the magnetic fluids of the
atmosphere," says the Mantram, book v., verse 23. And I cannot help
wondering whether this apparent superstition may not contain a deeper
meaning. It is difficult, I own, to part with our favorite theories
about all the customs of ancient heathendom being mere ignorant
superstitions. But have not some vague notions of these customs being
founded originally on a true knowledge of scientific principles found
their way amongst European scientific circles? At first sight the idea
seems untenable. But why may we not suppose that the ancients prescribed
this observance in the full knowledge that the effect of electricity
upon the organs of digestion is truly beneficial? People who have
studied the ancient philosophy of India with a firm resolve to penetrate
the hidden meaning of its aphorisms have for the most part grown
convinced that electricity and its effects were known to a considerable
extent to some philosophers, as, for instance, to Patanjali. Charaka and
Sushruta had pro-pounded the system of Hippocrates long before the time
of him who in Europe is supposed to be the "father of medicine." The
Bhadrinath temple of Vishnu possesses a stone bearing evident proof of
the fact that Surya-Sidhanta knew and calculated the expansive force of
steam many centuries ago. The ancient Hindus were the first to determine
the velocity of light and the laws of its reflection; and the table of
Pythagoras and his celebrated theorem of the square of hypotenuse are to
be found in the ancient books of Jyotisha. All this leads us to suppose
that ancient Aryans, when instituting the strange custom of wearing
silk during meals, had something serious in view, more serious, at all
events, than the "dismissing of demons."

Having entered the "refectory," we immediately noticed what were the
Hindu precautions against their being polluted by our presence. The
stone floor of the hall was divided into two equal parts. This division
consisted of a line traced in chalk, with Kabalistic signs at either
end. One part was destined for the host's party and the guests belonging
to the same caste, the other for ourselves. On our side of the hall
there was yet a third square to contain Hindus of a different caste. The
furniture of the two bigger squares was exactly similar. Along the two
opposite walls there were narrow carpets spread on the floor, covered
with cushions and low stools. Before every occupant there was an oblong