'Perhaps,' she said, with a little laugh and a side-glance at her husband--'perhaps, if he had gone with the thakin to Rangoon, he might have fallen in love with someone there and forgotten me; for I know they are very pretty, those Rangoon ladies, and of better manners than I, who am but a jungle girl.'

And when I asked her what it was like in the forest, she said it was the most beautiful place in all the world.

Things do not always go so well. Parents may be obdurate, and flight be impossible; or even her love may not be returned, and then terrible things happen. I have held, not once nor twice alone, inquests over the bodies, the fair, innocent bodies, of quite young girls who died for love. Only that, because their love was unreturned; and so the sore little heart turned in her trouble to the great river, and gave herself and her hot despair to the cold forgetfulness of its waters.

They love so greatly that they cannot face a world where love is not.

All the country is full of the romance of love--of love pa.s.sionate and great as woman has ever felt. It seems to me here that woman has something of the pa.s.sions of man, not only the enduring affection of a woman, but the hot love and daring of a man. It is part of their heritage, perhaps, as a people in their youth. One sees so much of it, hears so much of it, here. I have seen a girl in man's attire killed in a surprise attack upon an insurgent camp. She had followed her outlawed lover there, and in the melee she caught up sword and gun to fight by his side, and was cut down through neck and shoulder; for no one could tell in the early dawn that it was a girl.

She died about an hour afterwards, and though I have seen many sorrowful things in many lands, in war and out of it, the memory of that dying girl, held up by one of the mounted police, sobbing out her life beneath the wild forest shadow, with no one of her s.e.x, no one of her kin to help her, comes back to me as one of the saddest and strangest.

Her lover was killed in action some time later fighting against us, and he died as a brave man should, his face to his enemy. He played his game, he lost, and paid; but the girl?

I have seen and heard so much of this love of women and of its tragedies. Perhaps it is that to us it is usually the tragedies that are best remembered. Happiness is void of interest. And this love may be, after all, a good thing. But I do not know. Sometimes I think they would be happier if they could love less, if they could take love more quietly, more as a matter of course, as something that has to be gone through, as part of a life's training; not as a thing that swallows up all life and death and eternity in one pa.s.sion.

In Burmese the love-songs are in a short, sweet rhythm, full of quaint conceits and word-music. I cannot put them into English verse, or give the flow of the originals in a translation. It always seems to me that Don Quixote was right when he said that a translation was like the wrong side of an embroidered cloth, giving the design without the beauty. But even in the plain, rough outline of a translation there is beauty here, I think:

_From a Man to a Girl._

The moon wooed the lotus in the night, the lotus was wooed by the moon, and my sweetheart is their child. The blossom opened in the night, and she came forth; the petals moved, and she was born.

She is more beautiful than any blossom; her face is as delicate as the dusk; her hair is as night falling over the hills; her skin is as bright as the diamond. She is very full of health, no sickness can come near her.

When the wind blows I am afraid, when the breezes move I fear. I fear lest the south wind take her, I tremble lest the breath of evening woo her from me--so light is she, so graceful.

Her dress is of gold, even of silk and gold, and her bracelets are of fine gold. She hath precious stones in her ears, but her eyes, what jewels can compare unto them?

She is proud, my mistress; she is very proud, and all men are afraid of her. She is so beautiful and so proud that all men fear her.

In the whole world there is none anywhere that can compare unto her.

CHAPTER XV

WOMEN--II

'The husband is lord of the wife.'

_Laws of Manu._

Marriage is not a religious ceremony among the Burmese. Religion has no part in it at all; as religion has refrained from interfering with Government, so does it in the relations of man and wife. Marriage is purely a worldly business, like entering into partnership; and religion, the Buddhist religion, has nothing to do with such things. Those who accept the teachings of the great teacher in all their fulness do not marry.

Indeed, marriage is not a ceremony at all. It is strange to find that the Burmese have actually no necessary ceremonial. The Laws of Manu, which are the laws governing all such matters, make no mention of any marriage ceremony; it is, in fact, a status. Just as two men may go into partnership in business without executing any deed, so a man and a woman may enter into the marriage state without undergoing any form. Amongst the richer Burmese there is, however, sometimes a ceremony.

Friends are called to the wedding, and a ribbon is stretched round the couple, and then their hands are clasped; they also eat out of the same dish. All this is very pretty, but not at all necessary.

It is, indeed, not a settled point in law what const.i.tutes a marriage, but there are certain things that will render it void. For instance, no marriage can be a marriage without the consent of the girl's parents if she be under age, and there are certain other conditions which must be fulfilled.

But although there be this doubt about the actual ceremony of marriage, there is none at all about the status. There is no confusion between a woman who is married and a woman who is not. The condition of marriage is well known, and it brings the parties under the laws that pertain to husband and wife. A woman not married does not, of course, obtain these privileges; there is a very strict line between the two.

Amongst the poorer people a marriage is frequently kept secret for several days. The great pomp and ceremony which with us, and occasionally with a few rich Burmese, consecrate a man and a woman to each other for life, are absent at the greater number of Burmese marriages; and the reason they tell me is that the girl is shy. She does not like to be stared at, and wondered at, as a maiden about to be a wife; it troubles her that the affairs of her heart, her love, her marriage, should be so public. The young men come at night and throw stones upon the house roof, and demand presents from the bridegroom. He does not mind giving the presents; but he, too, does not like the publicity. And so marriage, which is with most people a ceremony performed in full daylight with all accessories of display, is with the Burmese generally a secret. Two or three friends, perhaps, will be called quietly to the house, and the man and woman will eat together, and thus become husband and wife. Then they will separate again, and not for several days, or even weeks perhaps, will it be known that they are married; for it is seldom that they can set up house for themselves just at once. Often they will marry and live apart for a time with their parents. Sometimes they will go and live together with the man's parents, but more usually with the girl's mother. Then after a time, when they have by their exertions made a little money, they build a house and go to live there; but sometimes they will live on with the girl's parents for years.

A girl does not change her name when she marries, nor does she wear any sign of marriage, such as a ring. Her name is always the same, and there is nothing to a stranger to denote whether she be married or not, or whose wife she is; and she keeps her property as her own. Marriage does not confer upon the husband any power over his wife's property, either what she brings with her, what she earns, or what she inherits subsequently; it all remains her own, as does his remain his own. But usually property acquired after marriage is held jointly. You will inquire, for instance, who is the owner of this garden, and be told Maung Han, Ma Shwe, the former being the husband's name and the latter the wife's. Both names are used very frequently in business and in legal proceedings, and indeed it is usual for both husband and wife to sign all deeds they may have occasion to execute. Nothing more free than a woman's position in the marriage state can be imagined. By law she is absolutely the mistress of her own property and her own self; and if it usually happens that the husband is the head of the house, that is because his nature gives him that position, not any law.

With us marriage means to a girl an utter breaking of her old ties, the beginning of a new life, of new duties, of new responsibilities. She goes out into a new and unknown world, full of strange facts, leaving one dependence for another, the shelter of a father for the shelter of a husband. She has even lost her own name, and becomes known but as the mistress of her husband; her soul is merged in his. But in Burma it is not so at all. She is still herself, still mistress of herself, an equal partner for life.

I have said that the Burmese have no ideals, and this is true; but in the Laws of Manu there are laid down some of the requisite qualities for a perfect wife. There are seven kinds of wife, say the Laws of Manu: a wife like a thief, like an enemy, like a master, like a friend, like a sister, like a mother, like a slave. The last four of these are good, but the last is the best, and these are some of her qualities:

'She should fan and soothe her master to sleep, and sit by him near the bed on which he lies. She will fear and watch lest anything should disturb him. Every noise will be a terror to her; the hum of a mosquito as the blast of a trumpet; the fall of a leaf without will sound as loud as thunder. Even she will guard her breath as it pa.s.ses her lips to and fro, lest she awaken him whom she fears.

'And she will remember that when he awakens he will have certain wants.

She will be anxious that the bath be to his custom, that his clothes are as he wishes, that his food is tasteful to him. Always she will have before her the fear of his anger.'

It must be remembered that the Laws of Manu are of Indian origin, and are not totally accepted by the Burmese. I fear a Burmese girl would laugh at this ideal of a wife. She would say that if a wife were always afraid of her husband's wrath, she and he, too, must be poor things. A household is ruled by love and reverence, not by fear. A girl has no idea when she marries that she is going to be her husband's slave, but a free woman, yielding to him in those things in which he has most strength, and taking her own way in those things that pertain to a woman. She has a very keen idea of what things she can do best, and what things she should leave to her husband. Long experience has taught her that there are many things she should not interfere with; and she knows it is experience that has proved it, and not any command. She knows that the reason women are not supposed to interfere in public affairs is because their minds and bodies are not fitted for them. Therefore she accepts this, in the same way as she accepts physical inferiority, as a fact against which it is useless and silly to declaim, knowing that it is not men who keep her out, but her own unfitness. Moreover, she knows that it is made good to her in other ways, and thus the balance is redressed. You see, she knows her own strength and her own weakness. Can there be a more valuable knowledge for anyone than this?

In many ways she will act for her husband with vigour and address, and she is not afraid of appearing in his name or her own in law courts, for instance, or in transacting certain kinds of business. She knows that she can do certain business as well as or better than her husband, and she does it. There is nothing more remarkable than the way in which she makes a division of these matters in which she can act for herself, and those in which, if she act at all, it is for her husband.

Thus, as I have said, she will, as regards her own property or her own business, act freely in her own name, and will also frequently act for her husband too. They will both sign deeds, borrow money on joint security, lend money repayable to them jointly. But in public affairs she will never allow her name to appear at all. Not that she does not take a keen interest in such things. She lives in no world apart; all that affects her husband interests her as keenly as it does him. She lives in a world of men and women, and her knowledge of public affairs, and her desire and powers of influencing them, is great. But she learnt long ago that her best way is to act through and by her husband, and that his strength and his name are her bucklers in the fight. Thus women are never openly concerned in any political matters. How strong their feeling is can better be ill.u.s.trated by a story than in any other way.

In 1889 I was stationed far away on the north-west frontier of Burma, in charge of some four thousand square miles of territory which had been newly incorporated. I went up there with the first column that ever penetrated that country, and I remained there when, after the partial pacification of the district, the main body of the troops were withdrawn. It was a fairly exciting place to live in. To say nothing of the fever which swept down men in batches, and the trans-frontier people who were always peeping over to watch a good opportunity for a raid, my own charge simply swarmed with armed men, who seemed to rise out of the very ground--so hard was it to follow their movements--attack anywhere they saw fit, and disappear as suddenly. There was, of course, a considerable force of troops and police to suppress these insurgents, but the whole country was so roadless, so unexplored, such a tangled labyrinth of hill and forest, dotted with spa.r.s.e villages, that it was often quite impossible to trace the bands who committed these attacks; and to the sick and weary pursuers it sometimes seemed as if we should never restore peace to the country.

The villages were arranged in groups, and over each group there was a headman with certain powers and certain duties, the princ.i.p.al of the latter being to keep his people quiet, and, if possible, protect them from insurgents.

Now, it happened that among these headmen was one named Saw Ka, who had been a free-lance in his day, but whose services were now enlisted on the side of order--or, at least, we hoped so. He was a fighting-man, and rather fond of that sort of exercise; so that I was not much surprised one day when I got a letter from him to say that his villagers had pursued and arrested, after a fight, a number of armed robbers, who had tried to lift some of the village cattle. The letter came to me when I was in my court-house, a tent ten feet by eight, trying a case. So, saying I would see Saw Ka's people later, and giving orders for the prisoners to be put in the lock-up, I went on with my work. When my case was finished, I happened to notice that among those sitting and waiting without my tent-door was Saw Ka himself, so I sent to call him in, and I complimented him upon his success. 'It shall be reported,' I said, 'to the Commissioner, who will, no doubt, reward you for your care and diligence in the public service.'

As I talked I noticed that the man seemed rather bewildered, and when I had finished he said that he really did not understand. He was aware, he added modestly, that he was a diligent headman, always active in good deeds, and a terror to dacoits and other evil-doers; but as to these particular robbers and this fighting he was a little puzzled.

I was considerably surprised, naturally, and I took from the table the Burmese letter describing the affair. It began, 'Your honour, I, Maung Saw Ka, headman,' etc., and was in the usual style. I handed it to Saw Ka, and told him to read it. As he read, his wicked black eyes twinkled, and when he had finished he said he had not been home for a week.

'I came in from a visit to the river,' he said, 'where I have gathered for your honour some private information. I had not been here five minutes before I was called in. All this the letter speaks of is news to me, and must have happened while I was away.'

'Then, who wrote the letter?' I asked.

'Ah!' he said, 'I think I know; but I will go and make sure.'

Then Saw Ka went to find the guard who had come in with the prisoners, and I dissolved court and went out shooting. After dinner, as we sat round a great bonfire before the mess, for the nights were cold, Saw Ka and his brother came to me, and they sat down beside the fire and told me all about it.

It appeared that three days after Saw Ka left his village, some robbers came suddenly one evening to a small hamlet some two miles away and looted from there all the cattle, thirty or forty head, and went off with them. The frightened owners came in to tell the headman about it, and in his absence they told his wife. And she, by virtue of the order of appointment as headman, which was in her hands, ordered the villagers to turn out and follow the dacoits. She issued such government arms as she had in the house, and the villagers went and pursued the dacoits by the cattle tracks, and next day they overtook them, and there was a fight. When the villagers returned with the cattle and the thieves, she had the letter written to me, and the prisoners were sent in, under her husband's brother, with an escort. Everything was done as well, as successfully, as if Saw Ka himself had been present. But if it had not been for the accident of Saw Ka's sudden appearance, I should probably never have known that this exploit was due to his wife; for she was acting for her husband, and she would not have been pleased that her name should appear.

'A good wife,' I said to Saw Ka.

'Like many,' he answered.

But in her own line she has no objection to publicity. I have said that nearly all women work, and that is so. Married or unmarried, from the age of sixteen or seventeen, almost every woman has some occupation besides her own duties. In the higher cla.s.ses she will have property of her own to manage; in the lower cla.s.ses she will have some trade. I cannot find that in Burma there have ever been certain occupations told off for women in which they may work, and others tabooed to them. As there is no caste for the men, so there is none for the women. They have been free to try their hands at anything they thought they could excel in, without any fear of public opinion. But nevertheless, as is inevitable, it has been found that there are certain trades in which women can compete successfully with men, and certain others in which they cannot. And these are not quite the same as in the West. We usually consider sewing to be a feminine occupation. In Burma, there being no elaborately cut and trimmed garments, the amount of sewing done is small, but that is usually done by men. Women often own and use small hand-machines, but the treadles are always used by men only. As I am writing, my Burmese orderly is sitting in the garden sewing his jacket.

He is usually sewing when not sent on messages. He seems to sew very well.