A Barbarian in Asia

A BARBARIAN IN INDIA

In India there is nothing to see — everything to interpret.

Kabir

was a hundred and twenty years old and was going to die when he sang:

I am drunk with joy

with the joy of youth

the thirty millions gods are there

I am going there — Happiness! Happiness

I cross over the sacred circle…

I know some twenty capitals. Bah!

But then there is Calcutta. Calcutta, the most crowded city in the Universe.

Imagine a city exclusively composed of ecclesiastics. Seven hundred thousand ecclesiastics (plus another 700,000 inhabitants indoors — the women. They are a head shorter than the men and they never go out). One is only among men — an extraordinary sensation.

The Bengali is a born ecclesiastic, and ecclesiastics, with the exception of the very small ones who are carried, always go on foot.

Everyone is a pedestrian — on the pavement or in the middle of the street… tall and slender with no hips, no shoulders, no gestures, no laughter.

The most varied costumes.

Some are almost naked; but a true ecclesiastic is always an ecclesiastic. The most naked ones are perhaps the most dignified. Some are dressed in togas with two folds thrown back, or with one fold thrownback — mauve, pink, green, wine-colored togas — or in white robes. They are too numerous for the streets and for the city. All of them are self-assured, with a mirror-like expression, an insidious sincerity and the kind of impudence that come from meditating with the legs crossed.

The way they look at you is perfect, neither up nor down, without pride or apprehension.

When they are standing up their eyes might belong to a man lying down. Lying down, to a man standing up. Unwavering eyes, unbending and trapped.

An unself-conscious insolent crowd basking in itself, or rather each in himself, but a crowd that can be cowardly and stupid if attacked and taken by surprise.

Each individual is watched over by his seven centers, by his lotuses, his heavens, by his morning and evening prayers to Kali, with meditation and sacrifice.

Everyone intent on avoiding any kind of pollution such as laundrymen, leather workers, Mohammedan butchers, fishermen, cobblers or handkerchiefs which retain what belongs on the ground, the sickening breath of Europeans (with the odor of murdered victims clinging to it), and in general the innumerable causes for a man’s being continually plunged up to his neck in mud, if he is not careful.

Always on guard (those who are born stupid become twice as stupid, and who is stupider than a stupid Hindu), slow, controlled and self-inflated. (In Indian plays and films, traitors who are unmasked and the Rajah’s officer who draws his sword in rage never take action immediately. They require about thirty seconds in which to ‘color’ their anger.)

Concentrated, abandoning themselves reluctantly to the rush and torrent of existence, self-contained, highly charged. Never crushed, never at the end of their tether, never at a loss. Assured and impudent.

Sitting wherever they want to; when they get tired of carrying a basket, putting it on the ground and throwing themselves down alongside it; meeting a barber in the street, or at a crossroads and saying, ‘Well, what if I did have a shave. ..’ and getting shaved right then and there in the middle of the street, quite unperturbed by the traffic, sitting in any place except where one might expect to find them — on the road, in front of benches, amongst the goods on the shelves in their shops, beside hats or pairs of shoes, on the grass, in the hot sun (they feed on the sun), in the shade (they feed on the shade), or at the border line between sun and shade, conversing among the flowers in the parks, or just alongside a bench or AGAINST it (does one ever know where a cat is going to sit?). These are the ways of the Hindu. Oh, those devastated lawns in Calcutta. No Englishman can look at that grass without an inward shudder. But no police on earth, no battery of guns would prevent them from sitting wherever it suits them.

Motionless and not expecting anything from anyone.

Anyone who feels in the mood for singing, sings, for praying, prays aloud, while he sells his betel-nut or no matter what.

A city incredibly full of pedestrians, always pedestrians, so that one can hardly make one’s way through even the widest streets.

A city of canons and of their master, their master in impudence and unconcern, the cow.

They have allied themselves with the cow, but the cow does not care. The cow and the monkey, the two most impudent of the sacred animals. There are cows all over Calcutta. They cross the streets, stretch out at full length on the pavement which is thus rendered useless, deposit their dung in front of the Viceroy’s car, inspect the shops, threaten the elevators, install themselves on your doorstep, and if the Hindu were good to nibble, no doubt he would be nibbled.

As for her indifference towards the outer world, herein again she is the Hindu’s superior. Obviously she seeks neither explanation nor truth in the outer world. It is all Maya. This world is Maya. It does not matter. And when she eats nothing but a tuft of grass, she needs more than seven hours to meditate upon that.

So they abound, and they roam, and they meditate all over Calcutta; a race that does not mix with any other, like the Hindu, like the English, the three peoples inhabiting this capital of the World.

Never, never, will the Hindu realize to what a degree he exasperates the European. The spectacle of a Hindu crowd, of a Hindu village, or even crossing a street where the Hindus are in their doorways, is irritating and odious.

They are all constipated.

You cannot get used to it.

You always hope that by the next day they will have recovered.

This constipation is the most irritating of all, constipation of the breathing and of the soul.

They look at you with self-control, a mysterious locking-up, and though it is not clear, give the impression of interfering somewhere inside one, as it would be impossible for oneself to do.

The Hindu does not succumb to the charm of animals. Ah! No indeed. He rather looks askance at them.

He dislikes dogs. No concentration, dogs. Creatures of impulse, shamefully lacking in self-control.

And in the first place, what are all these reincarnations doing here? If they had not sinned they would not be dogs. Perhaps they were loathsome criminals, perhaps they killed a Brahmin (in India one must avoid being either a dog or a widow).

The Hindu appreciates wisdom and meditation. He is in harmony with the cow and the elephant, who keep things to themselves and live in retirement as it were. The Hindu likes animals that do not say ‘thank you’ and that do not turn too many somersaults.

In the country there are peacocks, no sparrows, but peacocks, ibises, herons, an enormous number of crows and some kites.

All that is serious.

Some camels and some water buffalos.

Needless to say, the water buffalo is slow. The water buffalo wants to lie in the mud. Outside of that, he is not interested. And when harnessed, even in Calcutta, he will not go fast, oh! no, and from time to time, passing his soot-coloured tongue between his teeth, he will gaze at the city like one who feels he has gone astray.

As for the camel, he is quite the superior of the horse, orientally speaking; a trotting or a galloping horse always looks as if he were going in for a sport, he does not run, he struggles. The camel, on the contrary, carries himself rapidly forward with a harmonious gait.

Now that we are on the subject of cows and elephants, there is something I want to say. Lawyers are not to my taste. Cows and elephants, beasts who lack the vital impulse, and lawyers.

And regarding impulse, I want to say something. The first time I went to the Hindustani theater, I nearly cried with rage and disappointment. I was right out in ‘the provinces.’

An avalanche of despicable and ridiculous words.

Hindustani is a language containing eight or nine languages. But all the words have the same look:

Gaping in a broad, good-natured peasant fashion, slow, with an enormous number of very thick vowels, â’s and ô’s with a sort of buzzing, heavy vibration, or a dragging, disgusted contemplativeness, î’s and particularly ê’s, a fool’s letter, a real cow’s bê. All this, enveloped, sickening, comfortable, eunuch-like, satisfied, devoid of a sense of the ridiculous.

Bengali is more singing, a slope, the tone one of gentle remonstrance, of good humour and suavity, the vowels succulent and a sort of incense.

The white man possesses a quality that has enabled him to make his way: disrespect.

Disrespect being empty-handed must fabricate.

The Hindu is religious, he feels that he is connected with everything.

The American has hardly anything. And even that is too much. The white man does not allow himself to be hypnotized by anything. If you are absorbed by studies, games, sports or family you are not modern.

In former times the learned men of India and everywhere were lost in wonder at the phenomena that were to be observed, by chance, right in front of their eyes. They looked no further but brought to these their labor of comparison and of syllogism. Anyhow, it helped to pass the time. Three thousand years, for example.

Arabs, Hindus, even the lowest of the Pariahs seem to be possessed with the idea of the nobility of man. Their gait, their robe, their turban, their way of dressing. And the Europeans here all look like plain workmen or errand-boys.

All Hindu thought is magic.

A thought must be active, act directly on the inner being, on the outer being.

The formulae of Western science do not act directly. No formula acts directly on the wheelbarrow, not even the formula of levers. One is obliged to put one’s hands to it.

Western philosophies make one’s hair fall out and shorten one’s life.

Oriental philosophy makes hair grow and prolongs life.

A great deal of what passes for fine philosophic-religious thought is nothing at all but Mantras or magic prayers, with a property much the same as ‘Open, Sesame!’

If these words (to quote from the Kandogya-Upanishad concerning a text which, in spite of all the commentaries, does not appear to be so extraordinary) were said to an old stick, it would be covered with flowers and leaves and would take root again.

One must not forget that all the hymns and often mere philosophical commentaries are efficacious. They are not thoughts to think, they are thoughts for the participation in Being, in BRAHMA.

And the Hindu, ever scrupulous, displays a special concern with the matter.

To be detached from the Absolute, that hell to which you Europeans are going, that hell haunts them.

Beware of this frightful place!

‘For those who leave this world without having discovered the Atman and his true life, there will be no liberty in ANY WORLD’ (VIII, Prapâthaka Khonda 2 Kh. Upanishad).

One cannot think of that without feeling frozen.

Most of the Hindus I have known, employed by English firms, possessed one or two good ‘formulae.’

And the Indian armies always used as a weapon of combat the magic formulae of the Mantras.

Controlled breathing for magic purposes may be considered the national Hindu exercise.

One day, at the station in Seranpore, I asked a babu who was accompanying me to explain one of the details of this subject.

In less than three minutes, about twenty experimentalists, advisers, propagators were around us, attracted by this miraculous science, and with the aid of the nose (four inhalations with the left nostril, hold it, then sixteen rapid exhalations with the right, etc., etc…), were spreading before us the crumbs of their extraordinary science of respiration.

Never did I see so many gestures (the Hindu lives without gestures).

More than one clerk in the Imperial Bank, when his work is done, occupies himself with Mantras; he has his guru and dreams of retiring to the bastions of the Himalayas for meditation.

In the deep sense of the word, the Hindu is practical. From the realm of the spirit he expects returns. Beauty he does not value. Beauty is an intermediary. Truth, as such, he does not value — only the Efficacious. That is why his promoters are successful in America, and make proselytes in Boston and in Chicago, where he is side-by-side with… Pelman.

I had lost all hope of finding out what idolatry was about. Now, at least, I have seen one kind of it. The Hindu is steeped in idolatry. Anything will do, but he must have his idol. He ‘joins’ the idol. He draws its power from it. He must idolize.

The Rig Veda is full of hymns to the elements, to Agni the fire, to the Air, to Indra the heavens, and to the sun.

They always adore it.

In the morning, they precipitate themselves from trains to come and salute it (and I am not confusing them with Mohammedans).

If they happen to be performing their ablutions in the Ganges when the sun rises, they salute it with devotion.

The Hindu has a thousand idols.

Does Don Juan love women? Hum. He loves to love. The Hindu adores to adore. He cannot help it.

Love is not what they feel for Gandhi; they adore him, his portrait is in all the temples, it is prayed to. Through him they communicate with God.

The Hindu adores his mother, the maternity of his mother, the potential maternity of little girls, the infancy of the child.

He possesses five sacred trees.

When the wife of the head schoolmaster in a village near Shandernagor died, her footprints were taken, these prints were reproduced in red in the temple, beside the statue of a god, and each of the pupils adored ‘the mother.’

The Hindu likes to bow down.

The cult of Vivekananda, who died not so very long ago (and who had, they assured me, succeeded in attaining divinity, by the Mohammedan, Christian, Buddhist method, etc.), is carefully kept up. His breakfast is brought at eight o’clock to the room that he occupied at the end of his life, at Belur, at noon another meal, at one o’clock, the moment when he was accustomed to rest, his photograph is laid on the bed and covered with a sheet. In the evening his photograph is brought downstairs so that he may say his prayer to Kali.

The Hindu wants to give worship, therefore he prefers to see the maternal rather than the feminine in woman, but naturally he takes care to maintain communication with everything. The Being swarms on every side, nothing should be overlooked, and as he is exceedingly sensual, he knows quite well, besides, how to place himself in communication with universal fornication.

It was not many years ago that the great ascetic Rama-krishna wore women’s dress so that he might feel himself to be the mistress of Krishna, the God who lived among men.

There is something incomparably splendid in this whole Hindu people, that always seeks the most and not the least, that has been the foremost to deny the visible world, for which, not only spiritually, but physically, it does not care, the people of the Absolute, a radically religious people.

The Christian religious sentiment (though they have got Jesus Christ just where they want him, and often speak of him as ‘one of themselves,’ an Asiatic, etc.) has a different aspect from the Hindu religious sentiment.

Lord, Lord, from the lowest depths, I cried unto thee.

‘De profundis clamavi ad te, Domine.’ Here are words that release a fundamental Christian feeling, humility.

When you enter the cathedral at Cologne, no sooner inside and you are at the bottom of the ocean and only above, high above, is the gate of life…: ‘De profundis,’ you enter and you are immediately lost. You are nothing now but a mouse. Humility, ‘praying Gothic.’

The Gothic cathedral is built in such a way that he who enters it is overcome by weakness.

And you pray there on your knees, not on the ground, but on the edge of a chair, the centers of natural magic dispersed. Unfortunate and inharmonious position in which you can only sigh, and try to tear yourself away from your misery: ‘Kyrie Eleisu religions on the contrary do not bring out the weakness of man, but his strength. Prayer and meditation are the exeon, Kyrie Eleison,’ Lord, have mercy.

The Hindu religions¹ on the contrary do not bring out the weakness of man, but his strength. Prayer and meditation are the exercise of spiritual forces. Beside Kali one may see the table demonstrating the attitudes of prayer. He who prays well makes stones fall, perfumes the waters. A prayer is a rape. Good tactics are required.

The interior of temples (even those that on the outside are the largest) is tiny, tiny, in order that one may be aware of one’s strength. There will be twenty niches, rather than one grand altar. The Hindu must be aware of his strength.

So he says AUM. Serenity and power. Magic at the center of all magic. One should hear them sing it in the Vedic Hymns, the Upanishads or the Tantra of the great liberation.

Joy in mastery, taking possession, the assured raid on the divine body. With one of them, I remember, there was a sort of cupidity, of spiritual ferocity that spat, victorious in the face of misfortune and of the lower demons. With others a positive bliss, limited and classified, one that could never be taken away from them again.

The uniting of the individual mind with God. This kind of seeking is by no means rare. A great many Hindus are entirely occupied with it. It is not at all exceptional. But to succeed is another thing.

Towards half past six in the evening at sundown, you hear over the whole countryside and in the villages the very loud sound of the conch-shells. This is a sign that the people are praying (excepting the lowest of wretches, each one in his pagoda, of stone, of wood or of bamboo covered with leaves). They pray and soon roll on the ground possessed by the Goddess Kali or any other. These faithful are well-meaning people who have been taught such-and-such a practice and who, like most of those who go in for religion, flounder about when they reach a certain level and never get any further.

Well-meaning people, one never does know whether to laugh or to cry. One of them whom I had seen thus engaged (though they are careful, as a rule, to avoid praying in the presence of Europeans) said to me: ‘Today I have only attained a small part of God.’

Even Hindu ecstasy in its highest forms must not be confused with the mysterious ways of the Christian mystic. Saint Angela of Foligno, Saint Francis of Assisi, Saint Lydwine of Schiedam attained it by self-laceration, the Admirable Ruys broek, Saint Joseph of Cupertino, by frightful humility, so by dint of being nothing and entirely stripped, they were snapped up by the Divinity.

Nothing is sadder than failure. Rarely do the religious Hindus bear the mark of divinity. They have it as the critic of the ‘Times’ and professors of literature in schools have the stamp of literary genius.

Faith with them as with us is extremely significant.

At the door of temples one often sees two rows of beggars provided with touching appeals to faith. They are like large carved wooden figures: a man lies stretched on the ground — this man is dead — a woman on her knees is gazing in astonishment.

This woman has the promise of a God (is it Siva? I cannot recollect) that she will bear a hundred children. A hundred — and her husband is dead, there he is, and he has only given her so far eighteen children. Moreover, widows do not remarry.

‘Huh! promising me a hundred children.’ Then she waits for the God to show what he can do, and Siva (but it can’t be Siva) is touched, and forced by her faith, resuscitates the husband.

What I am telling here is the story according to the expression of the group. But the Hindus do not know how to paint, still less how to carve a natural expression. That is why I am inclined to think that the woman’s attitude should be a little more respectful.²

One has not been sufficiently struck by the slowness of the Hindu mind. Especially the Bengali mind, which is like a caricature of it.

It is essentially slow, under control.

His sentences, when one hears them spoken, sound as if they were being spelled. His songs also. His music is a music that takes its time.

The Hindu does not run in the street, nor do his thoughts run in his brain. He walks. He moves step by step.

The Hindu does not rush. He is never elliptic. He does not stand out from the group. He is the exact opposite of the climax. He never bowls you over. In the 125,000 verses of the Ramayanas, in the 250,000 of the Mahabharata there is not a flash.

The Hindu is not in a hurry. He reasons with his feelings.

He likes things to be linked up together.

Sanscrit is the most interlinked language in the world, undoubtedly the finest creation of the Hindu mind. A panoramic language, a language for logicians, flexible, sensitive and attentive, a language of foresight, swarming with cases and declensions.

The Hindu is abundant, and he has this abundance well in hand, liking sweeping views, and seeing them quite well too.

Drona has just died. His father is informed of it.

Unhurried, the father, in 240 quite slow, quite circumstantial, quite regular sentences, asks questions while no one can get in a word.

After that he faints. He is fanned. He awakes. And he goes at it again. A new lot of from 200 to 250 questions.

Then a halt.

Now, equally unhurriedly, and beginning with an account of the flood, a bystander gives his version of the affair.

About an hour and a half is spent in this way.

As there are several wars at home and abroad in the Mahabharata, with several interventions on the part of the gods and heroes, one can easily see why its 250,000 verses are barely sufficient to give an idea of this affair.

His thought is a projectile, its speed always the same.

Needless to say, the center of the Mahabharata is not easy to find. And the epic note is never abandoned an instant. The epic note, in fact, like the erotic note has something naturally false, artificial and forced about it, and appears to be made for the straight line.

When you have compared a brave soldier to a tiger among rabbits, and to a herd of elephants in front of a young bamboo, and to a hurricane carrying ships away, you can continue on like that for ten hours but you won’t get us to raise our heads again. You reached the summit immediately and you go straight ahead.

The erotic works likewise. After two or three rapes, a few flagellations and acts against nature, say what you may, the astonishment wears off, and you fall asleep over your book.

That is because one is not by nature either epic or erotic.

Often I have been struck by the facility with which the Hindus take the ‘sursum corda’ note, and the note of the redemptionist preacher. This note is connected with their way of progressing, with their unilateral way of thought.

What is a thought? A phenomenon that betrays the making of a mind — its frame — and what this frame desires.

We ourselves feel and understand by dividing by two, three and four. The Hindu into sixty-four, thirty-two, rarely nine, almost always into numbers above twenty. He is extremely abundant. Never does he see a situation in three or four subdivisions.³

Gautama, though he has a contemplative mind, expresses his first illumination thus:

From ignorance come the Sankharas.

From the Sankharas comes consciousness.

From consciousness come name and form.

From name and form come the six provinces.

From the six provinces comes the contact.

From the contact comes feeling.

From feeling comes thirst.

From thirst comes attachment.

From attachment comes existence.

From existence comes birth.

From birth comes old age, death, sorrow, lamentations, suffering, prostration, despair.

A little later (see Digha and Maghima Nahaya) he refutes the sixty-two primordial heresies concerning the Being.

Already a syllogism, or the linking together of three terms seems to me risky. I have no confidence in it. The Hindu, even when a visionary, requires at least nine, eleven, forty or more.

He is never simple, never natural, always applying himself.

When you see one of his thoughts in forty points, what does that prove? Well, it proves that the author is content, that he has succeeded in filling the frame of his mind.

Nor is it a refinement. A sharpening, anything sudden upsets the Hindu: he waits to see what comes next.

The whole, the chain, that is all that matters to him. The subject itself is of no consequence. Whether it has to do with books, religion or love treatises, you always have the twenty to thirty propositions partially linked up again. As though one were hearing scales, immense scales.

One must not forget that India happens to be in the Middle East, like Arabia, Persia, and Asiatic Turkey.

The land of pink, pink houses, Saris edged with pink, valises painted pink, liquid butter, sweetish, flavorless dishes, cold and sickening, and what is more insipid than the poet Kalidasa when he sets out to write insipid poetry?

The Arab, so violent with his language that is like belching, the Arab, hard and fanatic, the Turk, a conqueror and cruel, these are also peoples with nauseating perfumes, rose jam and loukoum.

Take a look at the Alcazar at Granada — you need go no further if you want to know this taste for titillating little pleasures that the Arabs have put into architecture, these irritating arabesques, neither inside nor outside the wall, strictly regulated, complicated and never letting themselves go; outdoors, a hermetic garden frosted with rare strips of greenery, and a small rectangle of water, flat and shallow, and a small spout like a thread, shooting high in the air, and falling with a noise that is petty, and at the same time secret and extenuated. And somehow, from the whole thing one gets the effect of a draught.

But one must see the Taj Mahal at Agra.

Beside it, Notre Dame of Paris is a block of garbage, good for pitching into the Seine, or dumping anywhere, like all, all the other monuments (excepting, perhaps, the Parthenon and a few wooden pagodas).

Take the following ingredients: white bread, milk, talcum powder and water; mix this and make with it an outrageous mausoleum; make a gaping, formidable gateway, big enough to admit a squadron of cavalry, but through which only a coffin entered. Do not forget the oh! so useless windows of marble trellis (for the material of which I speak and of which the edifice is built is an extremely delicate marble, exquisite— almost sickly — that is going to dissolve any minute, a rain will melt it this very evening, though it has been standing intact and virginal for three centuries, with its irritating, disturbing girlish structure). Do not forget the useless marble windows where the so deeply regretted one, the regretted one of the Grand Mogul, of Shâh Jehan may come to linger in the cool of the evening.

In spite of its strictly formal ornamentation, one that is purely geometrical, the Taj Mahal floats. The door gives onto a wave. In the cupola, the immense cupola, there is a trifle too much of something, a mere trifle that everyone is aware of, something that is painful. Everywhere the same unreality. For this whiteness is not real, it has no weight, is not solid. False in the sun. False in the moonlight, a kind of silver fish built by man in nervous excitement.

The Englishman washes himself with great regularity. Nevertheless, to the Hindu he is the symbol of defilement and uncleanliness. The Hindu can hardly think of him without vomiting.

This is because the Englishman is continually soiled by various contacts that the Hindu carefully avoids.

Few creatures bathe themselves as frequently as the Hindu.

At Chandernagor, which is smaller than Asnières, there are sixteen hundred ponds, plus the Ganges, whose waters are sacred. Well, you can pass by at any hour of the day, and you will rarely find one of them unoccupied. And the Ganges, of course, does not remain empty. The Ganges does not flow with distilled water, naturally. One takes it as it comes. The water in the ponds likewise. If this water were clean one would not dirty it on purpose before bathing oneself.

And in the water, the Hindu’s behavior is serious. Very erect, the water up to his knees. From time to time he stoops down, and the sacred water of the Ganges passes over him, and he gets up. He spends some time in this manner; he also washes his dhouti.⁴ He is particularly careful to wash his teeth. He establishes relations with the sun by prayer, if he sees it.

But no laughing. Near some of the great urban centers, however, in the vicinity of jute factories, you sometimes see, though rarely, a few rascals trying to do the ‘crawl.’ The ‘crawl’! Swimming! swimming, in sacred water. One or two have even been seen to splash each other. These sights, happily, are rare, rare and without a sequel.

Yet, in spite of it all, Hindu dirt is proverbial.

Curiously enough, when their painters make pictures of their filthy interiors, of their people in rags, the pictures are perfectly clean. The dirt is indicated quite cleanly. The rents in the rags are clean, the spots are clean; which seems to imply that they lack nothing.

Whereas, when you look at European pictures of the nineteenth century, you only find coal merchants in them, leprous houses and walls, slimy faces, dirty interiors.

The Hindu is a reinforced being. He reinforces himself by means of meditation. He is high-pressured.

There is a difference between a European and a Hindu, a difference like that between silence and a note on an organ. The Hindu is always intense, his repose is positive. The white man’s repose is zero, or ràther it is minus x.

The Hindu is a sensualist: he takes delight slowly.

The exceptional place that he occupies in the spiritual world is due to the fact that he has always sought enjoyment in satisfying the most remarkable appetites.

In religion and in sacrifice, in adoration, in magic power and… in an extraordinary vanity.

The rajahs have trained thousands of Hindu menials for thousands of years to be cringing cowards.

And this cringing, inconceivable to one who has not seen it, is more frightful, more painful to behold than all the miseries and the famine and the endemic cholera.

This cringing of caste, the cringing born of three thousand years of male and female cringing, was made for their benefit. And look at the result.

Only princes and quite rich people use Royal Yakuti.

These are the headlines of a stupendous advertisement. For a patent medicine, and not such a tremendously high-priced one at that.

This advertisement with its appeal to the flashy has done more to sell the stuff than a hundred thousand medical certificates.

Without their vanity, the institution of caste would not have held out for three thousand years.

Christian converts have had a partition built in the cathedral at Pondicherry to separate the castes.

I am a Christian, but of the Brahmin caste!

When a creature that is nothing colors his nothingness, possibly it makes him happier, but he is twice nothing to others.

No one knows to what extent people of inferior caste can be stupid, absolutely stupid and impervious where intelligence, or rather presence of the spirit is concerned.

Most of them tall and slender, with no shoulders, no calves of the legs, no muscles, very feminine, the face often flat, with eyes like a toad, never taken off you and from which nothing is to be extracted. Hairdressers’ dummies.

Not meditative, but sticky, or rather, stuck.

A brilliancy in their gaze such as beauty products give, which gives you pleasure to look at, but which you will not turn to see again.

Admirable black hair, very vivid, supple, long.

Some fine faces — those of well-born people (extremely rare).

Some old men, with magnificent heads, veritable fathers of humanity, ancestors of music and of wisdom, harmoniously developed.

Nowhere is there a sparkle.

Faces of amoral people who are content, and of false witnesses who are justified.

No humanity whatsoever.

The Hindu’s mind is not actually on beauty. Beauty is not what matters. They can do without it. They have none in their homes. Neither in their houses nor elsewhere.

If they must have beauty, then it will be a superabundance, the lascivious, the rococco.⁵

But they prefer ‘nothing at all.’

Their paintings and sculptures were, however, very beautiful, were beautiful almost in spite of themselves. The Hindu has the taste, the feeling and the vice for seduction, but also for the academic. The Hindu likes recipes, figures, strict symbols, grammar.

When I arrived in Colombo, and went into the museum, a celebrated one, mind you, I began after a while to run instead of walk through the rooms. I was in despair. Oh! Academy! Ah! the apes! Little do I care whether it be a first- or a second-class ape. When all of a sudden I saw something. In one of the fresco rooms. Awkwardness, impulsiveness, an excited groping, an eagerness to excel, an emotion that springs from daylight and from warm bodies executed in a style as yet ill-defined, the attitudes, all surprise and willingness — the frescos of Sigeriya (sixth century) (Buddha preaching at the Court of the Queen, etc.). So they too once had their inspiration, a warm and vital inspiration.

This did not happen often. Only the paintings of Ajanta gave me an impression of fellow-feeling. All of it being of the Gupta period, the age also of Kalidasa. It is well to remember that for eight centuries the Hindus have been under the foreigner’s domination (Moslems, English).

The rest is academic stuff with which all immense rooms of the museums are filled, and where, naturally, a lot of old nodding archeologists, who have never written, nor engraved, nor carved anything artistic whatsoever, have laid down the law, and given Europeans the duty of admiring it.

Of all the railway stations in the world, the station at Calcutta is the most remarkable. All the others are eclipsed by it. Only this one is a station.

Not that the building itself is so extraordinary. No doubt it is. But before Calcutta I never fully realized what a station could be.

What is it? a place where people wait for trains.

In Calcutta they really do wait.

There are about twenty tracks and as many platforms.

The entrance to each platform is guarded by an iron gate.

Between these gates and the city of Calcutta is the immense hall of the station.

This hall is a dormitory. Every one of the travelers is to be found sleeping here. In front of the gate that separates them from the approaching train they lie, sleeping with one eye open on their pink valises.

This impression of the rails beyond, of the trains that presently are going to carry you away, this sleep is a preliminary, to make believe that sometimes you wait a week or two before laying eyes on your train. (Natur ally, the waiting rooms are unoccupied. Too far from the train, too full of seats.) This waiting for departure — and yet this sleep.

These people, dead tired at the mere thought of traveling. Intent on getting their rest, above all, their rest.

This is a unique impression.

And there are always thousands of Hindus in this station, between whose bodies you have to pick your way, stepping warily as on swampy ground, and after a struggle reaching your compartment followed by a few eternal eyes.

All the ‘best’ people in India gave it up, from the beginning, gave up India and the whole earth.

The great miracle of the English is that now the Hindus do care about it.

If the Christians had wanted to convert the Hindus, instead of ten thousand ‘average’ missionaries, they would have sent one saint.

One saint alone would convert millions of Hindus.

No race is more responsive to holiness.

Chastity is the starting-point of magic.

The Hindus reproach the Catholic missionaries (who almost all observe their vows of chastity) for not profiting enough from it, for not deriving a spiritual strength directly from it. What does this mean exactly?

The Jesuit who put this question to me had the eyes of a small boy, of a schoolboy, not the eyes of a man.

I might have made use of the fact when replying, but I preferred to reflect upon it at leisure.

Some Hindus are still of the opinion that Europe should ‘rest’ on Asia. But Europe is unable to rest on anyone. It can rest no more. The time for resting is past. All we can do now is to see whether anything can be made with what is left.

Besides, resting did not produce enough.

Another difference between the Hindu’s way of praying and the European’s is this — an all-important difference: the Hindu prays naked, as naked as possible, covering only the chest or the belly if he is in delicate health.

This is no time to be proper. He prays alone in the dark under the motionless world.

There must be no intermediary, no clothing between the All and one’s self, nor must one feel any division whatsoever of the body.

The Hindu is also perfectly happy to pray while bathing.

A Hindu who said, in my presence, his prayer to Kali, removed his clothing, except for a small belt, and told me: ‘When I pray alone at sunset, and naked, I pray more easily.’

All clothing cuts one off from the world. Whereas, lying stretched in the dark, the All flows to you and carries you away in its wind.

While making love to his wife, the Hindu thinks of God, of whom she is an aspect and a particle.

How fine it must be to have a wife who understands this, who spreads immensity above the small and yet so disturbing and decisive love-shock, above this sudden, great abandonment.

This communion in the infinite, at such a moment of mutual pleasure, must be really an experience that enables you to look people in the eye afterward, with a magnetism that cannot retreat, holy and at the same time lustral, impudent and shameless; even the animals, say the Hindus, must communicate with God, so odious to them is limitation of any kind.⁶

There are even Hindus who masturbate while thinking of God. They say that it would be worse still to make love to a woman (European style) — she individualizes you too much, and does not know how to pass on from the idea of love to that of the All.

The Hindu is greedy: he holds a third of the world’s money.

He thesaurizes. He likes to appraise his gold, his pearls. To think about his potentiality.

On a spiritual plane, he is greedy for God. One pictures the Hindus as leeches on God’s surface.

Vivekananda to Ramakrishna. His first question: ‘Have you seen God?’

Dhan Gopal, returning from America, inquires about his brother: ‘Has he seen God?’

Have you had God? would be more nearly what they have in their minds.

The Yogi economizes his strength. This superman resembles the ox. Never reaches the painful, live center of himself, willfully avoids it. Sanscrit, a possessive language.

The Hindu’s love of the Homeric explanation, the embracing, magnetic description, that imposes the vision.

To him, a horse, plain and simple, is no horse; you must tell him — horse with four legs, with four shoes, with a belly, a sexual organ, two ears; the horse must be carved inside of him.

Venerable Nagarena, what virtues must a disciple possess? (Question of King Milinda).

Reply:

1)

one virtue of the ass

2)

two of the cock

3)

one of the squirrel

4)

one of the she-panther

5)

two of the he-panther

6)

five of the tortoise

7)

one of the bamboo

8)

one of the goose

9)

two of the crow

10)

two ofthe monkey, etc.

34)

two of the anchor, etc.

36)

three of the pilot

37)

one of the mast, etc.

61)

two of the sowing, etc., etc.

There are sixty-seven divisions and more than a hundred virtues.

No wonder so many virtues are required, nor even that it takes three hundred pages to explain them, to describe minutely the ass with its two ears, the cock with its spurs… leaving nothing obscure, but it is astonishing that he knows all this in advance. That, however, is the Hindu mind — broad, panoramic, possessive, sensual. The opposite of the Chinaman, who is all allusions, detours and brief contacts.

When I saw the Turks on the one hand, and on the other the Armenians, without knowing anything about their history, I felt that in a Turk’s skin I would beat up an Armenian with great pleasure, and as an Armenian I should have to be beaten up.

When I saw the Moroccans on the one hand, and on the other hand the Jews, I understood why the Moroccans always enjoyed violating the wives of the Jews right in front of their noses and always did so.

This can be explained. But then it turns out to be quite another thing.

The first time a snake sees a mongoose it feels that the encounter will be fatal to itself, a snake. As for the mongoose, it does not begin to detest the snake after thinking the matter over. It detests it at first sight, and devours it.

When I saw the Hindus and the Moslems, I understood at once what a strong temptation it was to the Moslems to give the Hindus a good licking, and the pleasure the Hindus took, on the sly, pitching a dead dog into Moslem mosques.

Now for those who have not seen or have not felt this, various explanations, coming from far back, may be found.

The Arabs, Mohammed’s people, have set their mark on the people who have adopted Mohammedanism: Turks, Afghans, Persians, Hindus converted by force, Ethiopians, Moors, Malays, etc.

With the Arab, all is anger. His creed is full of threats: ‘There is no other God than God.’ His creed is a retort, almost an oath — he scolds. He gives no quarter.

His greeting: May salvation be to whomsoever follows the true religion. (The true religion! To others no greeting.)

An Arab garden is a lesson in austerity, cold and rigorous.

The desert is the Arab’s nature and all other nature is dirty, anti-noble and disturbs his mind. No painting, no flowers. ‘All that is weakness.’

Uncompromising. In the old mosque at Delhi two brass idols were to be seen attached to the stones which formed the floor, in order that they be trodden under foot ipso facto by every one of the faithful who entered.

In the North, a few Hindu orphans embrace Christianity. The Moslem himself is unconvertible. The God of the Moslems is the most absolute. The other gods crumble away before him. And you humble yourself in the dust before this God. You throw yourself down, forehead to the ground. You get up again, and then throw yourself down, forehead to the ground, and so on.

The Arab tongue is a suction and expulsion pump; it contains ululating h’s which could only have been invented out of petulance and the desire to rout the enemy and one’s own temptations.

His writing is an arrow. All alphabets are composed of a letter occupying a space either with crossed strokes (Chinese) or with enveloping strokes (Hebrew, Sanscrit, Mexican, etc.). Now, Arab writing is a single flight, a line made of lines. In the ornamental writing, it goes all in arrows, very straight, from time to time crossed and slashed by an accent. This writing, which is really short-hand, is four times more rapid than Latin writing (the Turks, who have just changed their alphabet, have found this out to their cost).

The vowels do not count, only the consonants; the vowels are the fruits and joys of evil. You do not note them, you slur over them and they are pronounced almost like a muted e, a letter of ashes, retained because there was no way of erasing it.

Thus the consonants do all the work. The consonants — nothing can be said against them; they are privation.

The Arab is noble, neat, ill-tempered.

The Arab allegory is pruned down, there is nothing left of it but a kind of terseness, the right word, a tense situation. .. Brief sentences, a brief sparkle.

The allegory is hurried.

The interior of a mosque is empty, it is a colored prison.

The Arab is courageous and chivalrous.

In every one of his virtues he is the opposite of the Hindus. One has only to count them over.

Though not half as inoffensive as the Armenians and the Jews, the Hindus, on the whole, are a prey. Alexander the Great, the Greek kings, the Huns, the Mongols, the English, the entire world has beaten them; it is eight centuries since they lost their independence.

Even today, one Gurkha (a descendant of the Mongols living in northeast Bengali) can master ten Bengalis and make a hundred of them tremble.

The explanation of all this is not so simple, yet one feels it distinctly.

The reason for it is, first, the spirit of natural defeatedness that is deep-seated in every Hindu. As soon as a royal elephant turns on its heels, the whole army goes to pieces.

Of course, you can never count on an elephant. A fire-cracker puts him to flight. He is calm. But he is not cool at all. At bottom, he is excitable. When things are not going well he gets panicky, and then it takes at least a building to hold him down. Even when he is simply rutting he loses his head. Everybody get out of the way! There’s going to be trouble. Mr. Elephant wants to make love.

Besides, like all weak people, he is vindictive. Better say nothing about the look in his eyes. Any man who is fond of animals is disappointed in his expression.

Imagine an army of five thousand elephants, of as many and more chariots, of six hundred thousand men (that is the kind of armies Alexander had to contend with, as had quantities of conquerors), and you will understand what a bazaar this must have been.

How the Hindus enjoy this abundance (the more the merrier: like the gods of the gopurams), but a little army of ten thousand infantry scatters them into flight.

In addition to that, the Hindus, in the old days, used shantras, or magic formulae.

The value of magic is not to be denied, nevertheless the results are unsatisfactory. The psychic preparation is slow. A man kills more quickly by a stroke of the sword than by magic. His sword he can use at a moment’s notice; he is not obliged to arm himself and to sharpen the edge every time he kills an enemy. Any imbecile who comes along can use a sword, and it is easier to assemble twenty thousand imbeciles than twenty good sages.

The Hindu adores everything. This is not his only sentiment.

He establishes communication, affectionate, fraternal, submissive or tender, with all creatures and transfigures them.

When the Bengali marries, it is not enough for him to put a string with a little gold jewel around the neck of her who will be his wife, which is the sign of married women, and a symbol of marriage. No, he places this little jewel on a coconut in a vase filled with rice, and he offers to it a sacrifice of incense, then he begs those present to be so kind as to bless this jewel. Next, the wedded couple together touch the salt, the rice, the daily food.

Once a year the plowman assembles his plow, his rakes, his hoe, and he bows down to these humble companions of labor, reveres them and begs them to kindly continue giving their assistance.

One day at least the plow is the master and the laborer is the servant. The plow receives the homage with its habitual immobility, and in this manner each worker assembles his tools and humbles himself before them.

The Hindu has been very careful not to establish relationships on an equal footing between himself and others. If he sees a superior, he bows and with his forehead touches the foot of the other.

His wife adores him. She does not eat in his company. But he, on the other hand, venerates his child; they have not that male and female look that one sees in the best society in Europe and which is the horror of today. He calls his son papa. Sometimes, even — delicious submission — he calls him mama.

The Hindu prays to everything. He who does not practice prayer lacks something (to pray is even more necessary than to love).

The Hindu excels in giving a special value to things and to actions. He enjoys making vows.

At Chandernagor I saw a young man and a girl, married twelve years ago to a day, who had made a vow of chastity for a period of twelve years. A conscience director, seated on the ground between the couple, seated likewise on the ground, made a little speech…

I stole a look at the bride, I looked at the bridegroom.

Never, never had I really seen in India a young woman of perfect beauty. They run fast along the road to old age, and somehow, in spite of their modesty, they have an air of defeat, or, well, I do not know what. But with this one, there was an extraordinarily joyful sense of initiation. Something exquisite, very pure, neither thin nor ascetic, that filled her, that she retained, yet it flowed through her. And he had a rare beauty, and rarer still with a Bengali, he was affectionate, modest and reserved. Both in fine health, her age perhaps twenty-four years, his twenty-five years. I shall always see them. Their reserve that was so touching. Think of it, twelve years together, so young, so ‘attractive,’ and loving each other; here was joy unheard-of, quite Hindu, that I would have liked so much to have known.

Who has not read those novels in which, on account of a word omitted, of eyes that did not look up at a certain moment, two hearts that loved each other are separated for years? The young woman wanted to say ‘yes,’ she wanted to smile. .. One does not know why she was disturbed, and now it will take three hundred pages to straighten out the affair. When it was so simple in the beginning, so simple. ..

The Bengali takes it as a matter of course. Rather than interfere too soon, he prefers to accumulate disappointments. When they are love-smitten (in a Bengali film), the director has the greatest difficulty in putting it across. They do not look back, nor smile, nor make the slightest sign, nor do they blink their eyelids; they only move a little more slowly than usual and they go away. So when it means finding the beloved apparition again, obviously he has his troubles. They do not inquire. No, they prefer to ruminate. It is plenitude, the rest doesn’t matter; they will lose the desire for food and drink, but they will do nothing. A word would suffice to prevent a lot of misunderstandings. No, they will not say it. They even choose misfortune, so attractive to them is a situation involving density. They like to feel it is the great act of fate rather than their small personal act. They breathe seven times before speaking. Immediacy they do not want. When you have a certain distance between you and the act, between you and your gestures, unhesitating though you may be in character, you will never get there ‘in time.’

They are incapable of making a precise sign to signify ‘yes.’ They do not nod the head. They give a kind of swing of the head, starting from below, describing a part of a circumference from the left downward, then upward to the right. A gesture that seems to say: ‘Ah! eh! after all, taking everything into account, if it can’t be avoided, for want of a better solution, well, then.’ Ask them if they will accept a lakh of rupees, or if they are truly Brahmin. You will not get a decided ‘yes.’ It will always be a long yes, undulating, yet dreamy, a swan’s neck ‘yes,’ barely rid of the negative.

At Chandernagor, I took a wicked pleasure, when my cook brought me a meal, in looking severely at the dishes; he would then begin to prowl, ill at ease, in a perfectly useless manner, scattering or assembling the dishes, pushing them aside, drawing them one or two inches closer to each other. Ah! it was a sight, and when I had almost finished eating, I would stop with the same look; he would then begin again to try to find out what was wrong, doing nothing efficacious whatsoever, altering the position of the saltcellar vis-à-vis the oil cruet, and the dessert spoon vis-à-vis the plate, or gently rubbing a bit of the tablecloth, then another bit of it. This would go on for twenty minutes, I swear. And one could see that he was weighed down with embarrassment. However, he would never have said: ‘Well, what is it? Is there anything lacking?’ No. Interference like that would soon take all the weight of reality from life.

Why does this remind me of the game of flying kites? The Bengalis, who do not play, play at flying kites, even men of twenty-five. You should see them, these grave grown-ups, on the roofs of their houses playing out the string, gazing into the sky at their far-off kites. They amuse themselves by breaking off the string of their neighbors’ kites, thus carrying on, at a hundred meters in the air, combats which are hardly perceptible to the one who is responsible for them, and are decided by the wind and fate, without disturbing his lazy meditations.

Those who would like to get hold of a good bone on which there is still plenty of meat must reflect upon the attitude of non-violence.

Gandhi (who in this respect so closely resembles Lao-Tzu) has just demonstrated that this attitude is always new. It is also one of the most ancient.

First the founder of Jaïnism (one of the most important religions of India), who forbade any meals after sunset for fear that an insect might fall into the food and, unperceived in the dark, be swallowed by mistake and thus come to die.

Then Buddha, the man par excellence of non-violence.

A tigress is hungry, he gives himself to her to eat.

(Always that touch of sentimental foolishness, accentuated in the carvings, where the famished tigers may be seen following the tigress and watching Buddha while they calmly await their beefsteak.)

And where in the world will one find a king like Asoka, so grieved over a little war he had made that during his whole life he performed acts of contrition and did penance for it?

All their institutions bear the mark of this acceptance.

Hindu religion includes monotheism, polytheism, pantheism, animism and devil worship. He who can do so adores only. Brahma, but if he is unable to manage with that, he has Kali and Vishnu as well; and if that doesn’t do, too bad, but there are plenty more of them. And he has put everything into religion.

Nothing is to be found outside of it. The priest is a pimp and his temple is full of women; union with them washes away all sin. The Kamasutra is not a book to be read sub rosa. I myself saw in Orissa and Kornarak on the façade of temples a half dozen love postures of which I had had a very hazy notion up till then. These statues are placed in evidence right on the exterior; the child who does not understand has only to ask the meaning, but it is usually obvious.

All actions are sacred. One thinks of them without being detached from the All.

The sexual act, even these very European words themselves, are already sins, infection, beastliness, human mechanism.

The Hindu is never apart from his sexual organ;⁷it is one of the centers upon which he bases his equilibrium. The same with the abdomen, the same with the forehead. He prays seated, his thighs open, on the ground, in a low equilibrium close to the lower center.

In France you tell dirty jokes and you laugh at them. Here you tell them, you absorb them without laughing. You follow them dreamily, you seek the game of organs.

In the Hindu songs, or dramas translated into French, there are always passages put in Latin, on account of their… immodesty.

In one of the best plays of Kalidasa (or is it in the Malati Madhava of Bhavabhuti?), after several passages that are so irresistible in their appeal to sentiment that one cannot help weeping, the young maiden involved in the affair is asked by her lady companion: ‘Dost thou feel in thy vagina the moisture that precedes love?’ Now really, that is the way one would speak of a mare in heat. Nevertheless, the young girl replies without astonishment, after the pretty fashion of young girls: ‘Ah! Hush, how canst thou read thus in my heart?’

Whereupon the European feels himself getting quite red in the face. For he is repressed. He lacks total equilibrium.

In the Hindu’s love, there is something settled, perpetual, constant, not spasmodic. All Europeans have been disappointed in their intercourse with Hindu women.

‘To arrange the world of creatures and of things, and of feelings, without breakage.’

Monotheism is violence. Even the Hindu who believes in one God recognizes several of them; he would not want to cramp anything at all: ‘Come to me,’ he meditates with open knees.

The Christian God — you have to bore your way through to him. The Hindu gods are everywhere. The Hindu does not kill, he wishes to live in peace with everyone (today ninety-five per cent of the Hindus do not eat meat).

Even the saint, he who has renounced, does not begin by doing violence to himself. Here is his life-table. Four successive states.

Brachmarya—Adolescence and its virtues of chastity and of obedience.

Grihasta—Marriage — life in common. Social life.

Vanaprastha—Progressive detachment.

Sanynasa—Life of renunciation.

One sees how carefully nature is handled.

The obstacles to holiness are in fact: (1) ignorance, (2) sexual curiosity as opposed to natural love for the woman and for the family with its natural responsibilities, (3) curiosity concerning the world.

Their gods behave like heroes or like men. They have not done violence to themselves. They are men with magic powers. But they have no moral elevation. They are not known for their abstemiousness; only the saints of the highest order are like that, and in fact, the gods are overthrown by them.

Siva was making love to his wife when two gods, Vishnu and Brahma, I believe, entered. Does he stop? No, indeed, he goes right on. He had been drinking a little. Vishnu and Brahma went out. Siva recovers his self-possession and asks what has happened. He is told. He then says these profoundly human words (I quote from memory) concerning his ‘nature’ as one used to say: ‘And yet, this also is my true self.’ And continuing: ‘He who will adore it, it is myself he will adore.’

And today India is full of lingams. There are hundreds of millions of them, and not only in the temples. If you see more-or-less polished stones set up under a tree, that is a lingam. They are worn as a necklace in a small silver case.

At first even the institution of caste may well have been a formula that permitted everyone to live without denying himself anything, and sharing, as it were, in divinity — the result, in fact, of being in the service and under the orders of the Brahmins.

As for the ‘outcasts,’ and for the great shame that caste has become today, it would be well to remember, concerning them, that good Samaritans are very rare in India, more so than elsewhere, and that the Hindu adores keeping someone under his heel.

The Hindu has always had a desire to merge all the gods, all the religions. He succeeds in doing so in Southern India and Ceylon.

But when it comes to the Moslems this is not so easy. The Moslem says: ‘There is no other God than God and Mohammed is his prophet.’ That settles it.

And then there are the Christians. But the Christians are active white men, conquerors and missionary-born, delighted with the words: ‘Go and evangelize the earth.’ It is they who endeavor to convert the Hindus. Notwithstanding, the latter are still seeking a universal, all-embracing religion.

Vivekananda is willing to go so far in psychic science as to seek the ecstatic union by means of the Moslem, Christian, Buddhist, etc., technique. ‘And he succeeds in doing so.’

A man traveling for the first time in India, with not much time to spare, should be very careful not to spend it on the railway.

Twelve thousand kilometers are not unusual — nor are they obligatory.

He will regret that the intellectuals from whom he might get some excellent information live in the cities, he will regret it, but he will not linger there. And in the villages he will pray and meditate.

He will limit himself in the use of lamplight. Preferably he will use the dark as much as possible.

And above all he will get it into his head, once and for all, that he is an alcoholic, and if he takes no alcohol, that he is an alcoholic without being aware of it, and that his sort is a thousand times more difficult to treat.

He need seek no further — meat is the alcohol.

If the stares of the natives annoy him, he will not lose his temper, he will not say: ‘Those mules’ eyes make me furious,’ he will know that their eyes annoy him because they have in them an element that may be elevated or not elevated, but which he does not grasp.

He will get it carefully into his head that meat is an evil, an evil determined to come out into the open. It comes out in gestures, wickedness, work. And cursed be these three!

He will be wary of the egg, which is not so inoffensive itself, with its own form of aggression ready to be launched.

He will learn how to sit down in a way denoting acquiescence, not criticism and an air of always being on the defensive.

He will fast, remembering the words of Mohammed that fasting is the gate of religion, and he will live by his lungs, the organs of complete acceptance — (what you do not eat, you must breathe).

He will absorb the air, the pure air, the air that escapes, the expansive air, the air without a face, the unlimited air, the air that belongs to no one, the virgin air, the intimate air that nourishes without interfering with the senses.

To inhale it is nothing, expelling it is all, into the centers, the lotuses, the centers of the abdomen, the proud centers, the frontal center of white light, and into the thoughts, into the friendship of all the thoughts and into the beyond of thought.

The Ganges appears in the morning mist. Come, what are you waiting for? Adore it! You must do so, isn’t it obvious?

How can you stand there upright and stupid like a man with no God, or like a man who has but one, who clings to him all his life, who can neither adore the sun nor anything else? The sun mounts on the horizon. It rises and stands straight up before you. How is it possible not to adore it? Why always do violence to yourself?

Come into the water and baptize yourself, baptize yourself morning and evening and undo the cloak of stains.

Ah! Ganges, great being, who bathes us and blesses us.

Ganges, I do not describe thee, I do not draw thee, I bow down to thee, and I humble myself under thy waves.

Fortify in me renunciation and silence. Permit me to pray to thee.

In India, if you do not pray, your journey is in vain. It is time thrown away.

The decency and modesty of the Bengali women and young girls, which is often so irritating to Europeans, is nevertheless admirable and restful. Covering a part of their faces with a veil as soon as they catch sight of a foreigner, and above all, immediately leaving the middle of the pavement and walking on the extreme edge of it — compared to them, European women seem w… s. I who had found the English woman reserved. In comparison to the Hindu woman, woe is me, shame on them, with their breasts visible, their legs almost bare, with nothing to protect them, they might even be touched by a passing dog.

And they look at you, mind you. They do not look down. They do not hide their faces. They look at you. And then their breasts are in evidence, ready for who knows what attack.

I was present when a factory (a jute factory) was letting out workmen and women. The latter hardly spoke, they were distant, and very proper with the sari wrapped around them. What deportment!⁸

Each one in herself. A Hindu crowd is always amazing. Each one for him- or herself. As in Benares, in the Ganges, each for himself and looking after his own salvation.

To the Hindu, religion matters and so does caste — the rest is mere detail. He bears clearly and distinctly on his forehead, in big horizontal strokes of cow dung, the signs of his cult.

To the Hindu, regulations and the artificial are what count.

One must say, with wants as meager as his have always been, this orientation seemed inevitable. When the European reaches the point of satiation, he rests, but the Hindu has no wants. It is all the same to him if he takes one meal or three; one day he eats at noon, the next day at seven o’clock; he sleeps when he happens to be sleepy and wherever he happens to be at the time, on a blanket laid on the ground.

Nothing in the way of poverty and distress can astonish him.

One should see the hotels they have there. Diogenes thought himself so clever because he lived in a tub.

All right! But he never dreamed of letting it to a family, or to some travelers from Smyrna, or of sharing it with friends.

Well! in a Hindu hotel you are given a room with exactly enough space for a pair of slippers. If a dog were put in there it would suffocate. But the Hindu does not suffocate. He manages with whatever volume of air he is given.

Comfort upsets him. It is inimical to him. If the people who conquered him had not been such a reserved people as the English, the Hindu would have made them ashamed of their comfort.

Nothing in the way of suffering either will astonish the Hindu.

Now a poor blind man in Europe arouses ‘noticeable’ compassion. In India, if he thinks he can count on his blindness to move people, just let him try. No, if, in addition to his blindness, his knees have been crushed, an arm cut off, or at least a hand, and let this be as bloody as possible, and then a leg missing and his nose eaten away, even that goes without attracting attention. A suggestion of St. Vitus dance in what is left, and now, perhaps, there may be some use in showing himself. It will be admitted that his situation is not all that could be desired, and that a little penny might give him pleasure. But one cannot be sure. These sights are so ordinary, so numerous. Their emaciation is sometimes such that one wonders whether it be that of a man or of a skeleton.

There is a beggar with no hands and paralyzed legs who goes in the morning from one end of the Chowringhee (the grand boulevard of Calcutta) to the other, pulling himself along on his knees with a sack tied by a rope to his loins dragging two yards behind him. You might think he made ‘big money.’ I had the low curiosity to follow him for half an hour. His winnings, in all were two ‘coppers’ (there are four coppers in an anna and sixteen annas in a rupee of seven francs). Some of them totter scarcely a yard in a morning, falling down and getting up again. In the same city live the rajahs, the richest people in the world with the American millionaires. No, no, each one his destiny. One adjusts oneself to it. When an egoist becomes a bigot, he becomes a hundred times more egotistical.⁹

I was ushered one day into the office of a Hindu lawyer in Calcutta.

I have no particular statement to make regarding him. He is an eminent man and well known in the law courts.

I would like, however, to touch on the subject of his files. On some shelves bundles of dirty linen were to be seen. These were not bundles of dirty linen, but files, squeezed into old hand towels, from the holes of which protruded, here, the signature of the clerks, there, words of minor importance. Some of the papers were slipping out and waved gently in the draught.

Needless to say that, from the judicial point of view, I shall be most careful not to open my mouth.

As to the other points of view, I will confine myself, for the present, to some reservations.

I was able to see other houses that did not belong to lawyers. If only they had been empty! But this ugliness, this rococco!

For a marriage, they spend up to fifty thousand rupees (half a million francs). And it is hideous.

In India one can get used to eating nothing but rice, to not smoking any more, nor drinking alcohol nor wine, to eating very little.

But to be surrounded by ugliness — one can go no further in austerity. It is very harsh.

Why so much ugliness?

Here is a people three thousand years old, and the rich man still has the tastes of the parvenu.

A Western philosopher who was passing this way felt overwhelmed by a feeling of pantheism, due, he thought, to the heat and to the neighboring jungle, and so was enlightened as to the profound causes of Hindu religions and philosophies. It was inevitable, one could not be anything but a pantheist in this climate.

If that writer happened to go to the banks of the Maranon (Upper Amazon) and of the Napo, where it is very hot also, and where there is a real jungle, he will, no doubt, be surprised to find Indians who are light-hearted, lively, cool, precise, and not at all given to pantheism.

Besides, India is not such a hot country that you are obliged to eat under a shower bath there. There are four rather cold months. In winter, when you perform your ablutions in the Upper Ganges, you shiver. In Delhi everyone coughs. The head of Dupleix College in Chandernagor wears an overcoat.

As for the jungle, it is a luxury that the Hindus who are fathers of large families can no longer afford. They have reduced it to a bare minimum. They have put rice fields in its place.

The trees that one sees in the north are rare, isolated, tall, with immense and beautiful foliage in the shape of a parasol. They give the country a look of great peace and majesty.

It seems more likely to have been the famines (if the rains are late in the summer, famine is sure to come), the innumerable diseases and the snakes, rather than the severe heat, that have had an effect on the Hindu, not exactly making a pantheist of him, but making an impression on him such as the sailor might have at sea, and giving him a kind of defeatism.

Yet certain tribes, most of them much older than the Hindu, real natives such as the Santals, have none of the Hindu characteristics. Nature has influenced them in a quite different way.

Moreover, it is not the jungle that makes the tiger, but the tiger who chooses to go into the jungle. It also lives in the mountains, in the coldest weather.

All peoples seem to choose a certain type of country to settle in, though they may prosper in several.

The Portuguese in the plains (Portugal, Brazil), the Spanish on high plateaus (Mexico, Peru, Ecuador, Chile, Venezuela, etc.). The Arab is more like himself in the desert (Arabia, Egypt, etc.). It so happens that the cactus (on the plateaus and pampas of South America) is the tightest, the most unapproachable plant, just like the Indian of the same countries.

Most of the trees in Italy are taller than those in France. As soon as one reaches Turin the difference is striking. The leaves of the chestnut trees are heavier in Brussels, lighter in Paris — and as a rule, all the vegetation in the Paris region and Brussels shows a slight tendency of the same kind. Does that simply imply that the Belgian prefers to see good stout chestnut leaves to more delicate ones? and that he chose to live in Belgium for that reason?

Does it mean that it is the sight of the heavier vegetation that has rendered his mind… a little less nimble and a little more fleshy?

Does it follow that drinking the water from the same soil as the plants, surrounded by the same humidity, the same wind, the same tone, and in short, eating qualities of the products of the same soil, he has grown somewhat like them also?

No, one cannot say this, it is much more complicated.

India sings, do not forget that, India sings. Everywhere, from Ceylon to the Himalayas, they sing. Something intense and constant accompanies them, a song that does not ‘detach’ them.

Can one be entirely unhappy when one sings? No, there is a cold despair that does not exist here. A despair without hope of issue, and with nothing to look forward to, that is to be found nowhere but among ourselves, and of which the hero of Knut Hamsun’s Hunger would be a typical example.

The Asiatic is a born student. Bengal is swarming with students, with matriculated students. The Chinese knows nothing but examinations. Examinations make the mandarin of every class.

The Asiatic knows how to accept, to be receptive, to be a disciple. I was present in Santiniketan at a lecture on a Vedic text. Good, but nothing exceptional. The students were there, ready to accept everything. If I had been the lecturer, I would rather have liked to insult them.

In their literature, in the dramatic works of Bhavabhuti, Sri Harsha, Kalidasa, in the Tantchatantra and in many of the Chinese works there are three lines of quotation to ten of the author.

It is a question of showing what a good pupil one is.

If someone in Bengal meets you, knowing you are a writer: ‘So you have done the Humanities. What degree have you got?’ He asks you that at once. Naturally you must say ‘Doctor’ and if you are a pork-butcher, say doctor of pork-butchery. They asked me besides: ‘Who is your master?’ When I replied: ‘Well, nobody; why?’ they did not believe me. They imagined it was some kind of trickery on my part.

What I can never get used to is seeing them grovel in front of me. No, I am not a rajah, nor a nabob nor a zemindar, nor a great nor a small lord, I am like everybody else, you hear me. May I not be reborn a groveling Hindu! Be simple, I pray you, there is nothing extraordinary about me, neither you nor I; it is no use throwing yourself on the ground. No, I do not need any servants. (A ‘cook’ all the same succeeded in getting himself hired. What style! He might have been serving a king.)

Servants have always been terribly painful for me. When I see one I am overwhelmed with despair. It seems to me that I am the servant — the more he humbles himself, the more I am humbled. In fact, everyone has noticed that people who have a houseful of servants, whether they be dukes or maharajahs, end by resembling servants. They never have the look of free men.

Ah! They can be proud, the Brahmins, of their fine work. During three thousand years, they have succeeded in degrading two hundred fifty million men.

This result, unique in the world’s history, is enough, it seems to me, to disgust one with the Laws of Manu, with their two weights and two measures, and with Hindu religion, double-faced, one for the initiated and the other for fools.

Humility is certainly a quality of the highest order; but not degradation. Not very long ago an Untouchable who was about to cross a road had to ring a bell and cry loudly: ‘Beware, Brahmins anywhere about here, a wretched untouchable is going to pass. Beware of the outcast who is going to pass.’ Then they stood back, or had him devoured by the dogs. This poor devil who could only despise himself, but who, though crushed by his situation, had still not reached the point where he was unable to find the ‘real God.’

But so abject a situation completely soiled the Brahmin. To bear such groveling on the part of a human being, to oblige him to do it, one must be very base oneself, firmly set in baseness and ignorance.

Now the situation is changing. Jealous as hunchbacks, but always as ignorant as carp, a hundred times less representative of the real India than simple weavers or members of middle or inferior castes, they are beginning to find that these are standing up to them. Ranassanry naiker d’Erode, founded at Madras, is the self-respect association. Suffice it to say, the Brahmins are not admitted to it.

In the Presidency of Madras they hardly dare to travel on the railway. As soon as they are seen arriving with their famous cord around their waists, they are questioned, their untold stupidity is put to the test. They are soon left ‘à quia.’

Really, I shall be glad to see India again a few years from now. I shall meet some humble people there.

At a university where they were supposed to be very anxious that the West and the East be brought closer together, an eminent Hindu Sanscrit scholar was begged by one of the greatest connoisseurs of the music of Bengal, of the north of India and of Nepal, to translate for the European public the following words of a song: ‘Does one cast pearls before swine?’ The answer was as follows: ‘It is thanks to this conception, Professor, that pearl experts, who keep pearls too long, turn into swine.’

It is thanks to this conception that they have maintained ignorance and misunderstanding of their own religion among two hundred fifty millions of their people.

He who after that speaks of the humanity of the Hindu speaks another language than mine.

Do not think, either, that the Hindu is crushed under the load of regulations, nor is his religion tyrannical in that way as it is so often said to be.

The Hindu is naturally delighted with regulations. Those of religion are insufficient, he only asks for more to follow.

Even in love, he is delighted to follow regulations (Kamasutra).

Even as a thief, he is delighted to follow regulations. In an old play (by Kalidasa, I believe) where the thief tries to enter a neighboring property, from which he is separated by a wall and a door, there he is, complacently going over the code of robbery, its different rules, stopping finally at rule number six, namely, ‘rules to follow in the case of burglary added to housebreaking.’

A Hindu friend, if I rendered him a service, usually gave me next day by way of thanks a wretched bunch of flowers (in India they do not know how to arrange a bunch of flowers but they offer them all the time, to open the conversation) and a few rules, such as to raise the right foot in order to breathe to the right, never to urinate without breathing from the left nostril, to insert the little finger into the ear after sunset, etc.

I am so sorry that these rules are not worth the trouble of following. I would have very much liked to have been for once in good hands and under foreign and safe guidance.

In France, a poet who has become almost a national figure is often invited to speak on every subject. And upon my word, he accepts. He will speak about everything. Everything thinkable that can be extracted from a subject, in spite of his ignorance of it, he extracts. And it cannot be denied that he makes one think, though generally about something quite different.

The Greeks were the same (not only the Sophists).

But the Hindu is superior to them all. With him, emptiness does not exist. Ignorant of a subject as a stone, he will embellish it at once.

His natural history, which contains very few good observations, does not fail to enumerate eighteen ways of stealing, seventeen of falling down, eleven of getting up again, fourteen of running, and fifty-three of crawling.

Eighteen verbal manners of stealing naturally, without a sketch, without a detail, but eighteen and not nineteen. Eighteen and the question of stealing has been dealt with to one’s entire satisfaction.

Adoration, like love, presents a fatal downward slope. He who lets himself go goes far…

You adore? Well! Give us some proofs!

Here is where the sacrifice comes in, the ‘palpable’ part of adoration.

God listens absentmindedly to prayer. But let blood be spilled for him, and he draws near. He is obliged to come. One can catch him with a victim.

The Hindu is particularly attracted by sacrifice.

If he offers up a goat, it is because he is not allowed to offer up more.

There was once a caste that spread all over India, its one aim being to supply God with human sacrifices. They caught you on the road, carried you before an altar, and squeezed your neck. God, who apparently accepts everything, said nothing. And, content, they went off again to seek another man. Thus it was that several travelers stopped sending news of themselves to their families and relatives.

I wonder whether the following trait is connected with religion: the Hindu has a propensity to strip himself that is as natural to him as sitting down. Everyone, at certain decisive moments, is aroused to fight or conquer. The Hindu is aroused to drop everything. Before you can say ‘Jack Robinson,’ the king leaves his throne, the rich man strips off his clothes, abandons his palace, and accountant of the Chartered Bank of India his post. And not for anyone’s benefit. (It is curious, I never find the Hindu kind; he is not occupied with others, but with his own salvation.) But it is as if his clothing or the display of his wealth chafed his skin, and the more naked and the more abandoned he is, wandering and with no one in the world, the better that will be.

Next come the austerities, and I am almost inclined to attribute his austerities to wickedness.

I will not mention fasting. He fasts as others would eat. If he succeeds in something, he fasts; if his calf is sick, he fasts; if his business is going badly, he fasts.

In addition, you have their vows. God does not speak first. God lets you come and go. But you put a chain around your arm, and you throw him one end of it, then what can God do? That is the way one hopes to tie him up.

Nowhere have I seen people making vows as in India. If you see a Hindu not doing such-and-such-a-thing, don’t worry: it is a vow; he has stopped smoking: a vow; he eats eggs, he stops eating eggs: a vow. Even the atheists still make them. To whom do they offer them? I suppose that the mere binding of oneself, of uniting oneself to the years, that extraordinary immediate and constant extension is an enjoyment for them.

The Hindu adores possessing self-control (that is to say, having himself well in hand), a word that he uses even more frequently than the word ‘to adore,’ and he smacks his lips over it.

If there is a creature that the Hindus hold sacred, it is their mother. Where is the ignoble individual who would dare to say a word about her?

I have a good mind to be that ignoble individual.

— That would be the last straw.

— Obviously.

But now, I am really sorry, for if there is a creature in India who works and is devoted, who knows from practice what it means to live for others, it is the mother.

No, decidedly I will say nothing against her.

I say only, something that is universal, that the women preserve the existing order, be it good or bad.

If it is bad, that is a pity.

And if it is good, that, probably, is a pity too.

In India, as elsewhere, the idea is growing more and more that it is the next generation that matters. In the old days one sacrificed oneself for the preceding generation, for the past; now it is for the future.

One of the most amazing sights I saw was the belly of my yogi guru.

He caught his breath in a manner that was high, slow, and as though drained. He drew it into himself through the chest, the belly, and piled it up almost between his legs. Several of his teachings I am only beginning now to understand — at the moment I was hypnotized by his belly, the belly suddenly appearing swollen as though harboring a head or a foetus and being slowly reduced.

In fact, the inhaling lasted fully eight minutes. He took great care not to injure himself, for the breath can give a dangerous wound like a knife.

This extraordinary man, whose superb chest swallowed up quarts of air, which he then distributed into his soul, who seemed rather young in spite of his eighty years, had nothing of the saint about him either. He was above human misery, inaccessible rather than indifferent, with a kindness that was almost invisible, and also perhaps a slightly pained look like those persons who are suffering from gigantism, or who possess more talent than personality.

The Hindu is often ugly, with an ugliness that is vicious and poor. The sparkle in his eye may be deceiving at first. But he is generally ugly. He does not photograph well, his plays, his films bring out, for those who have not observed him calmly enough (curious to say, he has an air about him that disguises everything) the ugliness of his features, his whole aspect with that vicious, rotten look on his face, so characteristic of him.

Certain old men are beautiful; indeed, their beauty is incomparable. In no other country does one see old men with majesty such as theirs. Rather like old musicians, old fauns, who know all about life but have not been deteriorated, nor even excessively affected by it. But they grow beautiful.

For the Hindu and the Bengali, between eight and sixty is the awkward age. He looks silly. Life is for him the awkward age — the head of Tagore at sixty is splendid, absolutely splendid. At twenty it is a head that is not alive enough, that has no impulse, and that is not yet sufficiently rested, not wise enough, so truly is wisdom the Hindu’s destiny.

They were right to persuade the Hindus that they must attain wisdom, or holiness. From a study of their physiognomy alone, I would have given them the same advice. Be saints, be sages.

Those degraded, degenerate faces, that silly look, those low simpleton’s foreheads — but I am not making it up. Open a magazine, The Illustrated Weekly or any other — that impertinence, the shamelessness (they absolve themselves of everything), the air of greed (when they are greedy) (no, trade does not suit them either!) (the Marouaris ‘would sell their mothers’ milk’ to make money, says the proverb), a look of conceit, flashy, pretentious, egotistical, makes millions of faces ugly. The worldly and powerful in India seldom have beautiful faces. I only saw one, and it was absolutely dazzling. I suppose that it is because of this vigorous plenitude of beauty when it is to be found among them, and then it is really exceptional, that they have always been called good looking.

What spoils their faces more than anything is the pretentiousness. What spoils their apartments more than anything is pretentiousness (seven or eight chandeliers in a room otherwise empty and unattractive, no, really it is not pleasant) and it spoils ninety-nine per cent of their decorations and their epic poems as well.¹⁰

Well, if you haven’t perceived how ignoble his face is (when he is not a saint or a sage), and if that has told you nothing, go and see a Hindu film (not Bengali), but do go, and see ten of them while you are about it, so as to make no mistake. Here, the still water begins to move, and you will see everything. Faces becoming bestial and angry — you will see how one flagellates, how another smacks and strikes as if it were of no importance, how one tears off an ear, catches hold of breasts, unconcernedly spits in a face. You will see how a ‘nice’ young man behaves in this way, quite unaffectedly, right before the young girl he loves. How a prince imprisoned under a divan can be crushed carelessly little by little; how an ill-tempered father throws his son on the ground, or has him shut up in prison; not to mention the carefully thought-out and executed martyrdoms, where cowardly creatures slobbering with sadism display that puffed-up, unspeakable ignominy, where even the honest(!) resort to duplicity.

Treachery, knavery, base actions, here you have their whole drama. Big, hydrocephalous heads, the enormous heads of Mantek eaters, of the mentally backward, with the small foreheads of habitual criminals. They show in Marseilles some ‘special’ films, naturally forbidden by the police in ordinary picture houses. But nowhere have I seen sadism as continual and as natural as in Hindu films, and I have seen a good fifty thousand meters of them. Their supple way of smashing a hand was so ‘enjoyable’ that I, who have long since stopped blushing, blushed and was ashamed. I was guilty, and I shared, yes, I too shared in the ignoble pleasure.

The Hindu does not kill the cow. No, evidently, but everywhere you will see cows eating old newspapers. Do you believe that the cow is naturally partial to old newspapers? This would be saying you don’t know the cow. She likes green grass, which is good to crop, and, in a pinch, vegetables. Do you believe that the Hindu is ignorant in the matter of the cow’s tastes? Come, come! After five thousand years of living together! Only he is as hard as leather, and that’s that.

When he saw Europeans looking after animals he was amazed. When a dog goes into a kitchen, one must immediately throw out all the food, and wash the pots; the dog is impure.

But, pure or impure, he does not like animals. He is not fraternal.

One day, at a Bengali theater, I saw a famous social reformer impersonated — Ramanan or Kabir himself who, in some century or another, tried to do away with caste. Some individuals of different castes came to him. He blessed them all equally and prevented them from bowing down to him, then all the other characters raised both arms and sang of the equality and the fraternity of men.

This sounded false, false! Every five minutes they raised their arms to the sky. The audience was delighted. Yes, they raised their arms to the sky, but they did not stretch them out toward one another. Ah! no! nothing like that — lame, poor, blind, get along the best you can. How false it all sounded, and how it was applauded.

Everybody knows these poets who, year after year, pile up thousands of verses, with a tear in every one. All very fine, but try to borrow a penny from them, just to see. The ‘poetic faculty’ and the ‘religious faculty’ are more alike than one would think.

What a pity that instead of the lungs it is not the heart that can be exercised; you have it there in your breast for life, and good will doesn’t change it much. It is the cause of good will and ill will. What enthusiasms we would have if we could manipulate it! Physically manipulate it!

Alas! The fact is that some objects will have to be found that are worth enthusiasm.

It is very difficult to judge an opera from the libretto and a song from the words. The words are only a support.

That is why Homer is difficult to judge. All the more so is the Ramayana.

When reading it, one thinks it boundless, every piece of it boundless, too huge, a great part of it no aid to the comprehension of it as a whole. But if you hear the same pieces sung, what was too long turns out to be precisely ‘what matters,’ now becomes a superhuman litany. And this, one perceives, is where demigods are an advantage. Achilles is but a man, Roland is but a man. But Arjuna is god and man. He intervenes for and against the gods and the sun is a mere soldier in the affair.

When the combat is not going as well as he would like, the hero, having shot ‘twenty thousand arrows in one morning,’ retires under a tree to meditate, and beware! when he returns to the fray with his psychic power and his bow.

One day, in a little town, I went into the courtyard of a house, and saw six men naked to the loins, Sivaists, who were seated on the ground, around books written in Hindu, with the expressions of bulldogs tearing a piece of meat apart, holding little cymbals in their hands, and madly singing, in rapid, diabolic rhythm, a damnable song of sorcery that took hold of you irresistibly, that trumpeted, was ecstatic, overpowering — yes, the song of the superman.

On account of songs such as this, one throws oneself under the wheels of the chariot of the gods at the October festival. I myself would likewise throw myself under the wheels for such a song. Song of the psychic affirmation, of the irresistible triumph of the superman.

Now that song was the same Ramayana I had found so unnecessarily long and boastful.

In this courtyard there was a very old man; he bowed to me, but I perceived the bow too late. The music was resumed and I said to myself: ‘If he would only look at me again!’ He was a pilgrim, not from this region. It seemed to me that he felt friendly toward me. The music ended. I was transported. He turned in my direction, looked intently at me and went away. In his look there was something for me, particularly. What it said to me I am still seeking. Something important, essential. He looked at me, me and my destiny, with a sort of acquiescence and rejoicing, but through it ran a thread of compassion and almost of pity, and I wonder what that means.

I have here in Puri province of Orissa somewhat the same impression that I had in Darjeeling; an immense relief, as soon as I meet other men than Bengalis. But it is in Bengal that I preferred to stay and I was always convinced that when I returned to France I would miss them a great deal, and already in this place I miss them. I left Bengal two days ago and regret it. Here there are charming people who smile at you… well? But there, one went about in the ‘dark.’

The God of the Hebrews was far away. He revealed Himself on Mount Sinaï, from afar, in lightning and thunder, to one man alone, and all this in order to give him ten commandments graven on stone.

One day His son was incarnated. From that moment a new era opens in the world. Nothing is as it used to be. A sort of enthusiasm and security invades the world.

But for the Hindu, in whose country one does not have to wait twenty years for a god to be incarnated, Vishnu alone having been incarnated twelve times, this is nothing. He feels extraordinarily at home with his gods, hoping to have them for sons, and the young girls for husbands. Also the shaktas (prayers) resemble, in their familiarity, the worst prose, and even invective has a prominent place in them.

When you ask a southern Hindu the names of the gods who figure on the gopurams, there are sure to be some among them whom he does not recognize. ‘There are so many of them,’ he says, and then one sees on his face that particular smile of the sated rich man, who does not have to deny himself anything, and you wonder whether feeling thus is not a necessity to the Hindu.

In the south, particularly, when you see the hundreds of gods with ominous faces in the temples, the separation between the religious conception of the West and that of the Hindu seems an abyss.

It is a religion of demons, you say to yourself, that is obvious.

Now when you read the Ramayana, you see that three quarters of the book are composed of villainy and of the supernatural powers of villains, demons, hermits and inferior gods, all busy most of the time doing evil, or at war, controlled with difficulty and inefficiency by the big gods, who are plainly improvident and irresponsible. But then, what is the difference between gods and men?

It boils down to this: They possess magic power. As they are bad, there is probably exactly the same proportion of badness as in the Hindus; they use their magic power to do evil, for their cupidity, for their concupiscence, and that with vile cunning.

Now, any other people would be revolted. Not the Hindu. Psychic power is all that counts. The ideal, even up to a few years ago, was to acquire a mastery over psychic forces. A man who can destroy a palace by magic, a man who can weave a spell, has always been considered by them the ne plus ultra.

Even one of the greatest saints, and one of the most moving in the world, Milarepa, began with black magic; at eleven years of age, in a spirit of revenge, he destroyed crops by making hailstones fall on them, and threw toads and monstrous beasts around, destroying a house and those who lived in it.

He began that way; that is the rule. Then he expiated himself, and the tale of his expiation is beautiful indeed. The Hindu has psychic power and he makes use of it. But kindness with him is rarer than elsewhere. To do harm by psychic means is his first temptation. To do good is an exception.

An aquarium is usually composed in Europe of a very large quantity of receptacles, of pools and of glass cages where you find what you have seen everywhere and even on your plate. In fact, they are labeled ‘trout,’ ‘perch,’ ‘pike,’ ‘plaice,’ ‘carp’ three months old, carp one year old, carp two years old, etc., sometimes a catfish and when they want to make a splurge, a king-crab, an octopus and two or three sea-horses.

Now the aquarium of Madras is quite small. It has only twenty-five compartments. But perhaps two of them, at most, are insignificant. And nearly all of it is stupendous.

What fish can compete in strangeness with the Autennarius hipsidus? A big good-natured head, a gigantic philosopher’s head, but where as much learning can be seen in its chin as in its forehead, an enormous wooden shoe of a chin, not very prominent but very long. Two fins, just like forepaws, on which it squats, and plays the toad or the wild boar. If it moves them from right to left or against the glass, its paws become real hands with forearms, weary hands, that can do no more.

It has a comb on its nose, it is the size of a frog, yellow like a flannel vest and of the same texture, with even little stitches to be seen; one wonders how it happens that this plucked chicken is not eaten up immediately by its neighbors.

It remains squatting for hours without moving; it has a stunned look that betrays it.

For if a prey does not pass in front of its mouth, it will not bestir itself. But if it passes just in front, then, yes, the jaws open, snap up, close again and go ‘clack.’

When the female lays eggs, four meters of gelatin and of eggs come out of her body.

Most of the Tetrodon species have difficulty getting people to believe at first sight that they are not artificial and entirely made up of either morocco, or of pajama material, or, the finest ones, of tiger-cat’s fur or of a cheetah’s skin. They have such a stuffed, swollen, shapeless look, like goatskins. But these goatskins are dreadful (Tetrodon oblongus, Karam pilachai); as soon as one among them shows signs of either slight fatigue or illness, they surround it, catch hold of it, some by the tail, others by the front fins, hold it firmly while the rest tear pieces of flesh from its belly as hard as they can. It is their great sport.

You will never see one among them with a whole tail. There is always some famished sadist waiting to take a bite out of it before the other can turn around.

The Mindakankakasi has an oblong spot in its eye.

First it has a very beautiful black pupil, then on top of that a spot, a very large stripe of dark blue, a somber canal that goes all the way to the top of the head.

And when it is sick, it cannot keep itself in a horizontal position. It advances head downward, the tail just touching the water.

The scorpion-fish is a fish as far as ten little parasols joined to a little body can make a fish; also it is infinitely more cumbersome than any Chinese fish.

Then there were two extraordinary fishes whose names I could never discover. One with eye-sockets that are developed like Neanderthal Man’s, another slightly less, with an extraordinarily human look, of the Caucasian type (the fish, on account of the absence of eye-sockets, are usually more similar to the Mongolian races). And a well-cut mouth, fine and almost spiritual, and it shows its teeth, or rather a horny little tonguelet that gives it a kind of pout. The fin along its back, when at rest, is folded four or five times. And there are twenty others that seem quite new and to have sprung from the unknown.

Certain people are surprised that, having lived in a European country more than thirty years, I never happened to speak of it. I arrive in India, I open my eyes, and I write a book.

Those who are surprised surprise me.

How could one not write about a country that has met you with an abundance of new things and in the joy of living afresh?

And how could one write about a country where one has lived, bound down by boredom, by contradiction, by petty cares, by defeats, by the daily humdrum, and about which one has ceased to know anything.

But have I been accurate in my descriptions?

Let me suggest a comparison.

When a horse sees a monkey for the first time, it observes it. It sees that the monkey tears flowers off bushes, tears them deliberately (not abruptly); it sees this. Also that it often shows its teeth to its companions, that it snatches their bananas, though possessing as good ones itself, and lets them fall, and it sees that the monkey bites the weaker ones. It sees it caper and play. So the horse forms an idea of the monkey. It forms a circumstantial idea of it and sees that itself, the horse, is quite another creature.

The monkey still more quickly notices all the characteristics of the horse, which not only make it incapable of hanging from the branches of trees, of holding a banana in its paws, in short, of accomplishing a single one of the acts that the monkeys consider so attractive and in which they excel.

This is the first stage in knowledge.

But in time they begin to rather enjoy meeting each other.

In India, in the stables, there is almost always a monkey. It renders no service, apparently, to the horse, nor the horse to the monkey. Nevertheless, the horses who have a companion of this kind work harder, are more willing than the others. Presumably, with its grimaces, its capers, its different rhythm, the monkey is restful for the horse. As for the monkey, it would be glad to spend a quiet night. (A monkey who sleeps among its own kind is always on the qui vive.)

Thus, one monkey is more enlivening for the horse than ten or so horses.

If one only knew what the horse thinks of the monkey at this moment, quite probably it would say: ‘Ah… dear me, I’m not so sure.’

Knowledge does not progress with time. Differences are overlooked. You compromise. You come to an understanding. And you cease to come to conclusions. This fatal law acts in such a way that the permanent residents of Asia and the persons who are most thrown together with the Asiatics are not at the exact point where a focused vision can be retained, whereas a passerby, with his innocent eye, is able sometimes to lay his finger on the center.

If you read Hind Swaraj, by Gandhi, and after that any political writing by any other man in the world, you will find a fundamental difference between them. In Hind Swaraj there is holiness, there are undeniable traces of it there. Gandhi when young was fussy and argumentative and vindictive and carnal, more concerned with what was upright than in being really upright. He has grown better. He has truly searched for God. He has his day of silence in the week, of silence and meditation. It is for this day of silence that so many Hindus love him, and for that I also love him.

Certain people maintain that he is naive when he declares: ‘If some English citizens afterwards want to remain in India, let them keep their religion, let them live in peace, but let them no longer kill oxen.’ I was extremely touched by this. To believe that some Englishmen could deny themselves beef for the sake of a foreigner, you must really be a man who believes in the spirit of conciliation. You could never meditate enough upon this spirit.

Alas, Gandhi for the Hindus is only a stage.

As a matter of fact, they do not want him any more. The people want him. But the intellectuals are far beyond. They have tasted of the European fruit.

European civilization is a religion. No one can resist it.

The most popular thing in Benares is the cinema. And what films!

In twenty years little will they care for the Ganges.

The white peoples’ civilization never tempted any other people in the old days. Almost all people do without comfort. But who can do without amusements? The cinema, the phonograph, and the train are the real missionaries from the West.

The Jesuit Fathers in Calcutta make no converts. Among their advanced students not eight per cent are Christians. But all are converted to Europeanization, to civilization, and they turn into communists.

The young people do not bother with anything but America and Russia. Other countries are for pleasure trips, countries without a creed.

They say that all European science originated with them (algebra, etc.), and when they put their minds to it they will make ten times more inventions than we do.

One must not judge a schoolboy too hastily as long as he is in ‘harness.’ He is not his real self. Now the Hindu has been under foreign domination for eight centuries.

I am convinced that once the Hindus are in power, in ten years the institution of caste will disappear. It has lasted three thousand years. It will be swept away. But it is a job that must be done at home, and that a foreigner cannot do.

In India there is undeniably a color prejudice. The Hindus cannot stand the Whites. As soon as they see us, their faces change. In the old days, probably it was the opposite.

In America, there are some twenty races; in spite of that, the American exists, and more distinctly than many a race that is pure.

Even the Parisian exists.

With all the more reason, the Hindu. Gandhi is perfectly right to maintain that India is one, and that it is the White people who see a thousand Indias.

If they see a thousand Indias, that is because they have not found the center of the Hindu personality.

Nor perhaps have I found it, but I feel sure that it exists.

¹Buddhism excepted, but long ago Buddhism abandoned India. Too pure for them.

²A man, to them, has not two arms. He has eight, he has sixteen, he has twenty, he is pierced all over with arms.

What postcards do they sell in India? Nothing but postcards representing man from a magic viewpoint. Luminous circumferences on the forehead, at the navel, at the sexual organ…, flowers, forces, here is THEIR MAN.

³Needless to say, our division by two or three does not correspond more closely to reality. ‘To be animate, to be inànimate, warm or cold, those who are seasick, those who are not seasick.’ Though the physical and natural sciences have showed us, and we KNOW that it is not as simple as all that, we continue to divide by two, even when we are obliged to follow up our division by corollaries, and by restrictions such as ‘yes but’ and ‘there is also…’

The Hindu foresees everything.

And if he does not possess the thirty-four elements for dividing a question, he will invent the ten or fifteen that he lacks.

Like the European who, though he knows nothing about an affair, nevertheless begins by dividing it into three.

⁴A kind of tunic.

⁵I have read marriage of RAMA and of SITA. No doubt, it was brilliant, but oh! how pretentious it must have been.

⁶I have kept some postcards of the temple of Kornarak, and of its statues. The heads are beautiful, contemplative, lost in bliss.

The bodies with enormous sexual organs are joined in various positions, and onanism is not excluded.

⁷Sperm puts the Hindu in a state of mystic jubilation. He sees his goddesses covered with it. (See Atharva Veda, Book VIII, hymn IX.)

⁸And yet, as soon as they become workers, their reputation is gone. Deservedly, so one hears.

⁹According to the Hindu doctrine it is useless to render material aid to someone, while spiritual aid must really be rendered, and even so it is very difficult. Dhan Gopal Mukerji defines a hospital thus: a solid house of disappointment where men delay the evolution of their soul by doing good.

¹⁰The lowest theater with unspeakable ‘sickeningly sweet’ scenery has its two spotlights so that the false diamonds and the glass trimmings may have the proper glitter.

Take away the fawning praises, the flattery in Hindu literature, and a third of it would disappear completely.