In a debate in the Uggard gabagab no one can have a “standing” except a party in interest; and as a consequence of this enlightened policy every bill that is passed is found to be most intelligently adapted to its purpose.
The original intent of this requirement was that members having no pecuniary interest in a proposed law at the time of its inception should not embarrass the proceedings and pervert the result; but the inhibition is now thought to be sufficiently observed by formal public acceptance of a nominal bribe to vote one way or the other. It is of course understood that behind the nominal bribe is commonly a more substantial one of which there is no record. To an American accustomed to the incorrupt methods of legislation in his own country the spectacle of every member of the Uggard gabagab qualifying himself to vote by marching up, each in his turn as his name is called, to the proponent of the bill, or to its leading antagonist, and solemnly receiving a tonusi (the smallest coin of the realm) is exceedingly novel. When I ventured to mention to the King my lack of faith in the principle upon which this custom is founded, he replied:
“Heart of my soul, if you and your compatriots distrust the honesty and intelligence of an interested motive why is it that in your own courts of law, as you describe them, no private citizen can institute a civil action to right the wrongs of anybody but himself?”
I had nothing to say and the King proceeded: “And why is it that your judges will listen to no argument from any one who has not acquired a selfish concern in the matter?”
“O, your Majesty,” I answered with animation, “they listen to attorneys-general, district attorneys and salaried officers of the law generally, whose prosperity depends in no degree upon their success; who prosecute none but those whom they believe to be guilty; who are careful to present no false nor misleading testimony and argument; who are solicitous that even the humblest accused person shall be accorded every legal right and every advantage to which he is entitled; who, in brief, are animated by the most humane sentiments and actuated by the purest and most unselfish motives.”
The King’s discomfiture was pitiful: he retired at once from the capital and passed a whole year pasturing his flock of tigers in the solitudes beyond the River of Wine. Seeing that I would henceforth be persona non grata at the palace, I sought obscurity in the writing and publication of books. In this vocation I was greatly assisted by a few standard works that had been put ashore with me in my sea-chest.
The literature of Ug is copious and of high merit, but consists altogether of fiction—mainly history, biography, theology and novels. Authors of exceptional excellence receive from the state marks of signal esteem, being appointed to the positions of laborers in the Department of Highways and Cemeteries. Having been so fortunate as to win public favor and attract official attention by my locally famous works, “The Decline and Fall of the Roman Empire,” “David Copperfield,” “Pilgrim’s Progress,” and “Ben Hur,” I was myself that way distinguished and my future assured.
Unhappily, through ignorance of the duties and dignities of the position I had the mischance to accept a gratuity for sweeping a street crossing and was compelled to flee for my life.
Disguising myself as a sailor I took service on a ship that sailed due south into the unknown Sea.
It is now many years since my marooning on Ug, but my recollection of the country, its inhabitants and their wonderful manners and customs is exceedingly vivid. Some small part of what most interested me I shall here set down.
The Uggards are, or fancy themselves, a warlike race: nowhere in those distant seas are there any islanders so vain of their military power, the consciousness of which they acquired chiefly by fighting one another. Many years ago, however, they had a war with the people of another island kingdom, called Wug. The Wuggards held dominion over a third island, Scamadumclitchclitch, whose people had tried to throw off the yoke. In order to subdue them—at least to tears—it was decided to deprive them of garlic, the sole article of diet known to them and the Wuggards, and in that country dug out of the ground like coal. So the Wuggards in the rebellious island stopped up all the garlic mines, supplying their own needs by purchase from foreign trading proas. Having few cowrie shells, with which to purchase, the poor Scamadumclitchclitchians suffered a great distress, which so touched the hearts of the compassionate Uggards—a most humane and conscientious people—that they declared war against the Wuggards and sent a fleet of proas to the relief of the sufferers. The fleet established a strict blockade of every port in Scamadumclitchclitch, and not a clove of garlic could enter the island. That compelled the Wuggard army of occupation to reopen the mines for its own subsistence.
All this was told to me by the great and good and wise Jogogle-Zadester, King of Ug.
“But, your Majesty,” I said, “what became of the poor Scamadumclitchclitchians?”
“They all died,” he answered with royal simplicity.
“Then your Majesty’s humane intervention,” I said, “was not entirely—well, fattening?”
“The fortune of war,” said the King, gravely, looking over my head to signify that the interview was at an end; and I retired from the Presence on hands and feet, as is the etiquette in that country.
As soon as I was out of hearing I threw a stone in the direction of the palace and said: “I never in my life heard of such a cold-blooded scoundrel!”
In conversation with the King’s Prime Minister, the famous Grumsquutzy, I asked him how it was that Ug, being a great military power, was apparently without soldiers.
“Sir,” he replied, courteously shaking his fist under my nose in sign of amity, “know that when Ug needs soldiers she enlists them. At the end of the war they are put to death.”
“Visible embodiment of a great nation’s wisdom,” I said, “far be it from me to doubt the expediency of that military method; but merely as a matter of economy would it not be better to keep an army in time of peace than to be compelled to create one in time of war?”
“Ug is rich,” he replied; “we do not have to consider matters of economy.
There is among our people a strong and instinctive distrust of a standing army.”
“What are they afraid of,” I asked—what do they fear that it will do?”
“It is not what the army may do,” answered the great man, “but what it may prevent others from doing. You must know that we have in this land a thing known as Industrial Discontent.”
“Ah, I see,” I exclaimed, interrupting—“the industrial classes fear that the army may destroy, or at least subdue, their discontent.”
The Prime Minister reflected profoundly, standing the while, in order that he might assist his faculties by scratching himself, even as we, when thinking, scratch our heads.
“No,” he said presently; “I don’t think that is quite what they apprehend—they and the writers and statesmen who speak for them. As I said before, what is feared in a case of industrial discontent is the army’s preventive power. But I am myself uncertain what it is that these good souls dislike to have the army prevent. I shall take the customary means to learn.”
Having occasion on the next day to enter the great audience hall of the palace I observed in gigantic letters running across the entire side opposite the entrance this surprising inscription: “In a strike, what do you fear that the army will prevent which ought to be done?”
Facing the entrance sat Grumsquutzy, in his robes of office and surrounded by an armed guard. At a little distance stood two great black slaves, each bearing a scourge of thongs. All about them the floor was slippery with blood. While I wondered at all this two policemen entered, having between them one whom I recognized as a professional Friend of the People, a great orator, keenly concerned for the interests of Labor. Shown the inscription and unable or unwilling to answer, he was given over to the two blacks and, being stripped to the skin, was beaten with the whips until he bled copiously and his cries resounded through the palace. His ears were then shorn away and he was thrown i
nto the street. Another Friend of the People was brought in, and treated in the same way; and the inquiry was continued, day after day, until all had been interrogated. But Grumsquutzy got no answer.
A most extraordinary and interesting custom of the Uggards is called the Naganag and has existed, I was told, for centuries. Immediately after every war, and before the returned army is put to death, the chieftains who have held high command and their official head, the Minister of National Displeasure, are conducted with much pomp to the public square of Nabootka, the capital. Here all are stripped naked, deprived of their sight with a hot iron and armed with a club each. They are then locked in the square, which has an inclosing wall thirty clowgebs high. A signal is given and they begin to fight. At the end of three days the place is entered and searched. If any of the dead bodies has an unbroken bone in it the survivors are boiled in wine; if not they are smothered in butter.
Upon the advantages of this custom—which surely has not its like in the whole world—I could get little light. One public official told me its purpose was “peace among the victorious”; another said it was “for gratification of the military instinct in high places,” though if that is so one is disposed to ask “What was the war for?” The Prime Minister, profoundly learned in all things else, could not enlighten me, and the commander-in-chief in the Wuggard war could only tell me, while on his way to the public square, that it was “to vindicate the truth of history.”
In all the wars in which Ug has engaged in historic times that with Wug was the most destructive of life. Excepting among the comparatively few troops that had the hygienic and preservative advantage of personal collision with the enemy, the mortality was appalling. Regiments exposed to the fatal conditions of camp life in their own country died like flies in a frost. So pathetic were the pleas of the sufferers to be led against the enemy and have a chance to live that none hearing them could forbear to weep. Finally a considerable number of them went to the seat of war, where they began an immediate attack upon a fortified city, for their health; but the enemy’s resistance was too brief materially to reduce the death rate and the men were again in the hands of their officers. On their return to Ug they were so few that the public executioners charged with the duty of reducing the army to a peace footing were themselves made ill by inactivity.
As to the navy, the war with Wug having shown the Uggard sailors to be immortal, their government knows not how to get rid of them, and remains a great sea power in spite of itself. I ventured to suggest mustering out, but neither the King nor any Minister of State was able to form a conception of any method of reduction and retrenchment but that of the public headsman.
It is said—I do not know with how much truth—that the defeat of Wug was made easy by a certain malicious prevision of the Wuggards themselves: something of the nature of heroic self-sacrifice, the surrender of a present advantage for a terrible revenge in the future. As an instance, the commander of the fortified city already mentioned is reported to have ordered his garrison to kill as few of their assailants as possible.
“It is true,” he explained to his subordinates, who favored a defense to the death—“it is true this will lose us the place, but there are other places; you have not thought of that.”
They had not thought of that.
“It is true, too, that we shall be taken prisoners, but”—and he smiled grimly—“we have fairly good appetites, and we must be fed. That will cost something, I take it. But that is not the best of it. Look at that vast host of our enemies—each one of them a future pensioner on a fool people.
If there is among us one man who would willingly deprive the Uggard treasury of a single dependent—who would spare the Uggard pigs one gukwam of expense, let the traitor stand forth.”
No traitor stood forth, and in the ensuing battles the garrison, it is said, fired only blank cartridges, and such of the assailants as were killed incurred that mischance by falling over their own feet.
It is estimated by Wuggard statisticians that in twenty years from the close of the war the annual appropriation for pensions in Ug will amount to no less than one hundred and sixty gumdums to every enlisted man in the kingdom. But they know not the Uggard customs of exterminating the army. THE DOG IN GANEGWAG
A about the end of the thirty-seventh month of our voyage due south from Ug we sighted land, and although the coast appeared wild and inhospitable, the captain decided to send a boat ashore in search of fresh water and provisions, of which we were in sore need. I was of the boat’s crew and thought myself fortunate in being able to set foot again upon the earth.
There were seven others in the landing party, including the mate, who commanded.
Selecting a sheltered cove, which appeared to be at the mouth of a small creek, we beached the boat, and leaving two men to guard it started inland toward a grove of trees. Before we reached it an animal came out of it and advanced confidently toward us, showing no signs of either fear or hostility. It was a hideous creature, not altogether like anything that we had ever seen, but on its close approach we recognized it as a dog, of an unimaginably loathsome breed. As we were nearly famished one of the sailors shot it for food. Instantly a great crowd of persons, who had doubtless been watching us from among the trees, rushed upon us with fierce exclamations and surrounded us, making the most threatening gestures and brandishing unfamiliar weapons. Unable to resist such odds we were seized, bound with cords and dragged into the forest almost before we knew what had happened to us. Observing the nature of our reception the ship’s crew hastily weighed anchor and sailed away. We never again saw them.
Beyond the trees concealing it from the sea was a great city, and thither we were taken. It was Gumammam, the capital of Ganegwag, whose people are dog-worshipers. The fate of my companions I never learned, for although I remained in the country for seven years, much of the time as a prisoner, and learned to speak its language, no answer was ever given to my many inquiries about my unfortunate friends.
The Ganegwagians are an ancient race with a history covering a period of ten thousand supintroes. In stature they are large, in color blue, with crimson hair and yellow eyes. They live to a great age, sometimes as much as twenty supintroes, their climate being so wholesome that even the aged have to sail to a distant island in order to die. Whenever a sufficient number of them reach what they call “the age of going away”
they embark on a government ship and in the midst of impressive public rites and ceremonies set sail for “the Isle of the Happy Change.” Of their strange civilization, their laws, manners and customs, their copper clothing and liquid houses I have written—at perhaps too great length—in my famous book, “Ganegwag the Incredible.” Here I shall confine myself to their religion, certainly the most amazing form of superstition in the world.
Nowhere, it is believed, but in Ganegwag has so vile a creature as the dog obtained general recognition as a deity. There this filthy beast is considered so divine that it is freely admitted to the domestic circle and cherished as an honored guest. Scarcely a family that is able to support a dog is without one, and some have as many as a half-dozen. Indeed, the dog is the special deity of the poor, those families having most that are least able to maintain them. In some sections of the country, particularly the southern and southwestern provinces, the number of dogs is estimated to be greater than that of the children, as is the cost of their maintenance. In families of the rich they are fewer in number, but more sacredly cherished, especially by the female members, who lavish upon them a wealth of affection not always granted to the husband and children, and distinguish them with indescribable attentions and endearments.
Nowhere is the dog compelled to make any other return for all this honor and benefaction than a fawning and sycophantic demeanor toward those who bestow them and an insulting and injurious attitude toward strangers who have dogs of their own, and toward other dogs. In any considerable town of the realm not a day passes but the public newsman relates in the most matter-of-fact an
d unsympathetic way to his circle of listless auditors painful instances of human beings, mostly women and children, bitten and mangled by these ferocious animals without provocation.
In addition to these ravages of the dog in his normal state are a vastly greater number of outrages committed by the sacred animal in the fury of insanity, for he has an hereditary tendency to madness, and in that state his bite is incurable, the victim awaiting in the most horrible agony the sailing of the next ship to the Isle of the Happy Change, his suffering imperfectly medicined by expressions of public sympathy for the dog.
A cynical citizen of Gumammam said to the writer of this narrative: “My countrymen have three hundred kinds of dogs, and only one way to hang a thief.” Yet all the dogs are alike in this, that none is respectable.
Withal, it must be said of this extraordinary people that their horrible religion is free from the hollow forms and meaningless ceremonies in which so many superstitions of the lower races find expression. It is a religion of love, practical, undemonstrative, knowing nothing of pageantry and spectacle. It is hidden in the lives and hearts of the people; a stranger would hardly know of its existence as a distinct faith. Indeed, other faiths and better ones (one of them having some resemblance to a debased form of Christianity) co-exist with it, sometimes in the same mind.
Collection Page 8