thirty miles across the valley. Mr. Scrope's theory is, I believe, that these are all mere flowing coulées of lava, which, in their liquid state, filled hollows, but afterwards became of a harder texture, as they dried and crystallized, than the higher rocks around them; the consequence of which is that the latter has been decomposed and washed away, while the basalt has been left to form the highest elevations. My opinion is that these steps, or stairs, at one time formed the beds of the ocean, or of great lakes, and that the substance of which they are composed was, for the most part, projected into the water, and there held in suspension till gradually deposited. There are, however, amidst these steps, and beneath them, masses of more compact and crystalline basalt, that bear evident signs of having been flows of lava.197
Reasoning from analogy at Jubbulpore, where some of the basaltic cappings of the hills had evidently been thrown out of craters long after this surface had been raised above the waters, and become the habitation both of vegetable and animal life, I made the first discovery of fossil remains in the Nerbudda valley. I went first to a hill within sight of my house in 1828,198 and searched exactly between the plateau of basalt that covered it and the stratum immediately below, and there I found several small trees with roots, trunks, and branches, all entire, and beautifully petrified. They had been only recently uncovered by the washing away of a part of the basaltic plateau. I soon after found some fossil bones of animals.199 Going over to Sāgar, in the end of 1830, and reasoning there upon the same analogy, I searched for fossil remains along the line of contact between the basalt and the surface upon which it had been deposited, and I found a grove of silicified palm- trees within a mile of the cantonments. These palm-trees had grown upon a calcareous deposit formed from springs rising out of the basaltic range of hills to the south. The commissariat officer had cut a road through this grove, and all the European officers of a large military station had been every day riding through it without observing the geological treasure; and it was some time before I could convince them that the stones which they had every day seen were really petrified palm-trees. The roots and trunks were beautifully perfect.200
CHAPTER 15
The cantonments of Sāgar are about two miles from the city and occupied by three regiments of native infantry, one of local horse, and a company of European artillery.201 The city occupies two sides of one of the most beautiful lakes of India, formed by a wall which unites two sandstone hills on the north side. The fort and part of the town stands upon this wall, which, according to tradition, was built by a wealthy merchant of the Banjāra caste.202 After he had finished it, the bed of the lake still remained dry; and he was told in a dream, or by a priest, that it would continue so till he should consent to sacrifice his own daughter, then a girl, and the young lad to whom she was affianced, to the tutelary god of the place. He accordingly built a little shrine in the centre of the valley, which was to become the bed of the lake, put the two children in, and built up the doorway. He had no sooner done so than the whole of the valley became filled with water, and the old merchant, the priest, the masons, and spectators, made their escape with much difficulty. From that time the lake has been inexhaustible; but no living soul of the Banjāra caste has ever since been known to drink of its waters. Certainly all of that caste at present religiously avoid drinking the water of the lake; and the old people of the city say that they have always done so since they can remember, and that they used to hear from their parents that they had always done so. In nothing does the Founder of the Christian religion appear more amiable than in His injunction, 'Suffer little children to come unto me, and forbid them not'. In nothing do the Hindoo deities appear more horrible than in the delight they are supposed to take in their sacrifice—it is everywhere the helpless, the female, and the infant that they seek to devour—and so it was among the Phoenicians and their Carthaginian colonies. Human sacrifices were certainly offered in the cities of Sāgar during the whole of the Marātha government up to the year 1800, when they were put a stop to by the local governor, Āsā Sāhib, a very humane man; and I once heard a very learned Brahman priest say that he thought the decline of his family and government arose from this innovation. 'There is', said he, 'no sin in not offering human sacrifices to the gods where none have been offered; but, where the gods have been accustomed to them, they are naturally annoyed when the rite is abolished, and visit the place and people with all kinds of calamities.' He did not seem to think that there was anything singular in this mode of reasoning, and perhaps three Brahman priests out of four would have reasoned in the same manner.203
On descending into the valley of the Nerbudda over the Vindhya range of hills from Bhopal, one may see by the side of the road, upon a spur of the hill, a singular pillar of sandstone rising in two spires, one turning above and rising over the other, to the height of from twenty to thirty feet. On a spur of a hill half a mile distant is another sandstone pillar not quite so high. The tradition is that the smaller pillar was the affianced bride of the taller one, who was a youth of a family of great eminence in these parts. Coming with his uncle to pay his first visit to his bride in the procession they call the 'barāt', he grew more and more impatient as he approached nearer and nearer, and she shared the feeling. At last, unable to restrain himself, he jumped upon his uncle's shoulder, and looked with all his might towards the spot where his bride was said to be seated. Unhappily she felt no less impatient than he did, and raised 'the fringed curtains of her eye', as he raised his, [and] they saw each other at the same moment. In that moment the bride, bridegroom, and uncle were all converted into stone pillars; and there they stand to this day a monument, in the estimation of the people, to warn men and womankind against too strong an inclination to indulge curiosity. It is a singular fact that in one of the most extensive tribes of the Gond population of Central India, to which this couple is said to have belonged, the bride always goes to the bridegroom in the procession of the 'barāt', to prevent a recurrence of this calamity. It is the bridegroom who goes to the bride among every other class of the people of India, as well Muhammadans as Hindoos. Whether the usage grew out of the tradition, or the tradition out of the usage, is a question that will admit of much being said on both sides. I can only vouch for the existence of both. I have seen the pillars, heard the tradition from the people, and ascertained the usage; as in the case of that of the Sāgar lake.
The Mahādēo sandstone hills, which in the Sātpura range overlook the Nerbudda to the south, rise to between four and five thousand feet above the level of the sea;204 and in one of the highest parts a fair was formerly, and is, perhaps, still held205 for the enjoyment of those who assemble to witness the self devotion of a few young men, who offer themselves as a sacrifice to fulfil the vows of their mothers. When a woman is without children she makes votive offerings to all the gods, who can, she thinks, assist her, and promises of still greater in case they should grant what she wants. Smaller promises being found of no avail, she at last promises her first-born, if a male, to the god of destruction, Mahādēo. If she gets a son, she conceals from him her vows till he has attained the age of puberty; she then communicates it [sic] to him, and enjoins him to fulfil it. He believes it to be his paramount duty to obey his mother's call; and from that moment he considers himself as devoted to the god. Without breathing to any living soul a syllable of what she has told him, he puts on the habit of a pilgrim or religious mendicant, visits all the celebrated temples dedicated to this god in different parts of India;206 and, at the annual fair on the Mahādēo hills, throws himself from a perpendicular height of four or five hundred feet, and is dashed to pieces upon the rocks below.207 If the youth does not feel himself quite prepared for the sacrifice on the first visit, he spends another year in pilgrimages, and returns to fulfil his mother's vow at the next fair. Some have, I believe, been known to postpone the sacrifice to a third fair; but the interval is always spent in painful pilgrimages to the celebrated temples of the god. When Sir R. Jenkins was the Governor-General's representative