Debendra and Nagendra were sprung from the same family, but between the two branches there had been feud for successive generations, so that the members of the Debipur family were not on speaking terms with those of Govindpur. From generation to generation there had been lawsuits between the two houses. At length, in an important suit, the grandfather of Nagendra had defeated the grandfather of Debendra, and since that time the Debipur family had been powerless. All their money was swallowed up in law expenses, and the Govindpur house had bought up all their estates. From that time the position of the Debipur family had declined, that of the other increased, the two branches no longer united.

Debendra's father had sought in one way to restore the fallen fortunes of his house. Another zemindar, named Ganesh, dwelt in the Haripur district; he had one unmarried daughter, Hembati, who was given to Debendra in marriage. Hembati had many virtues; she was ugly, ill-tempered, unamiable, selfish. Up to the time of his marriage with her, Debendra's character had been without stain. He had been very studious, and was by nature steady and truth-loving. But that marriage had been fatal to him. When Debendra came to years of discretion he perceived that on account of his wife's disposition there was no hope of domestic happiness for him. With manhood there arose in him a love for beauty, but in his own house this was denied to him; with manhood there came a desire for conjugal affection, but the mere sight of the unamiable Hembati quenched the desire. Putting happiness out of the question, Debendra perceived that it would be difficult to stay in the house to endure the venom of Hembati's tongue. One day Hembati poured forth abuse on her husband; he had endured much, he could endure no more, he dragged Hembati by the hair and kicked her. From that day, deserting his home, he went to Calcutta, leaving orders that a small house should be built for him in the garden. Before this occurred the father of Debendra had died, therefore he was independent. In Calcutta he plunged into vicious pursuits to allay his unsatisfied desires, and then strove to wash away his heart's reproaches in wine; after that he ceased to feel any remorse, he took delight in vice. When he had learned what Calcutta could teach him in regard to luxury, Debendra returned to his native place, and, taking up his abode in the garden-house, gave himself up to the indulgence of his recently acquired tastes. Debendra had learned many peculiar fashions in Calcutta; on returning to Debipur he called himself a Reformer. First he established a _Brahmo Samaj_; many such Brahmos as Tara Charan were attracted to it, and to the speech-making there was no limit. He also thought of opening a female school; but this required too much effort, he could not do it. About widow marriage he was very zealous. One or two such marriages had been arranged, the widows being of low caste; but the credit of these was due, not to him, but to the contracting parties. He had been of one mind with Tara Charan about breaking the chains of the zenana; both had said, "Let women come out." In this matter Debendra was very successful, but then this emanc.i.p.ation had in his mind a special meaning.

When Debendra, on his return from Govindpur, had thrown off his disguise and resumed his natural appearance, he took his seat in the next room. His servant, having prepared the pain-relieving _huka_, placed the snake in front of him. Debendra spent some time in the service of that fatigue-destroying G.o.ddess, Tobacco. He is not worthy to be called a man who does not know the luxury of tobacco. Oh, satisfier of the hearts of all! oh, world enchantress! may we ever be devoted to thee! Your vehicles, the _huka_, the pipe, let them ever remain before us. At the mere sight of them we shall obtain heavenly delight. Oh, _huka_! thou that sendest forth volumes of curling smoke, that hast a winding tube shaming the serpent! oh, bowl that beautifies thy top! how graceful are the chains of thy turban; how great is the beauty of thy curved mouthpiece; how sonorous the murmur of the ice-cool water in thy depths! Oh, world enchantress! oh, soother of the fatigues of man, employer of the idle, comforter of the henpecked husband's heart, encourager of timid dependents, who can know thy glory! Soother of the sorrowing! thou givest courage to the timid, intellect to the stupid, peace to the angry! Oh, bestower of blessings, giver of all happiness, appear in undiminished power in my room! Let your sweet scent increase daily, let your cool waters continue to rumble in your depths, let your mouthpiece ever be glued to my lips!

Pleasure-loving Debendra enjoyed the favour of this great G.o.ddess as long as he would, but yet he was not satisfied; he proceeded to worship another great power. In the hand of his servant was displayed a number of straw-covered bottles. Then on that white, soft, s.p.a.cious bed, a gold-coloured mat being laid, a spirit-stand was placed thereon, and the sunset-coloured liquid G.o.ddess poured into the power-giving decanter. A cut-gla.s.s tumbler and plated jug served as utensils for worship. From the kitchen a black, ugly priest came, bearing hot dishes of roast mutton and cutlets to take the place of the sacred flowers. Then Debendra, as a devoted worshipper, sat down to perform the rites.

Then came a troop of singers and musicians, and concluded the ceremonies with their music and songs.

At length a young man of about Debendra's age, of a placid countenance, came and sat with him. This was his cousin, Surendra.

Surendra was in every respect the opposite of Debendra, yet the latter was much attached to his cousin; he heeded no one in the world but him. Every night Surendra came to see him, but, fearing the wine, he would only sit a few minutes.

When all were gone, Surendra asked Debendra, "How are you to-day?"

"The body," replied Debendra, "is the temple of disease."

"Yours is, especially," said his cousin, "Have you fever to-day?"

"No."

"Is your liver out of order?"

"It is as before."

"Would it not be better to refrain from these excesses?"

"What, drinking? How often will you speak of that? Wine is my constant companion," said Debendra.

"But why should it be?" replied Surendra. "Wine was not born with you; you can't take it away with you. Many give it up, why should not you do so?"

"What have I to gain by giving it up? Those who do so have some happiness in prospect, and therefore give it up. For me there is no happiness."

"Then to save your life give it up."

"Those to whom life brings happiness may give up wine; but what have I to gain by living?"

Surendra's eyes filled with tears. Full of love for his friend, he urged:

"Then for my sake give it up."

Tears came into the eyes of Debendra as he said: "No one but yourself urges me to walk in virtuous paths. If I ever do give it up it will be for your sake, and--"

"And what?"

"If ever I hear that my wife is dead I will give up drink. Otherwise, whether I live or die, I care not."

Surendra, with moist eyes, mentally anathematising Hembati, took his leave.

CHAPTER IX.

SURJA MUKHI'S LETTER.

Dearest Srimati Kamal Mani Dasi, long may you live!

"I am ashamed to address you any longer with a blessing. You have become a woman, and the mistress of a house. Still I cannot think of you otherwise than as my younger sister. I have brought you up to womanhood, I taught you your letters; but now when I see your writing I am ashamed to send this scrawl. But of what use to be ashamed? My day is over; were it not so how should I be in this condition? What condition?--it is a thing I cannot speak of to any one; should I do so there will be sorrow and shame; yet if I do not tell some one of my heart's trouble I cannot endure it. To whom can I speak? You are my beloved sister; except you no one loves me. Also it concerns your brother. I can speak of it to no one but you.

"I have prepared my own funeral pyre. If I had not cared for Kunda Nandini, and she had died, would that have been any loss to me? G.o.d cares for so many others--would He not have cared for her? Why did I bring her home to my own destruction! When you saw that unfortunate being she was a child, now she is seventeen or eighteen. I admit she is beautiful; her beauty is fatal to me. If I have any happiness on earth it is in my husband; if I care about anything in this world it is for my husband; if there is any wealth belonging to me it is my husband: this husband Kunda Nandini is s.n.a.t.c.hing from me. If I have a desire on earth it is for my husband's love: of that love Kunda Nandini is cheating me. Do not think evil of your brother; I am not reproaching him. He is virtuous, not even his enemies can find a fault in him. I can see daily that he tries to subdue his heart.

Wherever Kunda Nandini may happen to be, from that spot, if possible, he averts his eyes; unless there is absolute necessity he does not speak her name. He is even harsh towards her; I have heard him scold her when she has committed no fault. Then why am I writing all this trash? Should a man ask this question it would be difficult to make him understand, but you being a woman will comprehend. If Kunda Nandini is in his eyes but as other women, why is he so careful not to look towards her? why take such pains to avoid speaking her name? He is conscious of guilt towards Kunda Nandini, therefore he scolds her without cause; that anger is not with her, but with himself; that scolding is not for her, but for himself. This I can understand. I who have been so long devoted to him, who within and without see only him, if I but see his shadow I can tell his thoughts. What can he hide from me? Occasionally when his mind is absent his eyes wander hither and thither; do I not know what they are seeking? If he meets it, again becoming troubled he withdraws his eyes; can I not understand that?

For whose voice is he listening at meal-times when he pauses in the act of carrying food to his mouth? and when Kunda's tones reach his ear, and he fastens to eat his meal, can one not understand that? My beloved always had a gracious countenance; why is he now always so absent-minded? If one speaks to him he does not hear, but gives an absent answer. If, becoming angry, I say, 'May I die?' paying no attention he answers, 'Yes.' If I ask where his thoughts are, he says with his lawsuits; but I know they have no place in his mind; when he speaks of his lawsuits he is always merry. Another point. One day the old women of the neighbourhood were speaking of Kunda Nandini, pitying her young widowhood, her unprotected condition. Your brother came up; from within I saw his eyes fill with tears; he turned away and left them quickly. The other day I engaged a new servant; her name is k.u.muda. Sometimes the Babu calls k.u.muda; when so doing he often slips out the name Kunda instead of k.u.muda, then how confused he is--why should he be confused? I cannot say he is neglectful of me, or unaffectionate; rather he is more attentive than before, more affectionate. The reason of this I fully understand: he is conscious of fault towards me; but I know that I have no longer a place in his heart. Attention is one thing, love quite another; the difference between these two we women can easily understand.

"There is another amusing matter. A learned _pandit_ in Calcutta, named Iswara Chandra Bidya Sagar, has published a book on the marriage of widows. If he who would establish the custom of marrying widows is a _pandit_, then who can be called a dunce? Just now, the Brahman Bhattacharjya bringing the book into the _boita khana_, there was a great discussion.

"After much talk in favour of widow-marriage, the Brahman, taking ten rupees from the Babu for the repairs of the _Tote_,[6] went his way.

On the following day Sharbabhoum Thakur replied on the same subject. I had some golden bracelets made for his daughter's wedding. No one else was in favour of widow-marriage.

[Footnote 6: The village school in which Sanscrit is taught.]

"I have taken up much time in wearying you with my sorrows. Do I not know how vexed you will be? but what can I do, sister? If I do not tell you my sorrows, to whom shall I tell them? I have not said all yet, but hoping for some relief from you has calmed me a little. Say nothing of this to anyone; above all, I conjure you, show not this letter to your husband. Will you not come and see me? if you will come now your presence will heal many of my troubles. Send me quickly news of your husband and of your child.

"SURJA MUKHI.

"P.S.--Another word. If I can get rid of this girl I may be happy once more; but how to get rid of her? Can you take her? Would you not fear to do so?"

Kamal Mani replied--

"You have become quite foolish, else how can you doubt your husband's heart? Do not lose faith in him; if you really cannot trust him you had better drown yourself. I, Kamal Mani, tell you you had better drown yourself. She who can no longer trust her husband had better die."

CHAPTER X.

THE SPROUT.

On the course of a short time Nagendra's whole nature was changed. As at eventime, in the hot season, the clear sky becomes suddenly veiled in cloud, so Nagendra's mind became clouded. Surja Mukhi wept secretly.

She thought to herself, "I will take Kamal Mani's advice. Why should I doubt my husband's heart? His heart is firm as the hills. I am under a delusion. Perhaps he is suffering in health." Alas! Surja Mukhi was building a bridge of sand.

In the house there dwelt a sort of doctor. Surja Mukhi was the house-mistress. Sitting behind the _purdah_ (a half-transparent screen) she held converse with everyone, the person addressed remaining in the verandah. Calling the doctor, Surja Mukhi said--

"The Babu is not well; why do you not give him medicine?"

"Is he ill? I did not know of it; I have heard nothing."