Seriously, the Burmese girls are very pretty, and when I saw them I understood much that I had heard about — about our army in Flanders let us say.
Providence really helps those who do not help themselves. I went up a street, name unknown, attracted by the colour that was so wantonly flashed down its length. There is colour in Rajputana and in Southern India, and you can find a whole paletteful of raw tints at any down-country durbar; but the Burmese way of colouring is different. With the women the scarf, petticoat, and jacket are of three lively hues, and with the men putso and head-wrap are gorgeous. Thus you get your colours dashed down in dots against a background of dark timber houses set in green foliage. There are no canons of art anywhere, and every scheme of colouring depends on the power of the sun above. That is why men in a London fog do still believe in pale greens and sad reds. Give me lilac, pink, vermilion, lapis lazuli, and blistering blood red under fierce sunlight that mellows and modifies all. I had just made this discovery and was noting that the people treated their cattle kindly, when the driver of an absurd little hired carriage built to the scale of a fat Burma pony, volunteered to take me for a drive, and we drove in the direction of the English quarter of the town where the sahibs live in dainty little houses made out of the sides of cigar boxes. They looked as if they could be kicked in at a blow and (trust a Globe-trotter for evolving a theory at a minute’s notice) it is to avoid this fate that they are built for the most part on legs. The houses are not cantonment bred in any way — nor did the uneven ground and dusty reddish roads fit in with any part of the Indian Empire except it may be Ootacamund.
The pony wandered into a garden studded with lovely little lakes which, again, were studded with islands, and there were sahibs in flannels in the boats. Outside the park were pleasant little monasteries full of clean-shaved gentlemen in gold amber robes learning to renounce the world, the flesh, and the devil by chatting furiously amongst themselves, and at every corner stood the three little maids from school, almost exactly as they had been dismissed from the side scenes of the Savoy after the Mikado was over: and the strange part of it all was that every one laughed — laughed, so it seemed, at the sky above them because it was blue, at the sun because it was sinking, and at each other because they had nothing better to do. A small fat child laughed loudest of all, in spite of the fact that it was smoking a cheroot that ought to have made it deathly sick. The pagoda was always close at hand — as brilliant a mystery as when first sighted far down the river; but it changed its shape as we came nearer, and showed in the middle of a nest of hundreds of smaller pagodas. There appeared suddenly two colossal tigers (after the Burmese canons) in plaster on a hillside, and they were the guardians of Burma’s greatest pagoda. Round them rustled a great crowd of happy people in pretty dresses, and the feet of all were turned towards a great stoneway that ran from between the tigers even to the brow of the mound. But the nature of the stairs was peculiar. They were covered in for the most part by a tunnel, or it may have been a walled-in colonnade, for there were heavily gilt wooden pillars visible in the gloom. The afternoon was drawing on as I came to this strange place and saw that I should have to climb up a long, low hill of stairs to get to the pagoda.
Once or twice in my life I have seen a Globe-trotter literally gasping with jealous emotion because India was so much larger and more lovely than he had ever dreamed, and because he had only set aside three months to explore it in. My own sojourn in Rangoon was countable by hours, so I may be forgiven when I pranced with impatience at the bottom of the staircase because I could not at once secure a full, complete, and accurate idea of everything that was to be seen. The meaning of the guardian tigers, the inwardness of the main pagoda, and the countless little ones, was hidden from me. I could not understand why the pretty girls with cheroots sold little sticks and coloured candles to be used before the image of Buddha. Everything was incomprehensible to me, and there was none to explain. All that I could gather was that in a few days the great golden ‘htee that has been defaced by the earthquake would be hoisted into position with feasting and song, and that half Upper Burma was coming down to see the show.
I went forward between the two great beasts, across a whitewashed court, till I came to a flat-headed arch guarded by the lame, the blind, the leper, and the deformed. These plucked at my clothes as I passed, and moaned and whined: but the stream that disappeared up the gentle slope of the stairway took no notice of them. And I stepped into the semi-darkness of a long, long corridor flanked by booths, and floored with stones worn very smooth by human feet.
At the far end of the roofed corridor there was a breadth of evening sky, and at this point rose a second and much steeper flight of stairs, leading directly to the Shwedagon (this, by the way, is its real spelling). Down this staircase fell, from gloom to deeper gloom, a cascade of colour. At this point I stayed, because there was a beautiful archway of Burmese build, and adorned with a Chinese inscription, directly in front of me, and I conceived foolishly that I should find nothing more pleasant to look at if I went farther. Also, I wished to understand how such a people could produce the dacoit of the newspaper, and I knew that a great deal of promiscuous knowledge comes to him who sits down by the wayside. Then I saw a Face — which explained a good deal. The chin, jowl, lips, and neck were modelled faithfully on the lines of the worst of the Roman Empresses — the lolloping, walloping women that Swinburne sings about, and that we sometimes see pictures of. Above this gross perfection of form came the Mongoloid nose, narrow forehead, and flaring pig’s eyes. I stared intently, and the man stared back again, with admirable insolence, that puckered one corner of his mouth. Then he swaggered forward, and I was richer by a new face and a little knowledge. “I must make further inquiries at the Club,” said I, “but that man seems to be of the proper dacoit type. He could crucify on occasion.”
Then a brown baby came by in its mother’s arms and laughed, wherefore I much desired to shake hands with it, and grinned to that effect. The mother held out the tiny soft pud and laughed, and the baby laughed, and we all laughed together, because that seemed to be the custom of the country, and returned down the now dark corridor where the lamps of the stall-keepers were twinkling and scores of people were helping us to laugh. They must be a mild-mannered nation, the Burmese, for they leave little three-year-olds in charge of a whole wilderness of clay dolls or a menagerie of jointed tigers.
I had not actually entered the Shwedagon, but I felt just as happy as though I had.
In the Pegu Club I found a friend — a Punjabi — upon whose broad bosom I threw myself and demanded food and entertainment. He had not long since received a visit from the Commissioner of Peshawar, of all places in the world, and was not to be upset by sudden arrivals. But he had come down in the world hideously. Years ago in the Black North he used to speak the vernacular as it should be spoken, and was one of us.
“Daniel, how many socks master got?”
The unfinished peg fell from my fist. “Good Heavens!” said I, “is it possible that you — you — speak that disgusting pidgin-talk to your nauker? It’s enough to make one cry. You’re no better than a Bombaywallah.”
“I’m a Madrassi,” said he, calmly. “We all talk English to our boys here. Isn’t it beautiful? Now come along to the Gymkhana and then we’ll dine here. Daniel, master’s hat and stick get.”
There must be a few hundred men who are fairly behind the scenes of the Burma War — one of the least known and appreciated of any of our little affairs. The Pegu Club seemed to be full of men on their way up or down, and the conversation was but an echo of the murmur of conquest far away to the north.
“See that man over there. He was cut over the head the other day at Zoungloung-goo. Awfully tough man. That chap next him has been on the dacoit-hunt for about a year. He broke up Boh Mango’s gang: caught the Boh in a paddy field, y’know. The other man’s going home on sick leave — got a lump of iron somewhere in his system. Try our mutton; I assure you the Club is the on
ly place in Rangoon where you get mutton. Look here, you must not speak vernacular to our boys. Hi, boy! get master some more ice. They’re all Bombay men or Madrassis. Up at the front there are some Burman servants: but a real Burman will never work. He prefers being a simple little daku.”
“How much?”
“Dear little dacoit. We call ‘em dakus for short — sort o’ pet name. That’s the butter-fish. I forgot you didn’t get much fish up-country. Yes, I s’pose Rangoon has its advantages. You pay like a Prince. Take an ordinary married establishment. Little furnished house — one hundred and fifty rupees. Servants’ wages two twenty or two fifty. That’s four hundred at once. My dear fellow, a sweeper won’t take less than twelve or sixteen rupees a month here, and even then he’ll work for other houses. It’s worse than Quetta. Any man who comes to Lower Burma in the hope of living on his pay is a fool.”
Voice from lower end of table. “Dee fool. It’s different in Upper Burma, where you get command and travelling allowances.”
Another voice in the middle of a conversation. “They never got that story into the papers, but I can tell you we weren’t quite as quick in rushing the fort as they made believe. You see Boh Gwee had us in a regular trap, and by the time we had closed the line our men were being peppered front and rear: that jungle-fighting is the deuce and all. More ice please.”
Then they told me of the death of an old school-fellow under the ramp of the Minhla redoubt — does any one remember the affair at Minhla that opened the third Burmese ball?
“I was close to him,” said a voice. “He died in A.’s arms, I fancy, but I’m not quite sure. Anyhow, I know he died easily. He was a good fellow.”
“Thank you,” said I, “and now I think I’ll go;” and I went out into the steamy night, my head ringing with stories of battle, murder, and sudden death. I had reached the fringe of the veil that hides Upper Burma, and I would have given much to have gone up the river and seen a score of old friends, now jungle-worn men of war. All that night I dreamed of interminable staircases down which swept thousands of pretty girls, so brilliantly robed that my eyes ached at the sight. There was a great golden bell at the top of the stairs, and at the bottom, his face turned to the sky, lay poor old D — — dead at Minhla, and a host of unshaven ragamuffins in khaki were keeping guard over him.
No. III
THE CITY OF ELEPHANTS WHICH IS GOVERNED BY THE GREAT GOD OF IDLENESS, WHO LIVES ON THE TOP OF A HILL. THE HISTORY OF THREE GREAT DISCOVERIES AND THE NAUGHTY CHILDREN OF IQUIQUE.
“I built my soul a lordly pleasure-house Wherein at ease for aye to dwell, I said: Oh, soul, make merry and carouse, Dear soul, for all is well.”
So much for making definite programmes of travel beforehand. In my first letter I told you that I would go from Rangoon to Penang direct. Now we are lying off Moulmein in a new steamer which does not seem to run anywhere in particular. Why she should go to Moulmein is a mystery; but as every soul on the ship is a loafer like myself, no one is discontented. Imagine a shipload of people to whom time is no object, who have no desires beyond three meals a day and no emotions save those caused by a casual cockroach.
Moulmein is situated up the mouth of a river which ought to flow through South America, and all manner of dissolute native craft appear to make the place their home. Ugly cargo-steamers that the initiated call “Geordie tramps” grunt and bellow at the beautiful hills all round, and the pot-bellied British India liners wallow down the reaches. Visitors are rare in Moulmein — so rare that few but cargo-boats think it worth their while to come off from the shore.
Strictly in confidence I will tell you that Moulmein is not a city of this earth at all. Sindbad the Sailor visited it, if you recollect, on that memorable voyage when he discovered the burial-ground of the elephants.
As the steamer came up the river we were aware of first one elephant and then another hard at work in timber-yards that faced the shore. A few narrow-minded folk with binoculars said that there were mahouts upon their backs, but this was never clearly proven. I prefer to believe in what I saw — a sleepy town, just one house thick, scattered along a lovely stream and inhabited by slow, solemn elephants, building stockades for their own diversion. There was a strong scent of freshly sawn teak in the air — we could not see any elephants sawing — and occasionally the warm stillness was broken by the crash of the log. When the elephants had got an appetite for luncheon they loafed off in couples to their club, and did not take the trouble to give us greeting and the latest mail papers; at which we were much disappointed, but took heart when we saw upon a hill a large white pagoda surrounded by scores of little pagodas. “This,” we said with one voice, “is the place to make an excursion to,” and then shuddered at our own profanity, for above all things we did not wish to behave like mere vulgar tourists.
The ticca-gharies at Moulmein are three sizes smaller than those of Rangoon, as the ponies are no bigger than decent sheep. Their drivers trot them uphill and down, and as the ghari is extremely narrow and the roads are anything but good, the exercise is refreshing. Here again all the drivers are Madrassis.
I should better remember what that pagoda was like had I not fallen deeply and irrevocably in love with a Burmese girl at the foot of the first flight of steps. Only the fact of the steamer starting next noon prevented me from staying at Moulmein forever and owning a pair of elephants. These are so common that they wander about the streets, and, I make no doubt, could be obtained for a piece of sugar-cane.
Leaving this far too lovely maiden, I went up the steps only a few yards, and, turning me round, looked upon a view of water, island, broad river, fair grazing ground, and belted wood that made me rejoice that I was alive. The hillside below me and above me was ablaze with pagodas — from a gorgeous golden and vermilion beauty to a delicate grey stone one just completed in honour of an eminent priest lately deceased at Mandalay. Far above my head there was a faint tinkle, as of golden bells, and a talking of the breezes in the tops of the toddy-palms. Wherefore I climbed higher and higher up the steps till I reached a place of great peace, dotted with Burmese images, spotlessly clean. Here women now and again paid reverence. They bowed their heads and their lips moved, because they were praying. I had an umbrella — a black one — in my hand, deck-shoes upon my feet, and a helmet upon my head. I did not pray — I swore at myself for being a Globe-trotter, and wished that I had enough Burmese to explain to these ladies that I was sorry and would have taken off my hat but for the sun. A Globe-trotter is a brute. I had the grace to blush as I tramped round the pagoda. That will be remembered to me for righteousness. But I stared horribly — at a gold and red side-temple with a beautifully gilt image of Buddha in it — at the grim figures in the niches at the base of the main pagoda — at the little palms that grew out of the cracks in the tiled paving of the court — at the big palms above, and at the low hung bronze bells that stood at each corner for the women to smite with stag-horns. Upon one bell rang this amazing triplet in English, evidently the composition of the caster, who completed his work — and now, let us hope, has reached Nibban — thirty-five years ago: —
“He who destroyed this Bell They must be in the great Hel And unable to coming out.”
I respect a man who is not able to spell Hell properly. It shows that he has been brought up in an amiable creed. You who come to Moulmein treat this bell with respect, and refrain from playing with it, for that hurts the feelings of the worshippers.
In the base of the pagoda were four rooms, lined as to three sides with colossal plaster figures, before each of whom burned one solitary dip whose rays fought with the flood of evening sunshine that came through the windows, and the room was filled with a pale yellow light — unearthly to stand in. Occasionally a woman crept in to one of these rooms to pray, but nearly all the company stayed in the courtyard; but those that faced the figures prayed more zealously than the others, so I judged that their troubles were the greater. Of the actual cult I knew less than nothing; for the neatly bound E
nglish books that we read make no mention of pointing red-tipped straws at a golden image, or of the banging of bells after the custom of worshippers in a Hindu temple. It must be a genial one, however. To begin with, it is quiet and carried on among the fairest possible surroundings that ever landscape offered.
In this particular case, the massive white pagoda shot into the blue from the west of a walled hill that commanded four separate and desirable views as you looked either at the steamer in the river below, the polished silver reaches to the left, the woods to the right, or the roofs of Moulmein to the landward. Between each pause of the rustling of dresses and the low-toned talk of the women fell, from far above, the tinkle of innumerable metal leaves which were stirred by the breeze as they hung from the ‘htee of the pagoda. A golden image winked in the sun; the painted ones stared straight in front of them over the heads of the worshippers, and somewhere below a mallet and a plane were lazily helping to build yet another pagoda in honour of the Lord of the Earth.
Sitting in meditation while the Professor went round with a sacrilegious camera, to the vast terror of the Burmese youth, I made two notable discoveries and nearly went to sleep over them. The first was that the Lord of the Earth is Idleness — thick slab idleness with a little religion stirred in to keep it sweet, and the second was that the shape of the pagoda came originally from a bulging toddy-palm trunk. There was one between me and the far-off sky line, and it exactly duplicated the outlines of a small grey stone building.
Complete Works of Rudyard Kipling (Illustrated) Page 665