As is usual in the East the sellers of the same things congregated together. The stalls were merely tiled roofs on posts, speaking well for the clemency of the climate, and the floor was either the trodden earth or a very low wooden platform. The selling was done for the most part by women; there were generally three or four of them in each stall, and they sat smoking long green cheroots. But in the medicine stalls the vendors were very old men, with wrinkled faces and blood-shot eyes, who looked like wizards. I observed their wares with consternation. There were piles of dried herbs and large boxes of powders of various colours, blue, yellow, red and green, and I could not but think he must be a brave man who ventured upon them. In my childhood I have been beguiled into taking a dose of salts under the impression that as a reward for virtue I was being treated to a spoonful of plum jam (and have never been able to stomach plum jam since), but I cannot imagine how a fond Shan mother would conceal from her little Shan boy that she was administering to him a large spoonful of a gritty emerald powder. There were pills so large that I asked myself what throat was ever so capacious as to be able to wash them down with a drink of water. There were small dried animals that looked like the roots of plants that had been dug out of the ground and left to rot, and there were roots of plants that looked like dried animals. But the aged apothecaries suffered from no lack of custom. Trade was brisk that morning, and they were kept busy weighing out drugs not with the flaky weights we use at home but with large pieces of lead cast in the form of the Buddha. At last my patience was rewarded, and having seen a man buy a dozen pills as large as bantams’ eggs, I watched him take one in finger and thumb, open his mouth, drop it in and swallow. There was a struggle, for a moment his face bore a strained look, then he gave himself a jerk, and the pill was gone. The apothecary watched him with rheumy eyes.
XIX
In the market was to be found everything, to eat to wear, and to furnish his house that was necessary to the needs of the simple Shan. There were silks from China, and the Chinese hucksters, sedately smoking their water pipes, were dressed in blue trousers, tight-fitting black coats and black silk caps. They were not lacking in elegance. The Chinese are the aristocracy of the East. There were Indians in white trousers, a white tunic that fitted closely to their thin bodies and round caps of black velvet. They sold soap and buttons, and flimsy Indian silks, rolls of Manchester cotton, alarm clocks, looking-glasses and knives from Sheffield. The Shans retailed the goods brought down by the tribesmen from the surrounding hills and the simple products of their own industry. Here and there a little band of musicians occupied a booth and a crowd stood round idly listening. In one three men beat on gongs, one played the cymbals and another thumped a drum as long as himself. My uneducated ear could discern no pattern in that welter of sound, but only a direct and not unexhilarating appeal to crude emotion; but a little further on I came across another band, not of Shans this time but of hillmen who played on long wind instruments of bamboo and their music was melancholy and tremulous. Every now and then I seemed in its vague monotony to catch a few notes of a wistful melody. It gave you an impression of something immensely old. Every violence of statement had been worn away from it and every challenge to an energetic reaction, and there remained but subdued suggestions on which the imagination might work and references, as it were, to desires and hopes and despairs deep buried in the heart. You had the feeling of a music recollected at night by the camp-fires of nomad tribes on their wanderings from the grass-lands of their ancient homes and begotten of the scattered sounds of the jungle and the silence of flowing rivers; and to my fancy (worked up now, as is the writer’s way, by the power of the words, so difficultly controlled, that throng upon his imagination) it suggested the perplexity in the midst of strange and hostile surroundings of men who came they knew not whence and went they knew not whither, a plaintive, questioning cry and a song sung together (as men at sea in a storm tell one another lewd stories to drive away the uneasiness of the battering waves and the howling wind) to reassure themselves by the blessed solace of human companionship against the loneliness of the world.
But there was nothing doleful or forlorn in the throng that crowded the streets of the market. They were gay, voluble and blithe. They had come not only to buy and sell, but to gossip and pass the time of day with their friends. It was the meeting-place not only of Keng Tung, but of the whole countryside for fifty miles around. Here they got the news and heard the latest stories. It was as good as a play and doubtless much better than most. Among the Shans, who were in the majority, wandered in their distinctive costumes members of many tribes. They held together in little groups as though, feeling shy in this foreign environment, they were afraid of being parted from one another. To them it must have seemed a vast and populous city, and they kept themselves to themselves with the countryman’s odd mingling of awe and contempt for the inhabitants of a city. There were Tais, Laos, Kaws, Palaungs, Was and heaven knows what else. The Was are divided by people wise in these matters into wild and tame, but the wild ones do not leave their mountain fastnesses. They are head-hunters, not from vainglory like the Dyaks, nor for aesthetic reasons like the people of the Mambwe country, but for the purely utilitarian purpose of protecting their crops. A fresh skull will guard and strengthen the growing grain, and so at the approach of spring from each village a small party of men goes out to look for a likely stranger. A stranger is sought since he does not know his way about the country and his spirit will not wander away from his earthly remains. It is said that travel in those parts is far from popular during the hunting season. But the tame Was have the air of amiable and kindly people and certainly their appearance, though wild enough, is picturesque. The Kaws stand out from among the others by reason of their fine physique and swarthy colour. The authorities, however, state that the darkness of their complexion is due for the most part to their dislike of the use of water. The women wear a headdress covered with silver beads so that it looks like a helmet; their hair is parted in the middle and comes down over the ears as one sees it in the portraits of the Empress Eugenie, and in middle age they have funny little wrinkled faces full of humour. They wear a short coat, a kilt and leggings; and there is quite an interval between the coat and the kilt; I could not fail to notice how much character it gives a woman’s face to display her navel. The men are dressed in dingy blue, with turbans, and in these the young lads put marigolds as a sign that they are bachelors and want to marry. I wondered indeed if they kept them there or only put them in when the urge was strong upon them. For presumably no one feels inclined to marry on a cold and frosty morning. I saw one with half a dozen flowers in his turban. He was not going to leave his intentions in doubt. He cut a gay and jaunty figure, but the girls seemed to take no more notice of him than he, I am bound to confess, took of them. Perhaps they thought his eagerness was exaggerated and he, I suppose, having put his advertisement in the paper, as it were, was willing to leave it at that. He was a pleasant creature, of a dusky complexion, with large dark eyes, bold and shining, and he stood, with his back a trifle arched, as though all his muscles quivered with strength. There were peasants threading their way among the throng with pigeons on a perch tied by the leg with a string, which you might either buy to release and so acquire merit or add to the next day’s curry. One of these men passing him the young Kaw, evidently a careless fellow with his money, on a sudden impulse (and you saw on his mobile face how unexpectedly it came into his head) bought a pigeon, and when it was given to him he held it for a moment in both his hands, a grey wood pigeon with a pink breast, and then throwing up his arms with the gesture of the bronze boy from Herculaneum flung it high into the air. He watched it fly rapidly away, fly back to its native woods, and there was a boyish smile on his handsome face.
XX
I spent the best part of a week in Keng Tung. The days were warm and sunny and the circuit-house neat, clean and roomy. After so many strenuous days on the road it was pleasant to have nothing much to do. It was pleasa
nt not to get up till one felt inclined and to breakfast in pyjamas. It was pleasant to lounge through the morning with a book. For it is an error to think that because you have no train to catch and no appointments to keep your movements on the road are free. Your times for doing this and that are as definite as if you lived in a city and had to go to business every morning. Your movements are settled not by your own whim, but by the length of the stages and the endurance of the mules. Though you would not think it mattered if you arrived half an hour sooner or later at your day’s destination, there is always a rush to get up in the morning, a bustle of preparation and an urgent compulsion to get off without delay.
I kept the emotion with which Keng Tung filled me well under control. It was a village, larger than those I had passed on the way, but a village notwithstanding, of wooden houses, spacious, with wide dirt streets, and I was put to it to find objects of interest to visit. On other than market days it was empty. In the main street you saw nothing but a few gaunt pariah dogs. In one or two shops a woman, smoking a cheroot, sat idly on the floor; she had no thought that on such a day there would ever be a customer; in another four Chinamen crouched on their heels were gambling. Silence. The dusty road had great ruts in it, and the sun beat down on it from a clear blue sky. Three little women suddenly appeared in monstrous, diverting hats and passed along in single file; they had a couple of baskets suspended by a bamboo over the shoulder and they walked with bent knees, speedily, as though if they went more slowly they would sink under their burdens. And against the emptiness of the street they made a quick and evanescent pattern.
And there was silence too in the monasteries. There are perhaps a dozen of them in Keng Tung and their high roofs stand out when you look at the town from the little hill on which is the circuit-house. Each one stands in its compound and in the compound are a number of crumbling pagodas. The great hall in which the Buddha, enormous, sits in his hieratic attitude, surrounded by others, eight or ten, hardly smaller, is like a barn, but its roof is supported by huge columns of teak, gilt or lacquered, and the wooden walls and the rafters are gilt or lacquered too. Rude paintings of scenes in the Master’s life hang from the eaves. It is dark and solemn, but the Buddhas sit on their great lotus leaves in the gloaming like gods who have had their day, and now neglected, but indifferent to neglect, in their decaying grandeur of gilt and mosaic continue to reflect on suffering and the end of suffering, transitoriness and the eightfold path. Their aloofness is almost terrifying. You tread on tiptoe in order not to disturb their meditations and when you close behind you the carved and gilded doors and come out once more into the friendly day it is with a sigh of relief. You feel like a man who has gone by accident to a party at the wrong house and on realising his mistake makes his escape quickly and hopes that no one has noticed him.
XXI
Musing upon the odd chance that had brought me to that distant spot, my idle thoughts gathered about the tall, aloof figure of the casual acquaintance whose words spoken at random had tempted me to make the journey. I tried from the impressions he had left upon me to construct the living man. For when we meet people we see them only in the flat, they offer us but one side of themselves, and they remain shadowy; we have to give them our flesh and our bones before they exist in the round. That is why the characters of fiction are more real than the characters of life. He was a soldier and for five years had been in command of the Military Police Post at Loimwe, which is a few miles south-east of Keng Tung. Loimwe signifies the Hill of Dreams.
I do not think he was a great hunter, for I have noticed that most men who live in places were game is plentiful acquire a distaste for killing the wild creatures of the jungle. When on their arrival they have shot this animal or that, the tiger, the buffalo, or the deer, for the satisfaction of their self-esteem, they lose interest. It suggests itself to them that the graceful creatures, whose habits they have studied, have as much right to life as they; they get a sort of affection for them, and it is only unwillingly that they take their guns to kill a tiger that is frightening the villagers, or woodcock or snipe for the pot.
Five years is a big slice out of a man’s life. He spoke of Keng Tung as a lover might speak of his bride. It had been an experience so poignant that it had set him apart for ever from his fellows. He was reticent, and as is the English way could tell but in clumsy words what he had found there. I do not know whether even to himself he was able to put into plain language the vague emotions that touched his heart when in a secluded village at night he sat and talked with the elders and whether he asked himself the questions, so new and strange to one of his circumstances and profession, that stood in silence (like homeless men in winter outside a refuge for the destitute) waiting to be answered. He loved the wild wooded hills and the starry nights. The days were interminable and monotonous, and on them he embroidered a vague and misty pattern. I do not know what it was. I can only guess that it made the world he went back to, the world of clubs and mess-tables, of steam-engines and motor cars, dances and tennis-parties, politics, intrigue, bustle, excitement, the world of the newspapers, strangely without meaning. Though he lived in it, though he even enjoyed it, it remained utterly remote. I think it had lost its sense for him. In his heart was the reflection of a lovely dream that he could never quite recall.
We are gregarious, most of us, and we resent the man who does not seek the society of his fellows. We do not content ourselves with saying that he is odd, but we ascribe to him unworthy motives. Our pride is wounded that he should have no use for us and we nod to one another and wink and say that if he lives in this strange way it must be to practise some secret vice and if he does not inhabit his own country it can only be because his own country is too hot to hold him. But there are people who do not feel at home in the world, the companionship of others is not necessary to them and they are ill-at-ease amid the exuberance of their fellows. They have an invincible shyness. Shared emotions abash them. The thought of community singing, even though it be but God Save the King, fills them with embarrassment, and if they sing it is plaintively in their baths. They are self-sufficient and they shrug a resigned and sometimes, it must be admitted, a scornful shoulder because the world uses that adjective in a depreciatory sense. Wherever they are they feel themselves ‘out of it’. They are to be found all over the surface of this earth, members of a great monastic order bound by no vows and cloistered though not by walls of stone. If you wander up and down the world you will meet them in all sorts of unexpected places. You are not surprised when you hear that an elderly English lady is living in a villa on a hill outside a small Italian town that you have happened on by an accident to the car in which you were driving, for Italy has always been the preferred refuge of these staid nuns. They have generally adequate means and an extensive knowledge of the cinque cento. You take it as a matter of course when a lonely hacienda is pointed out to you in Andalusia and you are told that there has dwelt for many years an English lady of a certain age. She is usually a devout Catholic and sometimes lives in sin with her coachman. But it is more surprising when you hear that the only white person in a Chinese city is an Englishwoman, not a missionary, who has lived there, none knows why, for a quarter of a century; and there is another who inhabits an islet in the South Seas and a third who has a bungalow on the outskirts of a large village in the centre of Java. They live solitary lives, without friends, and they do not welcome the stranger. Though they may not have seen one of their own race for months they will pass you on the road as though they did not see you, and if, presuming on your nationality, you call, the chances are that they will decline to receive you; but if they do they will give you a cup of tea from a silver tea-pot and on a plate of old Worcester you will be offered hot scones. They will talk to you politely, as though they were entertaining you in a drawing-room overlooking a London square, but when you take your leave they express no desire ever to see you again.
The men are at once shyer and more friendly. At first they are tongue-tied and
you see the anxious look on their faces as they rack their brains for topics of conversation, but a glass of whisky loosens their minds (for sometimes they are inclined to tipple) and then they will talk freely. They are glad to see you, but you must be careful not to abuse your welcome; they get tired of company very soon and grow restless at the necessity of making an effort. They are more apt to run to seed than women, they live in a higgledy-piggledy manner, indifferent to their surroundings and their food. They have often an ostensible occupation. They keep a little shop, but do not care whether they sell anything, and their goods are dusty and fly-blown; or they run, with lackadaisical incompetence, a coconut plantation. They are on the verge of bankruptcy. Sometimes they are engaged in metaphysical speculation, and I met one who had spent years in the study and annotation of the works of Immanuel Swedenborg. Sometimes they are students and take endless pains to translate classical works which have been already translated, like the dialogues of Plato, or of which translation is impossible, like Goethe’s Faust. They may not be very useful members of society, but their lives are harmless and innocent. If the world despises them they on their side despise the world. The thought of returning to its turmoil is a nightmare to them. They ask nothing but to be left in peace. Their satisfaction with their lot is sometimes a trifle irritating. It needs a good deal of philosophy not to be mortified by the thought of persons who have voluntarily abandoned everything that for the most of us makes life worth living and are devoid of envy of what they have missed. I have never made up my mind whether they are fools or wise men. They have given up everything for a dream, a dream of peace or happiness or freedom, and their dream is so intense that they make it true.