'Tea or la.s.si?' Mela Ram offers me a choice, and I choose the curd preparation, which is sharp, sour and very refreshing. The wind soughs gently in the upper branches of the pine trees, and I relax in my Sheraton chair like some eighteenth-century nawab who has brought his own furniture into the wilderness. I can see why Wilson did not want to return to the plains when he came this way in the 1850s. Instead he went further and higher into the mountains and made his home among the people of the Bhagirathi valley.

Having wandered some way down the Tehri road, it is quite late by the time I return to the Landour bazaar. Lights still twinkle on the hills, but shop fronts are shuttered and the little bazaar is silent. The people living on either side of the narrow street can hear my footsteps, and I hear their casual remarks, music, a burst of laughter.

Through a gap in the rows of buildings I can see Pari Tibba outlined in the moonlight. A greenish phosph.o.r.escent glow appears to move here and there about the hillside. This is the 'fairy light' that gives the hill its name Pari Tibba, Fairy Hill. I have no explanation for it, and I don't know anyone else who has been able to explain it satisfactorily; but often from my window I see this greenish light zigzagging about the hill.

A three-quarter moon is up, and the tin roofs of the bazaar, drenched with dew, glisten in the moonlight. Although the street is unlit, I need no torch. I can see every step of the way. I can even read the headlines on the discarded newspaper lying in the gutter.

Although I am alone on the road, I am aware of the life, pulsating around me. It is a cold night, doors and windows are shut; but through the many clinks, narrow fingers of light reach out into the night. Who could still be up? A shopkeeper going through his accounts, a college student preparing for his exams, someone coughing and groaning in the dark.

Three stray dogs are romping in the middle of the road. It is their road now, and they abandon themselves to a wild chase, almost knocking me down.

A jackal slinks across the road, looking to the right and left-he knows his road-drill-to make sure the dogs have gone. A field rat wriggles through a hole in a rotting plank on its nightly foray among sacks of grain and pulses.

Yes, this is an old bazaar. The bakers, tailors, silversmiths and wholesale merchants are the grandsons of those who followed the mad sahibs to this hilltop in the thirties and forties of the last century. Most of them are plainsmen, quite prosperous, even though many of their houses are crooked and shaky.

Although the shopkeepers and tradesmen are fairly prosperous, the hill people-those who come from the surrounding Tehri and Jaunpur villages-are usually poor. Their small holdings and rocky fields do not provide them with much of a living, and men and boys have to often come into the hill station or go down to the cities in search of a livelihood. They pull rickshaws, or work in hotels and restaurants. Most of them have somewhere to stay.

But as I pa.s.s along the deserted street under the shadow of the clock tower, I find a boy huddled in a recess, a thin shawl wrapped around his shoulders. He is wide awake and shivering.

I pa.s.s by, my head down, my thoughts already on the warmth of my small cottage only a mile away. And then I stop. It is almost as though the bright moonlight has stopped me, holding my shadow in thrall.

If I am not for myself, Who will be for me?

And if I am not for others, What am I?

And if not now, when?

The words of an ancient sage beat upon my mind. I walk back to the shadows where the boy crouches. He does not say anything, but he looks up at me, puzzled and apprehensive. All the warnings of well-wishers crowd in upon me-stories of crime by night, of a.s.sault and robber, 'ill met by moonlight'.

But this is not northern Ireland or Lebanon or the streets of New York. This is Landour in the Garhwal Himalayas. And the boy is no criminal. I can tell from his features that he comes from the hills beyond Tehri. He has come here looking for work and has yet to find any.

'Have you somewhere to stay?' I ask.

He shakes his head; but something about my tone of voice has given him confidence, because now there is a glimmer of hope, a friendly appeal in his eyes.

I have committed myself. I cannot pa.s.s on. A shelter for the night-that's the very least one human should be able to expect from another.

'If you can walk some way,' I offer, 'I can give you a bed and blanket.'

He gets up immediately, a thin boy, wearing only a shirt and part of an old tracksuit. He follows me without any hesitation. I cannot now betray his trust. Nor can I fail to trust him.

*The Defence Inst.i.tute of Work Study has been renamed the Inst.i.tute of Technologic Management.

Ganga Descends.

THERE HAS ALWAYS been a mild sort of controversy as to whether the true Ganga (in its upper reaches) is the Alaknanda or the Bhagirathi. Of course the two rivers meet at Deoprayag and then both are Ganga. But there are some who a.s.sert that geographically the Alaknanda is the true Ganga, while others say that tradition should be the criterion, and traditionally the Bhagirathi is the Ganga.

I put the question to my friend Dr Sudhakar Misra, from whom words of wisdom sometimes flow; and true to form, he answered: 'The Alaknanda is Ganga, but the Bhagirathi is Ganga-ji.'

One sees what he means. The Bhagirathi is beautiful, almost caressingly so, and people have responded to it with love and respect, ever since Lord Shiva released the waters of the G.o.ddess from his locks and she sped plainswards in the tracks of Prince Bhagirath's chariot.

He held the river on his head, And kept her wandering, where, Dense as Himalayas' woods were spread, The tangles of his hair.

Revered by Hindus, and loved by all, the G.o.ddess Ganga weaves her spell over all who come to her. Moreover, she issues from the very heart of the Himalayas. Visiting Gangotri in 1820, the writer and traveller Baillie Fraser noted: 'We are now in the centre of the Himalayas, the loftiest and perhaps the most rugged range of mountains in the world.'

Perhaps it is his realization that one is at the very centre and heart of things that gives one an almost primeval sense of belonging to these mountains, and to this river valley in particular. For me, and for many who have been in the mountains, the Bhagirathi is the most beautiful of the four main river valleys of Garhwal. It will remain so provided we do not pollute its waters and strip it of its virgin forests.

The Bhagirathi seems to have everything-a gentle disposition, deep glens and forests, the ultravision of an open valley graced with tiers of cultivation leading up by degrees to the peaks and glaciers as its head.

From some twenty miles above Tehri, as far as Bhatwari, a distance of fifty-five miles along the valley, there are extensive forests of pine. It covers the mountains on both sides of the rivers and its affluents, filling the ravines and plateaus up to a height of about 5,000 feet. Above Bhatwari, forests of box, yew and cypress commence, and if we leave the valley and take the roads to Nachiketa Tal or Dodi Tal-little lakes at around 9,000 feet above sea level-we pa.s.s through dense forests of oak and chestnut. From Gangnani to Gangotri, the deodar is the princ.i.p.al tree. The Sp. excelsia pine also extends eight miles up the valley above Gangotri, and birch is found in patches to within half a mile of the glacier.

On the right bank of the river, above Sukni, the forest is nearly pure deodar, but on the left bank, with a northern aspect, there is a mixture of silver fir, spruce, and birch. The valley of the Jadganga is also full of deodar, and towards its head the valuable pencil cedar is found. The only other area of Garhwal where the deodar is equally extensive is the Jaunsar Bawar tract to the west.

It was the valuable timber of the deodar that attracted the adventurer Frederic 'Pahari' Wilson to the valley in the 1850s. He leased the forests from the Raja of Tehri in 1859 for a period of five years. In that short span of time he made a fortune.

The old forest rest houses at Dharasu, Bhatwari and Harsil were all built by Wilson as staging posts, for the only roads were narrow tracks linking one village to another. Wilson married a local girl, Gulabi, from the village of Mukhba, and the portraits of the Wilsons (early examples of the photographer's art) still hang in these st.u.r.dy little bungalows. At any rate, I found their pictures at Bhatwari. Harsil is now out of bounds to civilians, and I believe part of the old house was destroyed in a fire a few years ago. This st.u.r.dy building withstood the earthquake which devastated the area in 1991.

Amongst other things, Wilson introduced the apple into this area, 'Wilson apples'-large, red and juicy-sold to travellers and pilgrims on their way to Gangotri. This fascinating man also acquired an encyclopaedic knowledge of the wildlife of the region, and his articles, which appeared in Indian Sporting Life in the 1860s, were later plundered by so-called wildlife writers for their own works.

Bridge-building was another of Wilson's ventures. These bridges were meant to facilitate travel to Harsil and the shrine at Gangotri. The most famous of them was a suspension bridge spanning 350 feet over the Jatganga at Bhaironghat, over 1,200 feet above the young Bhagirathi, where it thunders through a deep defile. This rippling contraption of a bridge was at first a source of terror to travellers, and only a few ventured across it. To rea.s.sure people, Wilson would often mount his horse and gallop to and fro across the bridge. It has since collapsed, but local people will tell you that the hoofbeats of Wilson's horse can still be heard on full-moon nights. The supports of the old bridge were complete tree trunks, and they can still be seen to one side of the new motor-bridge built by engineers of the Northern Railway.

Wilson's life is fit subject for a romance; but even if one were never written, his legend would live on, as it has done for over a hundred years. There has never been any attempt to commemorate him, but people in the valley still speak of him in awe and admiration, as though he had lived only yesterday. Some men leave a trail of legend behind them because they give their spirit to the place where they have lived, and remain forever a part of the rocks and mountain streams.

In the old days, only the staunchest of pilgrims visited the shrines at Gangotri and Jamnotri. The roads were rocky and dangerous, winding along in some places, ascending and descending the faces of deep precipices and ravines, at times leading along banks of loose earth where landslides had swept the original path away. There are still no large towns above Uttarkashi, and this absence of large centres of population may be the reason why the forests are better preserved than those in the Alaknanda valley, or further downstream.

Gangotri is situated at just a little over 10,300 feet. On the right bank of the river is the Gangotri temple, a small neat building without too much ornamentation, built by Amar Singh Thapa, a Nepali general, early in the nineteenth century. It was renovated by the Maharaja of Jaipur in the 1920s. The rock on which it stands is called Bhagirath Shila and is said to be the place where Prince Bhagirath did penance in order that Ganga be brought down from her abode of eternal snow.

Here the rocks are carved and polished by ice and water, so smooth that in places they look like rolls of silk. The fast flowing waters of this mountain torrent look very different from the huge sluggish river that finally empties its waters into the Bay of Bengal 1,500 miles away.

The river emerges from beneath a great glacier, thickly studded with enormous loose rocks and earth. The glacier is about a mile in width and extends upwards for many miles. The chasm in the glacier through which the stream rushed forth into the light of day is named Gaumukh, the cow's mouth, and is held in deepest reverence by Hindus. The regions of eternal frost in the vicinity were the scene of many of their most sacred mysteries.

The Ganga enters the world no puny stream, but bursts from its icy womb a river thirty or forty yards in breadth. At Gauri Kund (below the Gangotri temple) it falls over a rock of considerable height and continues tumbling over a succession of small cascades until it enters the Bhaironghati gorge.

A night spent beside the river, within the sound of the fall, is an eerie experience. After some time it begins to sound, not like one fall but a hundred, and this sound permeates both one's dreams and waking hours. Rising early to greet the dawn proved rather pointless at Gangotri, for the surrounding peaks did not let the sun in till after 9 a.m. Everyone rushed about to keep warm, exclaiming delightedly at what they call 'gulabi thand', literally, 'rosy cold'. Guaranteed to turn the cheeks a rosy pink! A charming expression, but I prefer a rosy sunburn, and remained beneath a heavy quilt until the sun came up to throw its golden shafts across the river.

This is mid-October, and after Diwali the shrine and the small township will close for winter, the pandits retreating to the relative warmth of Mukbha. Soon snow will cover everything, and even the hardy purple-plumaged whistling thrushes, lovers of deep shade, will move further down the valley. And down below the forest line, the Garhwali farmers go about harvesting their terraced fields which form patterns of yellow, green and gold above the deep green of the river.

Yes, the Bhagirathi is a green river. Although deep and swift, it does not lose its serenity. At no place does it look hurried or confused-unlike the turbulent Alaknanda, fretting and frothing as it goes crashing down its boulder-strewn bed. The Alaknanda gives one a feeling of being trapped, because the river itself is trapped. The Bhagirathi is free-flowing, easy. At all times and places it seems to find its true level.

Uttarkashi, though a large and growing town, is as yet uncrowded. The seediness of towns like Rishikesh and parts of Dehradun is not yet evident here. One can take a leisurely walk through its long (and well-supplied) bazaar, without being jostled by crowds or knocked over by three-wheelers. Here, too, the river is always with you, and you must live in harmony with its sound as it goes rushing and humming along its shingly bed.

Uttarkashi is not without its own religious and historical importance, although all traces of its ancient town of Barahat appear to have vanished. There are four important temples here, and on the occasion of Makar Sankranti, early in January, a week-long fair is held when thousands from the surrounding areas throng the roads to the town. To the beating of drums and blowing of trumpets, the G.o.ds and G.o.ddesses are brought to the fair in gaily decorated palanquins. The surrounding villages wear a deserted look that day as everyone flocks to the temples and bathing ghats and to the entertainments of the fair itself.

We have to move far downstream to reach another large centre of population, the town of Tehri, and this is a very different place from Uttarkashi. Tehri has all the characteristics of a small town in the plains-crowds, noise, traffic congestion, dust and refuse, scruffy dhabas-with this difference that here it is all ephemeral, for Tehri is destined to be submerged by the water of the Bhagirathi when the Tehri dam is finally completed.

The rulers of Garhwal were often changing their capitals, and when, after the Gurkha War (of 181115), the former capital of Srinagar became part of British Garhwal, Raja Sudershan Shah established his new capital at Tehri. It is said that when he reached this spot, his horse refused to go any further. This was enough for the king, it seems; or so the story goes.

Perhaps Prince Bhagirath's chariot will come to a halt here too, when the dam is built. The two 246 metre-high earthen dam, with forty-two square miles of reservoir capacity, will submerge the town and about thirty villages.

But as we leave the town and cross the narrow bridge over the river, a mighty blast from above sends rocks hurtling down the defile, just to remind us that work is indeed in progress.

Unlike the Raja's horse, I have no wish to be stopped in my tracks at Tehri. There are livelier places upstream. And as for the Ganga herself, that deceptively gentle river, I wonder if she will take kindly to our efforts to contain her.

Great Trees of Garhwal.

LIVING FOR MANY years in a cottage at 7,000 feet in the Garhwal Himalayas, I was fortunate to have a big window that opened out on the forest, so that the trees were almost within my reach. Had I jumped, I should have landed quite safely in the arms of an oak or chestnut.

The incline of the hill was such that my first-floor window opened on what must, I suppose, have been the second floor of the tree. I never made the jump, but the big langurs-silver grey monkeys with long swishing tails-often leapt from the trees on to the corrugated tin roof and made enough noise to disturb the bats sleeping in the s.p.a.ce between the roof and ceiling.

Standing on its own was a walnut tree, and truly this was a tree for all seasons. In winter the branches were bare; but they were smooth and straight and round like the arms of a woman in a painting by Jamini Roy. In the spring, each branch produced a hard, bright spear of new leaf. By midsummer the entire tree was in leaf; and towards the end of the monsoon, the walnuts, encased in their green jackets, had reached maturity.

Then the jackets began to split, revealing the hard brown sh.e.l.l of the walnuts. Inside the sh.e.l.l was the nut itself. Look closely at the nut and you will notice that it is shaped rather like the human brain. No wonder the ancients prescribed walnuts for headaches!

Every year the tree gave me a basket of walnuts. But last year the walnuts were disappearing one by one, and I was at a loss to know who had been taking them. Could it have been Bijju, the milkman's son? He was an inveterate tree climber. But he was usually to be found on oak trees, gathering fodder for his cows. He told me that his cows liked oak leaves but did not care for walnuts. He admitted that they had relished my dahlias, which they had eaten the previous week, but he denied having fed them walnuts.

It wasn't the woodp.e.c.k.e.r. He was out there every day, knocking furiously against the bark of the tree, trying to prise an insect out of a narrow crack. He was strictly non-vegetarian and none the worse for it.

One day I found a fat langur sitting in the walnut tree. I watched him for some time to see if he was going to help himself to the nuts, but he was only sunning himself. When he thought I wasn't looking, he came down and ate the geraniums; but he did not take any walnuts.

The walnuts had been disappearing early in the morning while I was still in bed. So one morning I surprised everyone, including myself, by getting up before sunrise. I was just in time to catch the culprit climbing out of the walnut tree.

She was an old woman, who sometimes came to cut gra.s.s on the hillside. Her face was as wrinkled as the walnuts she had been helping herself to. In spite of her age, her arms and legs were st.u.r.dy. When she saw me, she was as swift as a civet cat in getting out of the tree.

'And how many walnuts did you gather today, Grandmother?' I asked.

'Only two,' she said with a giggle, offering them to me on her open palm. I accepted one of them. Encouraged, she climbed back into the tree and helped herself to the remaining nuts. It was impossible to object. I was taken up in admiration of her agility in the tree. She must have been about sixty, and I was a mere forty-five, but I knew I would never be climbing trees again.

To the victor the spoils!

The horse chestnuts are inedible, even the monkeys throw them away in disgust. Once, on pa.s.sing beneath a horse chestnut tree, a couple of chestnuts bounced off my head. Looking up, I saw that they had been dropped on me by a couple of mischievous rhesus monkeys.

The tree itself is a friendly one, especially in summer when it is in full leaf. The least breath of wind makes the leaves break into conversation, and their rustle is a cheerful sound, unlike the sad notes of pine trees in the wind. The spring flowers look like candelabra, and when the blossoms fall they carpet the hillside with their pale pink petals.

We pa.s.s now to my favourite tree, the deodar. In Garhwal and k.u.maon it is called dujar or devdar; in Jaunsar and parts of Himachal it is known as the kelu or kelon. It is also identified with the cedar of Lebanon (the cones are identical), although the deodar's needles are slightly longer and more bluish. Trees, like humans, change with their environment. Several persons familiar with the deodar at Indian hill stations, when asked to point it out in London's Kew Gardens, indicated the cedar of Lebanon; and when shown a deodar, declared that they had never seen this tree in the Himalayas!

We shall stick to the name deodar, which comes from the Sanskrit Deva-daru (divine tree). It is a sacred tree in the Himalayas; not worshipped, not protected in the way that a peepul is in the plains, but sacred in that its timber has always been used in temples, for doors, windows, walls and even roofs. Quite frankly, I would just as soon worship the deodar as worship anything, for in its beauty and majesty it represents nature in its most n.o.ble aspect.

No one who has lived amongst deodars would deny that it is the most G.o.dlike of Himalayan trees. It stands erect, dignified; and though in a strong wind it may hum and sigh and moan, it does not bend to the wind. The snow slips softly from its resilient branches. In the spring the new leaves are tender green, while during the monsoon the tiny young cones spread like blossoms in the dark green folds of the branches. The deodar thrives in the rain and enjoys the company of its own kind. Where one deodar grows, there will be others. Isolate a young tree and it will often pine away.

The great deodar forests are found along the upper reaches of the Bhagirathi valley and the Tons in Garhwal; and in Himachal and Kashmir, along the Chenab and the Jhelum, and also the Kishanganga; it is at its best between 7,000 and 9,000 feet. I had expected to find it on the upper reaches of the Alaknanda, but could not find a single deodar along the road to Badrinath. That particular valley seems hostile to trees in general, and deodars in particular.

The average girth of the deodar is 1520 feet, but individual trees often attain a great size. Records show that one great deodar was 250 feet high, 20 feet in girth at the base, and more than 550 years old. The timber of these trees, which is unaffected by extremes of climate, was always highly prized for house buildings; and in the villages of Jaunsar Bawar, finely carved doors and windows are a feature of the timbered dwellings. Many of the quaint old bridges over the Jhelum in Kashmir are supported on pillars fashioned from whole deodar trees; some of these bridges are more than 500 years old.

To return to my own trees, I went among them often, acknowledging their presence with the touch of my hand against their trunks-the walnut's smooth and polished; the pine's patterned and whorled; and oak's rough, gnarled, full of experience. The oak had been there the longest, and the wind had bent his upper branches and twisted a few, so that he looked s.h.a.ggy and undistinguished. It is a good tree for the privacy of birds, its crooked branches spreading out with no particular effect; and sometimes the tree seems uninhabited until there is a whirring sound, as of a helicopter approaching, and a party of long-tailed blue magpies stream across the forest glade.

After the monsoon, when the dark red berries had ripened on the hawthorn, this pretty tree was visited by green pigeons, the kokla birds of Garhwal, who clambered upside down among the fruit-laden twigs. And during winter, a white-capped redstart perched on the bare branches of the wild pear tree and whistled cheerfully. He had come down from higher places to winter in the garden.

The pines grow on the next hill-the chir, the Himalayan blue pine, and the long-leaved pine-but there is a small blue pine a little way below the cottage, and sometimes I sit beneath it to listen to the wind playing softly in its branches.

Open the window at night and there is usually something to listen to: the mellow whistle of a pigmy owlet, or the cry of a barking deer which has scented the proximity of a panther. Sometimes, if you are lucky, you will see the moon coming up over Nag Tibba and two distant deodars in perfect silhouette.

Some sounds cannot be recognized. They are strange night sounds, the sounds of the trees themselves, stretching their limbs in the dark, shifting a little, flexing their fingers. Great trees of the mountains, they know me well. They know my face in the window; they see me watching them, watching them grow, listening to their secrets, bowing my head before their outstretched arms and seeking their benediction.

Birdsong in the Hills.

BIRDWATCHING IS MORE difficult in the hills than on the plains. Many birds are difficult to spot against the dark green of the trees or the varying shades of the hillsides. Large gardens and open fields make birdwatching much easier on the plains; but up here in the mountains one has to be quick of eye to spot a flycatcher flitting from tree to tree, or a mottled brown tree creeper ascending the trunk of oak or spruce. But few birds remain silent, and one learns of their presence from their calls or songs. Birdsong is with you wherever you go in the hills, from the foothills to the tree line; and it is often easier to recognize a bird from its voice than from its colourful but brief appearance.

The barbet is one of those birds which are heard more than they are seen. Summer visitors to our hill stations must have heard their monotonous, far-reaching call, pee-oh, pee-oh, or un-neeow, un-neeow. They would probably not have seen the birds, as they keep to the tops of high trees where they are not easily distinguished from the foliage. Apart from that, the sound carries for about half a mile, and as the bird has the habit of turning its head from side to side while calling, it is very difficult to know in which direction to look for it.

Barbets love listening to their own voices and often two or three birds answer each other from different trees, each trying to outdo the other in a shrill shouting match. Most birds are noisy during the mating season. Barbets are noisy all the year round!

Some people like the barbet's call and consider it both striking and pleasant. Some don't like it and simply consider it striking!

In parts of the Garhwal Himalayas, there is a legend that the bird is the reincarnation of a moneylender who died of grief at the unjust termination of a lawsuit. Eternally his plaint rises to heaven, un-neeow, un-neeow which means, 'injustice, injustice'.

Barbets are found throughout the tropical world, but probably the finest of these birds is the great Himalayan barbet. Just over a foot in length, it has a ma.s.sive yellow bill, almost as large as that of a toucan. The head and neck are a rich violet; the upper back is olive brown with pale green streaks. The wings are green, washed with blue, brown and yellow. In spite of all these brilliant colours, the barbet is not easily distinguished from its leafy surroundings. It goes for the highest treetops and seldom comes down to earth.

Hodgson's grey-headed flycatcher-warbler is the long name that ornithologists, in their infinite wisdom, have given to a very small bird. This tiny bird is heard, if not seen, more often than any other bird throughout the Western Himalayas. It is almost impossible to visit any hill station between Naini Tal and Dalhousie without noticing this warbler; its voice is heard in every second tree; and yet there are few who can say what it looks like.

Its song (if you can call it that) is not very musical, and Douglas Dewar in writing about it was reminded of a notice that once appeared in a third-rate music hall: The audience is respectfully requested not to throw things at the pianist. He is doing his best.

Our little warbler does his best, incessantly emitting four or five unmusical but joyful and penetrating notes.

He is much smaller than a sparrow, being only some four inches in length, of which one-third consists of tail. His lower plumage is bright yellow, his upper parts olive green; the head and neck are grey, the head being set off by cream-coloured eyebrows. He is an active little bird always on the move, and both he and his mate, and sometimes a few friends, hop about from leaf to leaf, looking for insects both large and small. And the way he puts away an inch-long caterpillar would please the most accomplished spaghetti eater!

Another tiny bird heard more often than it is seen is the green-backed t.i.t, a smart little bird about the size of a sparrow. It constantly utters a sharp, rather metallic but not unpleasant, call which sounds like 'kiss me, kiss me, kiss me...'