RAJPUTANA
Jaipur was stricken by plague: the number of deaths had gone on
increasing and the living were thrown into a state of bewilderment.
The Rajput princesses had fled in panic to the old palace of Amber
and strangers were, for the time, asked not to visit that ancient
capital. The dinner-table that evening, spread in the open courtyard
of the hotel, became heaped with moths attracted by the lamps and
dying through their ardour, and it almost seemed as if some spiritual
light were attracting in the same way human souls to leave their
bodies tenantless.
In company with the Nazim (district officer) I started out betimes in
the morning--passed the large grey bungalow of the Rajah's chief
minister, the lunatic asylum, long cactus hedges and gardens in which
white-domed cenotaphs of buried chiefs gleamed among graceful
acacia-like Aru trees, while peacocks arched their jewelled necks
upon the walls,--and entered the city by that one of its seven
gateways called the Moon Door (Chand Pol), crenelated and covered
with painted decoration which included a guardian {291} figure on
each side of the entrance, turbaned soldiers with fixed bayonets
supported on different shoulders in the artist's desire for symmetry.
The gateway was really like a large square tower with considerable
open space inside, thatched huts leaning up against its outer wall.
Inside the city the wide well-paved streets looked so clean and
spacious and the pink-coloured stucco of the houses so bright and
gay, that Death seemed a cruel intruder there without excuse. Yet
three corpses were carried past us while we stopped for a moment.
"The one in yellow is a woman," said the Nazim. I asked why a group
of Mohammedans sat in the courtyard of a house near us, and the Nazim
said: "Someone has died there--these are friends met to read some of
the aphorisms of the Koran."
The day before there had been fifty-four deaths in the city, which
was some decrease as the daily toll had quite recently reached one
hundred.
In the Chand Pol Bazaar there were not many people about, though to
the stranger there was no evidence of calamity beyond the occasional
passing of corpses. The sunshine was so bright and the air so
pleasant, and a crowd of pigeons fluttered and strutted with such
animation round a sacred bull! Near us a small peepul tree hung over
one wall of a red sandstone {292} temple--the Sita Ramjika--like a
fountain of green and gold.
At the famous observatory Mr Gokul Chandra Bhawan Raj Jotshi, who is
in charge of it, showed me round the strange gigantic instruments.
We examined the largest sundial in the world, with gnomon 75 feet
high; and standing in the paridhi, the circumference of the dial, I
could see, above some pink dwelling houses, the clock in the palace
tower which is regulated by the old dial.
Very curious are the twelve houses of the Zodiac (Rashi Valya) each
with a little painting of its celestial landlord upon the thickness
of the wall under its four-centred arch.
The Nazim took me on to see the Maharajah's Palace, and in its lovely
gardens, near a tree of Kachnar in full bloom, we came upon the tomb
of a pet dog whose memory had been honoured with a sculpture of his
canine incarnation carved in black marble and protected by a
dome-topped marble kiosk. The Nazim said the dog had been loved for
his extreme obedience, and there was a tale of some gold bangle lost
in a billiard-room which he had restored to a despairing owner. It
was a graceful monument in beautiful surroundings and a great
contrast to the unpleasing tombstones in that crowded little canine
cemetery near the Marble Arch in London, but there was another piece
of sculpture in that garden {293} which I was more anxious to see,
but which, alas for me! was hidden that morning.
Gobindaji, said to be one of the most beautiful of the carved figures
at Muttra, was brought here for safety by the Maharajah Mon Singh,
and is apparently treated as if the stone has quite corporeal needs,
for the Nazim said: "True he lives at the bottom of this garden. He
has his hours: sometimes he has just taken his food and sometimes he
is sleeping. Just now he sleeps, so you are not able to see him."
I love most gardens where old statues sleep, but without any wish to
disturb their slumbers possess some little of Aladdin's curiosity--or
Coventry Tom's; besides, had I known Gobindaji's hours I would have
timed my visit more opportunely. As it was, in this garden where
dogs have monuments and statues lunch, I could at least enjoy the
jasmine flowers and the blossoms of the pomegranates and the
grapevines trailing over rough stone uprights.
At the bottom of the garden we passed through a door in the wall, and
walking down a narrow flight of steps beheld the Rajah's crocodiles
under the windows of the zenana quarters. The keeper of the
crocodiles was an old white-bearded man, extremely tall and thin--so
thin in fact that his charges must have long ceased to wait with any
eagerness for indiscretion in too near approach. The spacious tank
was enclosed {294} on three sides by a wall, and on the fourth by the
palace itself. We had descended by the steps from a terrace and
stood on a small piece of muddy ground on to which the thin keeper
enticed his huge charges by throwing a bundle of rag towards them and
withdrawing it by a string. In the middle of some beautiful public
gardens close to the city stands Jaipur's "Albert Hall," a large
building in white marble, which contains a durbar hall and a fine
collection of examples of Indian art and industry. Its courts are
decorated with mottoes translated from Persian and Hindoo literature,
and as maxims for guidance they are not at all easy to reconcile with
each other. From the _Hitopadesa_, for example, on one wall is
quoted:--
"Fortune attends the lion-hearted man
Who acts with energy; weak-minded persons
Sit idly waiting for some gift of fate."
And on another from the same source is written:--
"He has all wealth who has a mind contented.
To one whose foot is covered with a shoe
The earth appears all carpeted with leather."
After all they represent different aspirations and only mystify
because they are marshalled here as from the same authority. One man
would rather have a rough road tearing his defenceless feet as he
treads it with a purpose, {295} while another would prefer to watch a
garden sundial marking contented hours that leave no record behind
them. And the first might fall powerless on the wayside, and the
second shatter a kingdom by the report of quiet words.
There are aviaries of beautiful birds in the gardens about the
museum--rose-coloured flamingoes and Rajput parrots with heads like
peaches and pale grey "Mussulmans" from Mecca, with primrose crests
and orange cheeks.
At his bungalow not far away I had the pleasure of a chat with Sir
Swinton Jacobs, the dear old engineer and architect who has done so
much to keep alive traditions of Indian craft-work, and is one of the
very few Englishmen who has not flown from India when white hairs
came.
In all India no spot has been so rapturously praised for its beauty
as Udaipur in Rajputana and its lake-reflected palaces. Travelling
towards it from Jaipur I found myself a day later in the State of
Mewar, passing fields of the white opium poppies for which the State
is famous.
Udaipur is a white town and comes quite suddenly into view after you
have been watching from the train a lovely range of hills, warm and
glowing. The bright railway station is a grey stone building with a
square tower, and the lower part of it is half smothered in pale
convolvulus. {296} The flowers are glorious at Udaipur, and I found
the white house of the British Resident bowered in magnificent
bougainvillias. This gentleman kindly promised to ask the Maharana
to grant me a sitting for a painting.
Driving over a bridge past crenelated walls, a road hedged by dense
broad-leaved cactus, led me on to a forest of leafless trees softer
in colour than an olive wood. It was like a forest from a
fairy-tale, with troops of wild long-legged swine and peacocks, their
bright tails rushing through the branches like a coloured wind. Then
I came out upon the waterside where the white group of palaces with
their long sloping ramps, their many flights of steps and galleries,
their towers and cupolas, rose up majestically, unrivalled save by
their own reflection in the lake. What part was plaster looked like
marble, and what was marble glowed tremulously warm like some white
mineral counterpart of flesh.
[Illustration: THE PALACE OF THE MAHARAJAH OF UDAIPUR. [DRYPOINT
ETCHING.]]
Four rowers pulled me in a long boat to the Jag Mandar, one of two
palaces which, completely covering the small islands on which they
are built, appear to be floating upon the water. I landed at some
wide steps at one end of a terrace on which four stone elephants
stand with raised trunks saluting. A band of darker colour upon
their legs and on the walls showed that the water was at a lower
level than it sometimes reached. There was a garden within the walls
{297} of the palace from which three palms rose high above the
rounded shapes of lower growing trees.
The Maharana had consented to give me a sitting of one hour at four
o'clock in the afternoon. A two-horse carriage took me through the
city to the lake-front and then along under the white walls of the
palace. More than ever as I passed close beneath them was I struck
by the similarity in general shape of one great series of towers to
those of old Baynard's Castle; but never have the waters of the
Thames reflected so white a building! And the beauty of that vast
whiteness destroyed for me forever the old argument which tries to
explain the former strong coloration of Greek architecture by saying
that large surfaces of white building would have been intolerable
under Southern sun.
After I had arranged my easel in the room, which had been fixed upon
for the painting, the Maharana entered, carrying a long sword in a
green scabbard. We bowed to each other and after moving to the chair
which had been placed for him he motioned me to be seated also.
Of all the native princes in India, the Maharana of Udaipur has the
longest pedigree, and his kingdom is the only Rajput State which can
boast that it never gave a daughter in marriage to a Moghul emperor.
This tall and dignified chieftain is High Priest of Siva as well as
ruler of the State of Mewar, and is revered for his {298} religious
office no less than for his temporal sovereignty. He is thoroughly
and proudly loyal to the British rule, but a brother of the
Englishman who did his utmost (in accordance with expressed wishes
from high quarters) to bring him to the Coronation Durbar of 1903,
once told me that on the morning of the great function "my brother
found Udaipur on the floor of his tent, stark naked and ill with
fever, so that he could not go."
His beard and moustache were brushed upwards and stained with some
dye which made them a metallic blue colour. A small turban came down
over the left temple. He wore no orders or decorations, and his only
jewellery consisted in a double row of pearls round the neck and one
diamond ring on the right hand. A long gown, with close-fitting
sleeves, made of maroon-coloured cloth, and bound at the waist by a
belt and a white sash, clothed him from the neck to the velvet-shod
feet.
He had agreed to sit for me for one hour but I thought, in spite of
his gentle dignity, the first quarter was for him a long while going.
During that time no one had spoken, and I asked whether he had not in
the palace some teller of stories who might keep him from feeling the
irksomeness of sitting so long in one position. When the interpreter
explained my suggestion he smiled and asked whether it could trouble
me {299} if he talked with his ministers; and two of these, coming
forward at my acquiescence, talked with him throughout the rest of
the sitting, and as he still kept well his position for me the change
was mutually agreeable.
To my left, beyond an outer gallery, lay the beautiful lake, and,
crowning a hill immediately opposite, shone the whiteness of the
Summer Palace.
On my way back from Udaipur I stopped at Chitorgarh, fifty miles
away, to drive to the famous fortress city of Chitor, the former
capital of Mewar.
The hill of Chitor lies on the flat land like a long mole or hog's
back. All along its crest old tawny buildings with towers and
turrets stretch in a broken line as if they formed the ridge of some
old saurian's back with many of the spines broken. Rather beyond the
centre the Tower of Victory, yellow and tawny as the rest of the
buildings, appears sharply prominent. Trees circle the hill at its
base and rising from among them the road leads steeply along and up
the side of the cliff in one long zigzag. The slopes of the hill
looked grey as I approached.
The tonga I had engaged to drive me from Chitorgarh crossed by a
stone parapeted bridge the almost empty River Ghamberi, in the bed of
which the bare rock jutted up in sloping shelves. We passed a
cemetery and several fields of green {300} barley, and the zigzag
road up the hill looked more imposing the nearer we drew, with its
eye-holed curtain wall, its bastions and towers. Still in the plain
below, we now entered through the pointed arch of a gateway the
bazaar of modern Chitor. It was full of dogs, pigeons, cattle and
people,--a narrow crowded street at right angles to the hill. We
turned by the large white Kotwali and a beautiful temple porch and
passed houses with elaborately carved fronts having stone balconies
with grey reliefs of elephant processions.
Then we entered the "fort" itself, and began our progress through the
long series of its seven gateways that close the zigzag road at
intervals. First came the "Padal Pol" of Akhbar's time, and then a
new gate with two monuments and the sacred emblems of Siva. The
third was the Gate of Hanuman, the monkey friend of Rama. Set within
a grand stone arch, the old wooden doors covered with large iron
spikes were dropping to pieces with age. Between this and the
preceding gateway Akhbar himself is said to have shot the besieged
leader in the great siege of 1568. The Ganesh Gate followed, and
just at the turn of the zigzag far above our heads the rough masses
of bare rock--here, blood-red ochre, and there, pale purple
grey--reared up and up to yet higher steeps of masonry to the line of
the great road wall above. Here and there stunted trees {301}
clutched the stones or straddled some projection with clinging roots.
The fifth gateway was the Jorla Pol with a rough, stone house built
over it. The Lakshman Pol was close to this last, and had a group of
nine brown-legged native soldiers lounging in the gate-house. Beside
this part of the road there were some hundreds of small monuments
like double cubes from two to three feet high, and I was told that in
past days anyone of Chitor who had been to Benares built one of these.
In front of the Ram Pol, the seventh and last gateway, there is a
wonderful old stone building with carved pillars and a long beam-like
piece of stone, now used as a bench to sit upon, carved from end to
end with alternate balusters and figures. The carving round the base
of this gateway is very remarkable, being in three tiers together,
not higher than three feet, with human figures in the upper course,
horses in the middle one and elephants below.
Beyond this gate are the ruins of old Chitor. Blue-glazed tiles
still gleam from broken walls of palaces and time takes leisurely its
slow revenge. There are two towers in Chitor--one, the Tower of Fame
and the other the Tower of Victory. The first is close to an old
Jain temple, and is itself of Jaina architecture, built probably
about the time when Saxon pirates looked on the Roman ruins of
Londinium.
{302}
In a niche over the very tiny doorway and on each of the other three
sides at the same level, stands a perfectly nude figure which I
suppose to be that of the deified saint or Tirthakarai to which the
tower was dedicated. Throughout its seven storeys the tower is
covered with elaborate sculpture and horizontal mouldings. The door
was locked with a brass lock, and it took some hunting to find the
keeper of the key.
When I bowed down and crept at last within, the dusk was filled with
a great whirring sound of many things. I clambered up to the open
storey at the top, and as I climbed grew more used to the subdued
light and could distinguish in the carving dancing-girls with strings
of jewels, strange stags among trees and lines of geese, while a
myriad long-eared bats squealed about my head. There was no
lightning-conductor on the Tower of Fame.
The Tower of Victory, glowing a golden yellow in the declining sun,
was obviously more used to visitors, and has an easier and a cleaner
stairway. It is a fifteenth century monument built to commemorate a
victory over Mahmud, King of Malwa, and has nine storeys covered with
carved decoration. Within this also there are many sculptures of the
Hindoo mythology--Brahma, Vishnu and Siva and their various
incarnations. On the top storey but one there are eight carved
marble columns very old and yellow, in an inner {303} rank, and on
the outer projecting portion of the storey other marble columns. By
a wooden ladder I ascended from here to the top storey which is
roofed with a dome restored last century, and now protected by a
lightning-rod. There were no marble pillars on this upper storey
which is octagonal in shape with four open sides and four closed by
stone screens. Inside, against the latter, four stone slabs about
two feet square are let in to a stone framework, and two of these are
old and covered with inscription.
As I was driven away, all the edges of the tower glowed like
burnished copper in the sunset light.
The twin cradles of the Jaina sect were the States of Mewar and
Marwar; and while the former is still independent, the latter forms
with Ajmere an isolated British district in the middle of Rajputana.
I had now seen at Chitor one of the most famous Jain monuments in the
Tower of Fame, and was next to journey to Mount Abu to see there the
celebrated Jain temples which are not much later in date.
Mount Abu is a detached hill about fifteen miles on the south-west of
the Aravalli Range. From Chitor I, therefore, went northwards to
Ajmere, the city which Akhbar had so frequently visited on his
pilgrimages to the shrine of its saintly anchorite. This saint was
of the same Persian family as the Sheik Salim Chisti whose tomb I had
seen at Fatehpur Sikri. His {304} burial-place is known as the
Dargah, whither I drove from Ajmere Railway Station.
There were steps up and steps down, and then a gateway painted bright
blue with gold Persian lettering upon it and doors covered with
repoussé metal. In the large courtyard within, the most noticeable
object is the larger of two metal cauldrons--an iron pot of gigantic
size--set in stepped stone, over a furnace. This is for cooking the
rice and other food, offered for charitable distribution by wealthy
pilgrims. In the same courtyard there are also tall metal candelabra
with niches all the way up for small oil votive lamps. The great
area covered by the Dargah includes mosques and other tombs, as well
as that of the saint which last is entered through a series of silver
doors.
The traveller in India soon grows accustomed to the wearing of
garlands; but at Ajmere not only was I adorned at the tomb of
Akhbar's saintly councillor, with long strings of roses and
marigolds, but when I came to remount the tonga which had been left
at the entrance to the Dargah, I found that it also had been
decorated and now carried on each side a tree of pink and yellow
paper flowers.
At Ajmere, a really beautiful treasure of architecture is a
magnificent carved screen of sandstone arches and five rows of
columns behind them, the remains of an otherwise ruined mosque {305}
called the Arhai-din-ka-jompra built from the materials of a former
Jain temple about the end of the eleventh century. A lake which was
made about the same date as the Arhai-din-ka-jompra has an embankment
used as a public promenade on which there are white marble pavilions.
When I reached the edge of this lake, through the beautiful trees of
public gardens, the sun was nearly setting and suffused everything
with the inevitable enchantment of its golden light.
But there are ugly sights as well as beautiful ones at Ajmere, and
one of the worst pieces of gaudy modern barbarism is that called the
Moolchu Temple, with painted images of elephants and painted
corrugated iron and common plush and gilding seen through glass
screens. It must not be supposed, however, that there is no good
modern native building, and not far away I saw one of the best
examples in the handsome Mayo College, a splendid pile of white
marble built for the education of young Rajputs of high birth.
From Ajmere I travelled South again down the other side of the
Aravalli Range on the way to Abu Road. In the background the Chinwan
Mountains could be faintly seen beyond nearer hills, and masses of
blue-grey rock split and cracked with dark fissures. The landscape
was spotted with wriggling snatches of shadow from stunted trees with
dried grey leaves.
{306}
Where any earth was visible it was yellow, and where it was covered
by any kind of vegetation that was yellow too. Cotton plants here
and there showed maroon-coloured heads, but the only really bright
colour in the general white glare was the brilliant scarlet of the
dak tree blossoms which glowed like red embers. Late in the
afternoon I reached Abu Road and drove thence by tonga to Mount Abu.
It was a terrible journey through choking dust. I could not get at
my sand-glasses, and against a scourging wind kept my eyes shut as
much as possible, only opening them now and then to peep at the
black-faced monkeys that stared from roadside rocks. It was like the
ordeal of some fairy story where the hero has to climb an enchanted
mountain with sinister and malevolent powers fighting against his
ascent. Dead trees gnarled and twisted shook with fantastic menace,
and countless boulders seemed to cry out like the black stones to
which previous wayfarers had been transformed by the mountain demon.
It was evening and quite dark when the tonga finally stopped at the
equivalent of a livery stable, and I learned that the last part of
the way was expected to be done by rickshaw. In the darkness, and
being weary enough besides, I offered no resistance, and at length
attained food and shelter at the dak bungalow of Mount Abu.
I had come to see the Dilwarra Temples, and {307} the next morning
after I had obtained the necessary permit I walked by an easy path to
these curious buildings. There was no dust-storm now but clear fresh
air and plenty of greenery.
I entered an outer court and seeking for some one who should open the
gate of the temples came upon a man curled up on a bench in such a
way that he seemed to show all the possible creases of his fat little
body. He was an effeminate-looking creature and not, I imagine, a
priest--are not Jain priests always clad in white?--dressed in two
pieces of silk, one of an orange colour round his chest and the other
of crimson partly covering his legs. He had short black hair and
wore three large pearls on a thin ring through one of his ears.
When this decorative object at last arose he consulted with another
who was rubbing down sandalwood on a stone to mix it with saffron
powder for painting marks or spots on the temple images. Together
they admitted me and I was shown round these famous and typical
examples of Jain architecture. There were the cross-legged seated
stone figure of the saint at the back of the image cell, the
pyramidal or domed roof, and the pillared portico. Every part, and
especially the curious struts of the pillars and the interior of the
roof, was covered with elaborate carving, and the whole stood within
a large yard surrounded by colonnades having a series of {308}
separate image cells against the wall. All these seated marble
figures were alike, and all had fishy-looking eyes of glass or
crystal with black centres.
In a separate building there was an equestrian statue of Vimala Shah,
who built one of these temples. The horse was clumsy and
droll-looking, with a broad nose, and had a small marble elephant on
each side of him.
I only saw one priest inside the temple, and he was furnished with
the traditional bib of the Jainas, the white cloth over mouth and
nostrils. The attendant told me this was worn in order that the
priest's breath might not contaminate the image of the saint which he
called God, whereas the accepted purpose is to prevent the possible
destruction by the priest of even minute forms of life which would
otherwise be drawn in with his breath. Absolute respect for life in
all its forms is one of the chief tenets of the Jaina sect which is
very much akin to Buddhism, and may have somewhat preceded it in date.
{309}