But I did not care to linger in Poona. The atmosphere always had to me a certain tang of the assassinations, the intrigues, the treacheries which marked the reign of that singular line of usurping ministers whose capital was here. In the days when the Peishwas were in the height of their glory Poona was a city of a hundred and fifty thousand inhabitants, and great traffic was here carried on in jewelry and such luxuries among the Mahratta nobles. The Mahrattas once, indeed, possessed the whole of India practically; and their name is composed of Mahu, a word meaning "great," and often to be met with in the designations of this land, where so many things really are great, and Rachtra, "kingdom," the propriety of the appellation seeming to be justified by the bravery and military character of the people. They have been called the Cossacks of India from these qualities combined with their horsemanship. But the dynasty of the usurping ministers had its origin in iniquity; and the corruption of its birth quickly broke out again under the stimulus of excess and luxury, until it culminated in the destruction of the Mahratta empire in 1818. So, when we had seen the palace of the Peishwa, from one of whose balconies the young Peishwa Mahadeo committed suicide by leaping to the earth in the year 1797 through shame at having been reproved by his minister Nana Farnavese in presence of his court, and when we had visited the Hira-Bâgh, or Garden of Diamonds, the summer retreat of the Peishwas, with its elegant pavilion, its balconies jutting into the masses of foliage, its cool tank of water, reposing under the protection of the temple-studded Hill of Pararati, we took train again for Bombay.
The Great Indian Peninsula Railway's main line leads out of Bombay over the Gháts to Jabalpúr, six hundred miles; thence a railway of some two hundred and twenty miles runs to Allahabad, connecting them with the great line, known as the East Indian Railway, which extends for more than a thousand miles north-westward from Calcutta viâ Patna, Benares, Allahabad, Cawnpore, Lucknow, Agra and Delhi. Our journey, as marked out by Bhima Gandharva, was to be from Bombay to Jabalpúr by rail; thence by some slow and easy conveyance across country to Bhopal, and from Bhopal northward through Jhansi to Delhi and the northern country, thence returning by rail to Calcutta.
As one ascends the Western Gháts shortly after leaving Bombay one has continual occasion to remark the extraordinary resources of modern railway engineering. Perhaps the mechanical skill of our time has not achieved any more brilliant illustrations of itself than here occur. For many miles one is literally going up a flight of steps by rail. The word Ghát indeed means the steps leading up from pools or rivers, whose frequent occurrence in India attests the need of easy access to water, arising from the important part which it plays both in the civil and religious economies of the Hindu. The Gháts are so called from their terraced ledges, rising one above another from the shores of the ocean like the stairs leading up from a pool. In achieving the ascent of these gigantic stairs all the expedients of road-makers have been resorted to: the zigzag, the trestle, the tunnel, the curve, have been pushed to their utmost applications; for five continuous miles on the Thull Ghát Incline there is a grade of one in thirty-seven, involving many trying curves, and on nineteen miles of the Bhore Ghát Incline there are thirty tunnels.
That which gives tone and character to a general view of the interior of a railway-car in traveling is, from the nature of things, the head-covering of the occupants, for it is this which mostly meets the eye; and no one who has traveled in the United States, for example, can have failed to observe the striking difference between the aspect of a car in the South, where the felt slouch prevails, and of one in the North, where the silk hat is more affected. But cars full of turbans! There were turbans of silk, of muslin, of woolen; white turbans, red, green and yellow turbans; turbans with knots, turbans with ends hanging; neat turbans, baggy turbans, preternatural turbans, and that curious spotted silk inexpressible mitre which the Parsee wears.
Bhima Gandharva was good enough to explain to me the turban; and really, when within bounds, it is not so nonsensical a headdress as one is apt at first to imagine. It is a strip of cloth from nine to twelve inches wide, and from fifteen to twenty-five yards long. They are known, however, of larger dimensions, reaching to a yard in width and sixty yards in length. The most common color is white; next, perhaps, red, and next yellow; though green, blue, purple and black are worn, as are also buff, shot colors and gray, these latter being usually of silk; but this does not exhaust the varieties, for there are many turbans made of cotton cloth printed in various devices to suit the fancies of the wearers.
"The puttee-dar (pugri, or turban)," continued my companion, "is a neat compact turban, in general use by Hindus and Mohammedans; the joore-dar is like the puttee-dar, except that it has the addition of a knot on the crown; the khirkee-dar is the full-dress turban of gentlemen attached to native courts; the nustalik is a small turban which fits closely to the head, and is worn for full dress at the Mohammedan durbars or royal receptions; the mundeel is the military turban, with stripes of gold and ends; the séthi is like the nustalik, and is worn by bankers; the shumla is a shawl-turban; and I fear you do not care to know the other varieties—the morassa, the umamu, the dustar, the—"
"Thank you," I said: "life is short, my dear Bhima, and I shall know nothing but turbans if this goes on, which will be inconvenient, particularly when I return to my home and my neighbor Smith asks me that ghastly question, 'What do I think of India?'"
"It is a more 'ghastly' question as to India than as to any other country in the world," said the Hindu. "Some years ago, when Mr. Dilke was traveling in this country, a witty officer of one of the hill-stations remarked to him that all general observations about India were absurd. This is quite true. How could it be otherwise? Only consider, for example, the languages of India—the Assamese, with its two branches of the Deccan-göl and the Uttar-göl; the Bengalee; the Maithilee, Tirhutiya or Tirabhucti, spoken between the Coosy and the Gunduck; the Orissan, of the regions around Cuttack; the Nepalese; the Kosalese, about Almora; the Dogusee, between Almora and Cashmere; the Cashmiran; the Panjabee; the Mooltanee, or Vuchee, on the middle Indus; the two dialects of Sindhí, or Tatto, on the lower Indus; the Cutché, on the west coast of the peninsula; the Guseraté, spoken on the islands of Salsette and Bombay and the opposite coast of the Coucan, as well as by the Parsees in the cities, where it is corrupted with many words of other languages through the influence of commercial relations; the Coucané, from Bombay to Goa and along the parallel Gháts where it is called Ballagate; the Bikaneeré, the Marvaré, the Jeyporé, the Udayaporé, of Rajpootana; the Vraja-bhasha (the cow-pen language) of the Doab, between the Ganges and the Jumna, which is probably the parent of Hindi (or Oordú); the Malooé, of the tableland of Malwa; the Bundelakhandé, of the Bundelkhand; the Mogadhé, of Behar; the Maharachtré, of the country south of the Vindhyas; the—"
"It gives me pain to interrupt you, Bhima Gandharva," I said (fervently hoping that this portion of my remark might escape the attention of the recording angel); "but I think we are at Jabalpúr."