For the Blood Is the Life. Francis Marion Crawford

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СКАЧАТЬ so than usual," was the reply. "Did you see him go? Did he go out by the door?"

      "Not I," I answered, "when I looked round at the wall he was placidly sitting on that divan pointing with one hand at the yataghan. Does he generally go so quickly?"

      "Yes, more or less. Now I will show you some pretty sport." He rose to his feet and went to the door. "Narain!" he cried. Narain, the bearer, who was squatting against the door-post outside, sprang up and stood before his master. "Narain, why did you not show that pundit the way downstairs? What do you mean? have you no manners?"

      Narain stood open mouthed. "What pundit, sahib?" he asked.

      "Why, the pundit who came a quarter of an hour ago, you donkey! He has just gone out, and you did not even get up and make a salaam, you impertinent vagabond!" Narain protested that no pundit, or sahib, or any one else, had passed the threshold since Ram Lal had entered. "Ha! you budmash. You lazy dog of a Hindoo! you have been asleep again, you swine, you son of a pig, you father of piglings! Is that the way you do your work in my service?" Isaacs was enjoying the joke in a quiet way immensely.

      "Sahib," said the trembling Narain, apparently forgetting the genealogy his master had thrust upon him, "Sahib, you are protector of the poor, you are my father and my mother, and my brother, and all my relations," the common form of Hindoo supplication, "but, Sri Krishnaji! by the blessed Krishna, I have not slept a wink."

      "Then I suppose you mean me to believe that the pundit went through the ceiling, or is hidden under the cushions. Swear not by your false idols, slave; I shall not believe you for that, you dog of an unbeliever, you soor-be-iman, you swine without faith!"

      "Han, sahib, han!" cried Narain, seizing at the idea that the pundit had disappeared mysteriously through the walls. "Yes, sahib, the pundit is a great yogi, and has made the winds carry him off." The fellow thought this was a bright idea, not by any means beneath consideration. Isaacs appeared somewhat pacified.

      "What makes you think he is a yogi, dog?" he inquired in a milder tone. Narain had no answer ready, but stood looking rather stupidly through the door at the room whence the unearthly visitor had so suddenly disappeared. "Well," continued Isaacs, "you are more nearly right than you imagine. The pundit is a bigger yogi than any your idiotic religion can produce. Never mind, there is an eight anna bit for you, because I said you were asleep when you were not." Narain bent to the ground in thanks, as his master turned on his heel. "Not that he minds being told that he is a pig, in the least," said Isaacs. "I would not call a Mussulman so, but you can insult these Hindoos so much worse in other ways that I think the porcine simile is quite merciful by comparison." He sat down again among the cushions, and putting off his slippers, curled himself comfortably together for a chat.

      "What do you think of Ram Lal?" he asked, when Narain had brought hookahs and sherbet.

      "My dear fellow, I have hardly made up my mind what to think. I have not altogether recovered from my astonishment. I confess that there was nothing startling about his manner or his person. He behaved and talked like a well educated native, in utter contrast to the amazing things he said, and to his unprecedented mode of leave-taking. It would have seemed more natural—I would say, more fitting—if he had appeared in the classic dress of an astrologer, surrounded with zodiacs, and blue lights, and black cats. Why do you suppose he wants you to abandon the tiger-hunt?"

      "I cannot tell. Perhaps he thinks something may happen to me to prevent my keeping the other engagement. Perhaps he does not approve——" he stopped, as if not wanting to approach the subject of Ram Lal's disapprobation. "I intend, nevertheless, that the expedition come off, and I mean, moreover, to have a very good time, and to kill a tiger if I see one."

      "I thought he seemed immensely pleased at your conversion, as he calls it. He said that your newly acquired belief in woman was a step towards a better understanding of life."

      "Of the world, he said," answered-Isaacs, correcting me. "There is a great difference between the 'world' and 'life.' The one is a finite, the other an infinite expression. I believe, from what I have learned of Ram Lal, that the ultimate object of the adepts is happiness, only to be attained by wisdom, and I apprehend that by wisdom they mean a knowledge of the world in the broadest sense of the word. The world to them is a great repository of facts, physical and social, of which they propose to acquire a specific knowledge by transcendental methods. If that seems to you a contradiction of terms, I will try and express myself better. If you understand me, I am satisfied. Of course I use transcendental in the sense in which it is applied by Western mathematicians to a mode of reasoning which I very imperfectly comprehend, save that it consists in reaching finite results by an adroit use of the infinite."

      "Not a bad definition of transcendental analysis for a man who professes to know nothing about it," said I. "I would not accuse you of a contradiction of terms, either. I have often thought that what some people call the 'philosophy of the nineteenth century,' is nothing after all but the unconscious application of transcendental analysis to the everyday affairs of life. Consider the theories of Darwin, for instance. What are they but an elaborate application of the higher calculus? He differentiates men into protoplasms, and integrates protoplasms into monkeys, and shows the caudal appendage to be the independent variable, a small factor in man, a large factor in monkey. And has not the idea of successive development supplanted the early conception of spontaneous perfection? Take an illustration from India—the new system of competition, which the natives can never understand. Formerly the members of the Civil Service received their warrants by divine authority, so to speak. They were born perfect, as Aphrodite from the foam of the sea; they sprang armed and ready from the head of old John Company as Pallas Athene from the head of Zeus. Now all that is changed; they are selected from a great herd of candidates by methods of extreme exactness, and when they are chosen they represent the final result of infinite probabilities for and against their election. They are all exactly alike; they are a formula for taxation and the administration of justice, and so long as you do not attempt to use the formula for any other purpose, such, for instance, as political negotiation or the censorship of the public press, the equation will probably be amenable to solution."

      "As I told you," said Isaacs, "I know nothing, or next to nothing, of Western mathematics, but I have a general idea of the comparison you make. In Asia and in Asiatic minds, there prevails an idea that knowledge can be assimilated once and for all. That if you can obtain it, you immediately possess the knowledge of everything—the pass-key that shall unlock every door. That is the reason of the prolonged fasting and solitary meditation of the ascetics. They believe that by attenuating the bond between soul and body, the soul can be liberated and can temporarily identify itself with other objects, animate and inanimate, besides the especial body to which it belongs, acquiring thus a direct knowledge of those objects, and they believe that this direct knowledge remains. Western philosophers argue that the only acquaintance a man can have with bodies external to his mind is that which he acquires by the medium of his bodily senses—though these, are themselves external to his mind, in the truest sanse. The senses not being absolutely reliable, knowledge acquired by means of them is not absolutely reliable either. So the ultimate difference between the Asiatic saint and the European man of science is, that while the former believes all knowledge to be directly within the grasp of the soul, under certain conditions, the latter, on the other hand, denies that any knowledge can be absolute, being all obtained indirectly through a medium not absolutely reliable. The reasoning, by which the Western mind allows itself to act fearlessly on information which is not (according to its own verdict) necessarily accurate, depends on a clever use of the infinite in unconsciously calculating the probabilities of that accuracy—and this entirely falls in with what you said about the application of transcendental analysis to the affairs of everyday life."

      "I see you have entirely comprehended me," I said. "But as for the Asiatic mind—you seem to deny to it the use of the calculus of thought, and yet you denned adepts as attempting to acquire specific knowledge by general СКАЧАТЬ