
lIbinttttr LI 41 ,L6 I.X I
T VADISIA,
This is one of the magazines that was highly critical of John Keats's poetry
4. Livy's Roman History
Let, t1.t- )
Large leather-bound volume, 35 x 22cms. with an inscriptionn by Bailey. This was a gift from Bailey to Keats with Bailey's signsture on the title page
334
T H E ROMAN HISTORY Written in LATIN Ii fi TITUS LIVIUS. WITH THE SUPPLEMENTS Of the LEARNED John Freinthemius, and John Dujacius, From the Foundation of Rowe to the middle ofth=1 Reign of Attehtt.
faithfully done into F-nglafh.
Title Page Frontispiece
(All illustrations in 'Notes' are by courtesy LMA)
335 Bibliography
The London Metropolitan Archives 40 Northumberland Road London EC1R OHB
Extracts from the Keats catalogue
K/PZ/01 — nos. 069, 240, 309 — 2 framed watercolour portraits of Bailey and one framed silhouette
K/MS/01 — 062 Benjamin Bailey and John Hamilton Reynolds Poems by Two Friends, 25 December 1816 Bound volume, 24 x 19cms. 211 pages Inscribed: `Thomazine Leigh, from B.Bailey, Magdalen Hall, Oxford 25 December,1816, with something of regard and more of affection.'
K/MS/01 — 065 Introductory Address to the Zetosphian Society, London 18 August, 1813 Booklet, 25 x 20cms. 16 pages
"Then take it, Sir, as it was writ, To pay respect, and not show wit." Prior
But now, oh Science, must I quit thy field, And thine, my house, enamell'd with sweet flowers, May scarcely notice him whose strength can wield The heavenly orbs of delegated powers Catching the spheres soft harmony, as he turns;-- Science adieu! -- aonian maids farewell! I linger long unwilling leave your bowers O'er us, your botanies, throw your magic spell To Zetosphian minds your radiance reveal..
336 IC/MS/01 — 042 Thrice to Thine: manuscript poem by Reynolds, James Rice and Bailey. 21 November 1815
IC/MS/01 — 044 Manuscript of 'Benjamin Bailey' Extracts and Selections from miscellaneous prose written by Bailey. Manuscript, leather-bound volume, 19 x 12cms. 366pages. Subjects include astronomy, history, logic, religion, and philosophy
K/MS/01 — 066 8 pages of stanzas dated London, 14 Nov. 1814 addressed to Miss Sarah Leigh with B Bailey's most affectionate regards
337 F
K/MS/01 — 067 Several stanzas and sonnets inscribed: To my dear sisters - Mary, Sarah and Tamsine With the affectionate regards of their attached brother signed, BBailey London, June 5th 1815
11 , 4I ...1"444 • • •■■• eel. • 44.• • r mad
Recollections of the Heart "It is in spots like these we prize Our memory, feel that she bath eyes" Wordsworth Invocation to Memory Inscriptions: "For certain 'Rocks' which are dedicated to and named after the individuals of a very dear circle of friends." These include the Reynolds' sisters; mostly 8 line stanzas — one of which to himself begins: "That rude-shaped rock, which beatles o'er the deep Of visage stern — a countenance of pride..." 338
Oir r 4.• •
4 '4...7 •-• • ""' -••••,•4 •••••••" •J•
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r •■• .
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_41 2, —414,40 7-;77`i' ,,,e .,...--ve.--,• .?•■••••, -A-----,„ ,,-, ›—", .-?..„.-„,—.,„„ ,, ,..- —0, ,- a.t* . . " / -4.12 .. „...... _ / 1--- , „,, -t -,-, w.f.:" ... -•••,..". .7. 1t--, " '' ' ".e is - .0:.ae -- -7 - .7 / --7*-.-v y...., --• .^...... / #,...... _.p....T, ,,,-••••', ar"."1-41/ 11.7.40 "...AV., P-1! 4, K/MS/01 — 068 Inscribed on cover: To Sarah Leigh With a brother's affectionate Regards London, August 24, 1815 `Recollections of the Heart' -- an 18 line poem Signed, BBailey, June 5, 1815, my Birthday
K/MS/01 — 070 — 077 Multiple topics on loose sheets of paper, held in a folder
K/MS01 — 074 Two pages of verse followed by 'oh dearest Tamzine!'... a seven- line passage ending in Bailey's signature -- 075 Six four-line verses: 'To Thomazine', 4 July 1814, initialled BB
-- 077 To Lilia: Five pages of 9 verses of 9 lines each. Sidmouth, 21 July 1814, initialled BB
-- 078 A small card addressed to: Mr B Bailey 108, Mount Street Grosvenor Square On verso: "and if a cloud shadow o'er That heart to sorrow still unknown, You have a friend that for more Than words can tell or friendship own" Sara Leigh
340 Yele ,fsiciciat,
KJMS/01 – 080 A small booklet: Sidmouth By-Paths, 1929 On p.30 (of 31): "Slade House... built in the 18th Century by William Leigh:* once noted for its old-world garden. Commands a beautiful view down the valley to the sea. In the early days, its cellars often harboured contraband goods."
*Father of the three Leigh sisters and husband of Sarah Pearce of Sidbury. He held the great tithes of Branscombe. Died 1805; buried in Branscombe.
K/BKJ01-092 Small, 14 x 8cms. black leather-bound Book of Common Prayer, belonging to Bailey and with his signature.
341 The British Library
r- TM; 147445 LIBRARY 2 pp tote, 1cad Lomb. MN, 201 — W41) 444 1500 R K De Silva _< Cut 3 kigteby Court rMF N,011201 gemcnvunr,t Compton Road LONDON /421 3NT
e December, 2009
Dear Mr De Silva,
Benjamin Bailey
Thank you very much for completing a catalogue amendment form regarding the headings for Benjamin Bailey in the Library catalogue This has just been passed to me and I am writing to let you know That I have amended our records in line with the details given in The Keels Circle Thank you again for bringing this to our attention
Yours sincerely ,
Helen Peden Curator British Collections 1801-1914
The BL shelf-marks have been excluded in view of the likelihood of re-cataloguing of the Bailey collections.
1831 — Poetical Sketches of the South of France A slim 120 page quarto, 20 x 10cms. with title on leather spine; contains sonnets, poems, and notes by the Rev. B Bailey, MA, Senior Colonial Chaplain of the Island of Ceylon Printed in London for J Rodwell, 46 New Bond Street, 1831
1835 — a letter to the Editor of the Colombo Observer on Temperance Societies, 40 pages, 22 x 14cms. printed in Colombo by the Wesleyan Mission Press
1835 — "Lines addressed to William Wordsworth Esq". These are poems by William Rough and sonnets by Bailey written in 1827 at Townfield, North Britain Printed in Colombo at the Wesleyan Mission Press, 1835 342 1837 — Stanzas to my daughter; and a sonnet to Bailey's mother
1838 — The Righteous Judge: a funeral sermon preached at St Peter's church on the death of Sir William Rough, on 3 July 1838 together with 21 other sermons bound in a volume, 22 x 15cms. Weslyan Mission Press, 1838
1841 — Poetical Sketches of the Interior of Ceylon Printed Part I only of sonnets and notes (of 3 parts and an Appendix)
1841 — Several varied religious sermons, discourses etc., including "A Christmas Creed respecting the Divinity of Christ" — A sermon preached by Bailey, X'Mas day, 1840, bound volume 20 x 12cms. Cotta Mission Press, 1841
1841 — 'Subjection to Superiors', a sermon preached at Colombo...subsequent to the event of the sentencing at the Court Martial
1843 — Appendix to the duties of the Christian Ministry... following a sermon preached at St Peter's church with preface and appendix, May 1843, Cotta Church Mission Press
1844 — The Duties of the Church Ministry...dedicated to Rev. George Trevor, Lord Bishop of Madras. Small cloth octavo, 390 pages London: William Edward Painter, 342, The Strand
1852 — Six Letters of Vetus and an Appendix on the reconnexion of the British Government with Buddhist idolatry. Bound volume, 95 pages, 22 x 14cms. Printed at Ceylon Times office, Colombo,1852
343 Other Sources
Benjamin Bailey (1791-1853) Scrapbook: Guide Houghton Library, Harvard University Cambridge MA02138, USA Dates 1817-1849 Harvard has all Keats's letters to Bailey
J W Balding 100 Years in Ceylon — The Centenary Volume of the CMS in Ceylon, 1818 -- 1918
The Ceylon Almanacs: 1833, 1834, 1849, 1852, 1853 Printed in Colombo
The Ceylon Magazine Volume September 1840 —August 1841 Herald Press, Colombo
The Church of Ceylon Library & Archives 375, Bauddhaloka Mawatha, Colombo
The Ceylon Churchman, vol.37 (1942)
A History of the Diocese of Colombo A Centenary Volume (1946) Printed by the Times of Ceylon Co. Ltd., Colombo
Stephen Coote John Keats, A Life, Hodder & Stoughton, England, 1995
R K de Silva 19th Century Newspaper Engravings of Ceylon Serendib Publications, London, 1998
K V Eapen Church Missionary Society & Education in Kerala, Kollet Publication, Kottayam, 1985
344 Maurice Buxton Forman Letters of John Keats, 570 pages, letter to Bailey on 14 August, 1819 Oxford University Press, UK, 1931
Christopher Hart "Savour John Keats" - at Keats House Museum Hampstead, London, 2009
Stephen Hebron A Poet and His Manuscripts A letter to Bailey dated 22 November, 1817 The British Library, 2009
Kumari Jayawardene, Perpetual Ferment, Social Scientists Association, Colombo, 2010
J Penry Lewis, CMG, Tombstones and Monuments in Ceylon, H G Cottle, Government Printer, Colombo, 1913
JSTOR: Keats—Shelley Journal Vol.6, 1957: Benjamin Bailey's Scrapbook by Hyder E Rollins Vol. 19, 1970, pages 11 — 39, John Hamilton Reynolds, James Rice and Benjamin Bailey in the Leigh Browne — Lockyer Collection by Clayton Hudnell
E T Mathew Growth of Literacy in Kerala, State Intervention, Missionary Initiatives & Social Movements Economic & Political Weekly, 25 September, 1999
Richard Monckton Milnes Life of Keats (Keats's first biographer) London, 1848
Andrew Motion Keats Faber & Faber, England, 1997 345 Stephen Neil A History of Christianity in India, 1707 -- 1858 Cambridge University Press, UK, 2002
Overheard by Blog: Blog Archive Robert Fraser's Visual Journal Peter Bell: Benjamin Bailey
Hyder Edward Rollins
The Keats Circle: Letters and Papers, 1816 —1878 Two volumes, Harvard University Press, 1948 Vol.'. nos. 1-148, 332 pages hvE. 149 — 356, 519 pages
The Letters of John Keats, 1814 — 1821 Two volumes, Harvard University Press, 1958
M R Ryan The fall of one of the Noblest Men alive; Benjamin Bailey, Archdeacon of Colombo Bulletin of Research in the Humanities, 1982, vol. 85, no.1, 1982
The Times 28 June 1853, Benjamin Bailey's Obituary, (unable to trace either in Ceylon or British Newspspers, although mention has been made of its appearance) Bailey died on 25 June 1853
G M Trevelyan English Social History, Penguin, England, 1986
You Tube / Google Benjamin Bailey Foundation, Kottayam Adimathra.com/history.html CMS College, Kottayam ...www.cmscollege.ac.in/history
Susan J Wolfson, (Princeton University) Selections, John Keats, 1795 -- 1825 Cambridge University Press, UK, 2001
346 Rajpal Kumar de Silva was born in Sri Lanka, educated at Royal College, Colombo and obtained his medical degree in 1956 from the University of Ceylon. In 1964, he proceeded to England for postgraduate studies and has lived and worked there until his retirement from medical practice in 1994. Throughout these years abroad he has had the opportunity to pursue his ongoing research into Sri Lankan history and antiquarian art, especially of prints, engravings and watercolour drawings, which has resulted in several publications.
Courtesy: from Tom Tidball's People , Sri Lanka
Early Prints of Ceylon - Sri Lanka, 1800 - 1900, 362pp, (1985) Illustrations and Views of Dutch Ceylon, 1602 - 1796, 495pp, (with WGM Beumer), (1988) 19th Century Newspaper Engravings of Ceylon - Sri Lanka, 403pp, (1998)
Together these three publications provide a unique and comprehensive compilation of pictorial impressions of Sri Lanka by mostly foreign, and a few local artists, up to the end of the 19th century. A significant part of the visual record of Sri Lanka (Ceylon) in the 19th century consists of illustrations published in travel folios, books, newspapers and magazines. These pre-camera views give an insight into many aspects of the island in that period: its physical features, people, occupations, dress, customs, monuments, fauna and flora, as well as historical events. de Silva's more recent works include:
An Exhibition Catalogue of Andrew Nicholl's Watercolours for the National Museum, Colombo, on the occasion of Prince Charles opening a new gallery in 1998. (Sri Lanka's 50th Anniversary of Independence)
347 Portrait of an Artist: Maisie de Silva (1907 - 1997), Exhibition Catalogue (2002)
Maps and Plans of Dutch Ceylon, (with KD Paranavitana), (2002), sponsored by the Royal Netherlands Embassy and International Water Management Institute to commemorate the 400th anniversary of the Dutch presence in Sri Lanka.
Reprint of W A Nelson's Dutch Forts of Sri Lanka, supplemented by Nelson's unpublished Report of 1984 and R K de Silva's Update of 2004. (Sponsored by the Sri Lanka - Netherlands Association)
A Brief Historical Survey: an Introduction to Tom Tidball's People Sri Lanka (2008)
Rajpal de Silva is a long standing Fellow of the Royal Asiatic Society both in the United Kingdom and Sri Lanka.
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