'And how pretty!' said a man steering in the stern. 'Come!' he cried, holding out his hand to it.

But the dog only made a splash in the water with her paws, and then turned and ran after me. The boatmen laughed and resumed their poling, and I pa.s.sed on. In the still morning across the still water I could hear every word, but I hardly took any note; I have heard it so often.

Only now when I come to write on this subject do I remember.

It has been inculcated in us from childhood that it is a manly thing to be indifferent to pain--not to our own pain only, but to that of all others. To be sorry for a hunted hare, to compa.s.sionate the wounded deer, to shrink from torturing the brute creation, has been accounted by us as namby-pamby sentimentalism, not fit for man, fit only for a squeamish woman. To the Burman it is one of the highest of all virtues.

He believes that all that is beautiful in life is founded on compa.s.sion and kindness and sympathy--that nothing of great value can exist without them. Do you think that a Burmese boy would be allowed to birds'-nest, or worry rats with a terrier, or go ferreting? Not so. These would be crimes.

That this kindness and compa.s.sion for animals has very far-reaching results no one can doubt. If you are kind to animals, you will be kind, too, to your fellow-man. It is really the same thing, the same feeling in both cases. If to be superior in position to an animal justifies you in torturing it, so it would do with men. If you are in a better position than another man, richer, stronger, higher in rank, that would--that does often in our minds--justify ill-treatment and contempt.

Our innate feeling towards all that we consider inferior to ourselves is scorn; the Burman's is compa.s.sion. You can see this spirit coming out in every action of their daily life, in their dealings with each other, in their thoughts, in their speech. 'You are so strong, have you no compa.s.sion for him who is weak, who is tempted, who has fallen?' How often have I heard this from a Burman's lips! How often have I seen him act up to it! It seems to them the necessary corollary of strength that the strong man should be sympathetic and kind. It seems to them an unconscious confession of weakness to be scornful, revengeful, inconsiderate. Courtesy, they say, is the mark of a great man, discourtesy of a little one. No one who feels his position secure will lose his temper, will persecute, will be disdainful. Their word for a fool and for a hasty-tempered man is the same. To them it is the same thing, one infers the other. And so their att.i.tude towards animals is but an example of their att.i.tude to each other. That an animal or a man should be lower and weaker than you is the strongest claim he can have on your humanity, and your courtesy and consideration for him is the clearest proof of your own superiority. And so in his dealings with animals the Buddhist considers himself, consults his own dignity, his own strength, and is kind and compa.s.sionate to them out of the greatness of his own heart. Nothing is more beautiful than the Burman in his ways with his children, and his beasts, with all who are lesser than himself.

Even to us, who think so very differently from him on many points, there is a great and abiding charm in all this, to which we can find only one exception; for to our ideas there is one exception, and it is this: No Burman will take any life if he can help it, and therefore, if any animal injure itself, he will not kill it--not even to put it out of its pain, as we say. I have seen bullocks split on slippery roads, I have seen ponies with broken legs, I have seen goats with terrible wounds caused by accidental falls, and no one would kill them. If, when you are out shooting, your beaters pick up a wounded hare or partridge, do not suppose that they wring its neck; you must yourself do that, or it will linger on till you get home. Under no circ.u.mstances will they take the life even of a wounded beast. And if you ask them, they will say: 'If a man be sick, do you shoot him? If he injure his spine so that he will be a cripple for life, do you put him out of his pain?'

If you reply that men and beasts are different, they will answer that in this point they do not recognise the difference. 'Poor beast! let him live out his little life.' And they will give him gra.s.s and water till he dies.

This is the exception that I meant, but now, after I have written it, I am not so sure. Is it an exception?

CHAPTER XXI

ALL LIFE IS ONE

'I heard a voice that cried, "Balder the Beautiful Is dead, is dead,"

And through the misty air Pa.s.sed like the mournful cry Of sunward-sailing cranes.'

TEGNER'S _Drapa_.

All romance has died out of our woods and hills in England, all our fairies are dead long ago. Knowledge so far has brought us only death.

Later on it will bring us a new life. It is even now showing us how this may be, and is bringing us face to face again with Nature, and teaching us to know and understand the life that there is about us. Science is telling us again what we knew long ago and forgot, that our life is not apart from the life about us, but of it. Everything is akin to us, and when we are more accustomed to this knowledge, when we have ceased to regard it as a new, strange teaching, and know that we are but seeing again with clearer eyes what a half-knowledge blinded us to, then the world will be bright and beautiful to us as it was long ago.

But now all is dark. There are no dryads in our trees, nor nymphs among the reeds that fringe the river; even our peaks hold for us no guardian spirit, that may take the reckless trespa.s.ser and bind him in a rock for ever. And because we have lost our belief in fairies, because we do not now think that there are goblins in our caves, because there is no spirit in the winds nor voice in the thunder, we have come to think that the trees and the rocks, the flowers and the storm, are all dead things.

They are made up, we say, of materials that we know, they are governed by laws that we have discovered, and there is no life anywhere in Nature.

And yet this cannot be true. Far truer is it to believe in fairies and in spirits than in nothing at all; for surely there is life all about us. Who that has lived out alone in the forest, that has lain upon the hillside and seen the mountains clothe themselves in l.u.s.trous shadows shot with crimson when the day dies, who that has heard the sigh come up out of the ravines where the little breezes move, that has watched the trees sway their leaves to and fro, beckoning to each other with wayward amorous gestures, but has known that these are not dead things?

Watch the stream coming down the hill with a flash and a laugh in the sunlight, look into the dark brown pools in the deep shadows beneath the rocks, or voyage a whole night upon the breast of the great river, drifting past ghostly monasteries and silent villages, and then say if there be no life in the waters, if they, too, are dead things. There is no consolation like the consolation of Nature, no sympathy like the sympathy of the hills and streams; and sympathy comes from life. There is no sympathy with the dead.

When you are alone in the forest all this life will come and talk to you, if you are quiet and understand. There is love deep down in the pa.s.sionate heart of the flower, as there is in the little quivering honeysucker flitting after his mate, as there was in Romeo long ago.

There is majesty in the huge brown precipice greater than ever looked from the face of a king. All life is one. The soul that moves within you when you hear the deer call to each other far above in the misty meadows of the night is the same soul that moves in everything about you. No people who have lived much with Nature have failed to descry this. They have recognised the life, they have felt the sympathy of the world about them, and to this life they have given names and forms as they would to friends whom they loved. Fairies and goblins, fauns and spirits, these are but names and personifications of a real life. But to him who has never felt this life, who has never been wooed by the trees and hills, these things are but foolishness, of course.

To the Burman, not less than to the Greek of long ago, all nature is alive. The forest and the river and the mountains are full of spirits, whom the Burmans call Nats. There are all kinds of Nats, good and bad, great and little, male and female, now living round about us. Some of them live in the trees, especially in the huge fir-tree that shades half an acre without the village; or among the fernlike fronds of the tamarind; and you will often see beneath such a tree, raised upon poles or nestled in the branches, a little house built of bamboo and thatch, perhaps two feet square. You will be told when you ask that this is the house of the Tree-Nat. Flowers will be offered sometimes, and a little water or rice maybe, to the Nat, never supposing that he is in need of such things, but as a courteous and graceful thing to do; for it is not safe to offend these Nats, and many of them are very powerful. There is a Nat of whom I know, whose home is in a great tree at the crossing of two roads, and he has a house there built for him, and he is much feared. He is such a great Nat that it is necessary when you pa.s.s his house to dismount from your pony and walk to a respectful distance. If you haughtily ride past, trouble will befall you. A friend of mine riding there one day rejected all the advice of his Burmese companions and did not dismount, and a few days later he was taken deadly sick of fever. He very nearly died, and had to go away to the Straits for a sea-trip to take the fever out of his veins. It was a very near thing for him. That was in the Burmese times, of course. After that he always dismounted. But all Nats are not so proud nor so much to be feared as this one, and it is usually safe to ride past.

Even as I write I am under the shadow of a tree where a Nat used to live, and the headman of the village has been telling me all about it.

This is a Government rest-house on a main road between two stations, and is built for Government officials travelling on duty about their districts. To the west of it is a grand fig-tree of the kind called Nyaungbin by the Burmese. It is a very beautiful tree, though now a little bare, for it is just before the rains; but it is a great tree even now, and two months hence it will be glorious. It was never planted, the headman tells me, but came up of itself very many years ago, and when it was grown to full size a Nat came to live in it. The Nat lived in the tree for many years, and took great care of it. No one might injure it or any living creature near it, so jealous was the Nat of his abode. And the villagers built a little Nat-house, such as I have described, under the branches, and offered flowers and water, and all things went well with those who did well. But if anyone did ill the Nat punished him. If he cut the roots of the tree, the Nat hurt his feet; and if he injured the branches, the Nat injured his arms; and if he cut the trunk, the Nat came down out of the tree, and killed the sacrilegious man right off. There was no running away, because, as you know, the headman said, Nats can go a great deal faster than any man.

Many men, careless strangers, who camped under the tree and then abused the hospitality of the Nat by hunting near his home, came to severe grief.

But the Nat has gone now, alas! The tree is still there, but the Nat has fled away these many years.

'I suppose he didn't care to stay,' said the headman. 'You see that the English Government officials came and camped here, and didn't fear the Nats. They had fowls killed here for their dinner, and they sang and shouted; and they shot the green pigeons who ate his figs, and the little doves that nested in his branches.'

All these things were an abomination to the Nat, who hated loud, rough talk and abuse, and to whom all life was sacred.

So the Nat went away. The headman did not know where he was gone, but there are plenty of trees.

'He has gone somewhere to get peace,' the headman said. 'Somewhere in the jungle, where no one ever comes save the herd-boy and the deer, he will be living in a tree, though I do not think he will easily find a tree so beautiful as this.'

The headman seemed very sorry about it, and so did several villagers who were with him; and I suggested that if the Nat-houses were rebuilt, and flowers and water offered, the Nat might know and return. I even offered to contribute myself, that it might be taken as an _amende honorable_ on behalf of the English Government. But they did not think this would be any use. No Nat would come where there was so much going and coming, so little care for life, such a disregard for pity and for peace. If we were to take away our rest-house, well then, perhaps, after a time, something could be done, but not under present circ.u.mstances.

And so, besides dethroning the Burmese king, and occupying his golden palace, we are ousting from their pleasant homes the guardian spirits of the trees. They flee before the cold materialism of our belief, before the brutality of our manners. The headman did not say this; he did not mean to say this, for he is a very courteous man and a great friend of all of us; but that is what it came to, I think.

The trunk of this tree is more than ten feet through--not a round bole, but like the pillar in a Gothic cathedral, as of many smaller boles growing together; and the roots spread out into a pedestal before entering the ground. The trunk does not go up very far. At perhaps twenty-five feet above the ground it divides into a myriad of smaller trunks, not branches, till it looks more like a forest than a single tree; it is full of life still. Though the pigeons and the doves come here no longer, there are a thousand other birds flitting to and fro in their aerial city and chirping to each other. Two tiny squirrels have just run along a branch nearly over my head, in a desperate hurry apparently, their tails c.o.c.ked over their backs, and a sky blue chameleon is standing on the trunk near where it parts. There is always a breeze in this great tree; the leaves are always moving, and there is a continuous rustle and murmur up there. A mango-tree and tamarind near by are quite still. Not a breath shakes their leaves; they are as still as stone, but the shadow of the fig-tree is chequered with ever-changing lights. Is the Nat really gone? Perhaps not; perhaps he is still there, still caring for his tree, only shy now and distrustful, and therefore no more seen.

Whole woods are enchanted sometimes, and no one dare enter them. Such a wood I know, far away north, near the hills, which is full of Nats.

There was a great deal of game in it, for animals sought shelter there, and no one dared to disturb them; not the villagers to cut firewood, nor the girls seeking orchids, nor the hunter after his prey, dared to trespa.s.s upon that enchanted ground.

'What would happen,' I asked once, 'if anyone went into that wood? Would he be killed, or what?'

And I was told that no one could tell what would happen, only that he would never be seen again alive. 'The Nats would confiscate him,' they said, 'for intruding on their privacy.' But what they would do to him after the confiscation no one seemed to be quite sure. I asked the official who was with me, a fine handsome Burman who had been with us in many fights, whether he would go into the wood with me, but he declined at once. Enemies are one thing, Nats are quite another, and a very much more dreadful thing. You can escape from enemies, as witness my companion, who had been shot at times without number and had only once been hit, in the leg, but you cannot escape Nats. Once, he told me, there were two very sacrilegious men, hunters by profession, only more abandoned than even the majority of hunters, and they went into this wood to hunt 'They didn't care for Nats,' they said. They didn't care for anything at all apparently. 'They were absolutely without reverence, worse than any beast,' said my companion.

So they went into the wood to shoot, and they never came out again. A few days later their bare bones were found, flung out upon the road near the enchanted wood. The Nats did not care to have even the bones of such scoundrels in their wood, and so thrust them out. That was what happened to them, and that was what might happen to us if we went in there. We did not go.

Though the Nats of the forest will not allow even one of their beasts to be slain, the Nats of the rivers are not so exclusive. I do not think fish are ever regarded in quite the same light as animals. It is true that a fervent Buddhist will not kill even a fish, but a fisherman is not quite such a reprobate as a hunter in popular estimation. And the Nats think so too, for the Nat of a pool will not forbid all fishing.

You must give him his share; you must be respectful to him, and not offend him; and then he will fill your nets with gleaming fish, and all will go well with you. If not, of course, you will come to grief; your nets will be torn, and your boat upset; and finally, if obstinate, you will be drowned. A great arm will seize you, and you will be pulled under and disappear for ever.

A Nat is much like a human being; if you treat him well he will treat you well, and conversely. Courtesy is never wasted on men or Nats, at least, so a Burman tells me.

The highest Nats live in the mountains. The higher the Nat the higher the mountain; and when you get to a very high peak indeed, like Mainthong Peak in Wuntho, you encounter very powerful Nats.

They tell a story of Mainthong Peak and the Nats there, how all of a sudden, one day in 1885, strange noises came from the hill. High up on his mighty side was heard the sound of great guns firing slowly and continuously; there was the thunder of falling rocks, cries as of someone bewailing a terrible calamity, and voices calling from the precipices. The people living in their little hamlets about his feet were terrified. Something they knew had happened of most dire import to them, some catastrophe which they were powerless to prevent, which they could not even guess. But when a few weeks later there came even into those remote villages the news of the fall of Mandalay, of the surrender of the king, of the 'great treachery,' they knew that this was what the Nats had been sorrowing over. All the Nats everywhere seem to have been distressed at our arrival, to hate our presence, and to earnestly desire our absence. They are the spirits of the country and of the people, and they cannot abide a foreign domination.

But the greatest place for Nats is the Popa Mountain, which is an extinct volcano standing all alone about midway between the river and the Shan Mountains. It is thus very conspicuous, having no hills near it to share its majesty; and being in sight from many of the old capitals, it is very well known in history and legend. It is covered with dense forest, and the villages close about are few. At the top there is a crater with a broken side, and a stream comes flowing out of this break down the mountain. Probably it was the denseness of its forests, the abundance of water, and its central position, more than its guardian Nats, that made it for so many years the last retreating-place of the half-robber, half-patriot bands that made life so uneasy for us. But the Nats of Popa Mountains are very famous.

When any foreigner was taken into the service of the King of Burma he had to swear an oath of fidelity. He swore upon many things, and among them were included 'all the Nats in Popa.' No Burman would have dared to break an oath sworn in such a serious way as this, and they did not imagine that anyone else would. It was and is a very dangerous thing to offend the Popa Nats; for they are still there in the mountain, and everyone who goes there must do them reverence.

A friend of mine, a police officer, who was engaged in trying to catch the last of the robber chiefs who hid near Popa, told me that when he went up the mountain shooting he, too, had to make offerings. Some way up there is a little valley dark with overhanging trees, and a stream flows slowly along it. It is an enchanted valley, and if you look closely you will see that the stream is not as other streams, for it flows uphill. It comes rushing into the valley with a great display of foam and froth, and it leaves in a similar way, tearing down the rocks, and behaving like any other boisterous hill rivulet; but in the valley itself it lies under a spell. It is slow and dark, and has a surface like a mirror, and it flows uphill. There is no doubt about it; anyone can see it. When they came here, my friend tells me, they made a halt, and the Burmese hunters with him unpacked his breakfast. He did not want to eat then, he said, but they explained that it was not for him, but for the Nats. All his food was unpacked, cold chicken and tinned meats, and jam and eggs and bread, and it was spread neatly on a cloth under a tree. Then the hunters called upon the Nats to come and take anything they desired, while my friend wondered what he should do if the Nats took all his food and left him with nothing. But no Nats came, although the Burmans called again and again. So they packed up the food, saying that now the Nats would be pleased at the courtesy shown to them, and that my friend would have good sport. Presently they went on, leaving, however, an egg or two and a little salt, in case the Nats might be hungry later, and true enough it was that they did have good luck. At other times, my friend says, when he did not observe this ceremony, he saw nothing to shoot at all, but on this day he did well.

The former history of all Nats is not known. Whether they have had a previous existence in another form, and if so, what, is a secret that they usually keep carefully to themselves, but the history of the Popa Nats is well known. Everyone who lives near the great hill can tell you that, for it all happened not so long ago. How long exactly no one can say, but not so long that the details of the story have become at all clouded by the mists of time.

They were brother and sister, these Popa Nats, and they had lived away up North. The brother was a blacksmith, and he was a very strong man. He was the strongest man in all the country; the blow of his hammer on the anvil made the earth tremble, and his forge was as the mouth of h.e.l.l. No one was so much feared and so much sought after as he. And as he was strong, so his sister was beautiful beyond all the maidens of the time.

Their father and mother were dead, and there was no one but those two, the brother and sister, so they loved each other dearly, and thought of no one else. The brother brought home no wife to his house by the forge.

He wanted no one while he had his sister there, and when lovers came wooing to her, singing amorous songs in the amber dusk, she would have nothing to do with them. So they lived there together, he growing stronger and she more beautiful every day, till at last a change came.

The old king died, and a new king came to the throne, and orders were sent about to all the governors of provinces and other officials that the most beautiful maidens were to be sent down to the Golden City to be wives to the great king. So the governor of that country sent for the blacksmith and his sister to his palace, and told them there what orders he had received, and asked the blacksmith to give his sister that she might be sent as queen to the king. We are not told what arguments the governor used to gain his point, but only this, that when he failed, he sent the girl in unto his wife, and there she was persuaded to go. There must have been something very tempting, to one who was but a village girl, in the prospect of being even one of the lesser queens, of living in the palace, the centre of the world. So she consented at last, and her brother consented, and the girl was sent down under fitting escort to find favour in the eyes of her king. But the blacksmith refused to go. It was no good the governor saying such a great man as he must come to high honour in the Golden City, it was useless for the girl to beg and pray him to come with her--he always refused. So she sailed away down the great river, and the blacksmith returned to his forge.

As the governor had said, the girl was acceptable in the king's sight, and she was made at last one of the princ.i.p.al queens, and of all she had most power over the king. They say she was most beautiful, that her presence was as soothing as shade after heat, that her form was as graceful as a young tree, and the palms of her hands were like lotus blossoms. She had enemies, of course. Most of the other queens were her enemies, and tried to do her harm. But it was useless telling tales of her to the king, for the king never believed; and she walked so wisely and so well, that she never fell into any snare. But still the plots never ceased.

There was one day when she was sitting alone in the garden pavilion, with the trees making moving shadows all about her, that the king came to her. They talked for a time, and the king began to speak to her of her life before she came to the palace, a thing he had never done before. But he seemed to know all about it, nevertheless, and he spoke to her of her brother, and said that he, the king, had heard how no man was so strong as this blacksmith, the brother of the queen. The queen said it was true, and she talked on and on and praised her brother, and babbled of the days of her childhood, when he carried her on his great shoulder, and threw her into the air, catching her again. She was delighted to talk of all these things, and in her pleasure she forgot her discretion, and said that her brother was wise as well as strong, and that all the people loved him. Never was there such a man as he. The king did not seem very pleased with it all, but he said only that the blacksmith was a great man, and that the queen must write to him to come down to the city, that the king might see him of whom there was such great report.