LITMIR.BIZ

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the country. In its best-known sense it means an entertainment, usually dramatic, or of the nature of a ballet. But a race also is a pwè, and so, singularly enough, is an examination or a Durbar. The legitimate drama is a puppet-show, the dolls being cleverly worked by strings from behind the stage, and the dialogue hoarsely recited by the manipulator with hardly an attempt at ventriloquial effect. Less highly esteemed by Burmese connoisseurs is a drama played by real actors and actresses. The stock characters are the prince, the princess, and the clown. The princess, unabashed, arranges her hair, makes up her cheeks and eyebrows, and even manages to change her dress in view of the assembly. The clown, by boisterous and often indecorous jest, raises peals of merriment. The ballet pwè is a set of posture dances, performed either by one, two, or three girls, or by groups, generally of girls, sometimes of young boys. Dancing is accompanied by choric songs, often topically composed for the occasion. If distinguished visitors are present, the choral song is written to honour and welcome them. The orchestra consists of drums, gongs, cymbals, and other barbarous instruments placed in a circle round the agile executant. In bygone days no charge was made for admission. That was an essential condition. Now I hear with horror of so-called pwès played in enclosures where money is taken at the door. A pwè lasted for hours. Almost invariably it was performed in the open air, under the moonlit sky, the spectators, men, women, children, and babies, sitting on mats, smoking cheroots, enthralled from dusk to dawn. For my part I liked best the ballet, danced by groups of young girls, daughters of the town or village, and after that the drama played by human actors and actresses. But I must admit that in a puppet-show the comic white horse gaily prancing over the boards was a joy which never failed. During my year at Pantanaw I was a welcome guest at many pwès, none of which I attended with greater pleasure than a ballet danced by the girls of a large fishing village.

      All our travelling was by water. There was not a steam-launch in the Delta. Even the Deputy Commissioner did all his journeys in a rice-boat. Such a luxury as a houseboat had not been designed even in a vision. An officer going on tour hired a fairly large boat with three or four rowers, and with a helmsman (pènin) perched aloft in the stern. Often one had the same boat and crew for successive journeys. My pet pènin was a man of authority (awza) and presence, traditionally reputed to be an ex-dacoit. I hope he did not relapse in the troubles which came a few years later. The forepart of the boat was for the crew and servants. The after-deck, covered by an arched roof of bamboo, formed a chamber sufficiently roomy wherein was space to sit or lie but not to stand upright. Privacy was secured by arrangements of kalagas (curtains). In such a boat I travelled for a week, a fortnight, a month at a time, halting at infrequent villages, interviewing headmen and Thugyis, trying cases, and doing revenue and executive work. As a rule I travelled alone, always unarmed and without a guard. No precautions were needed in that time of profound peace, when we felt, and were, secure from danger. Propelled by long oars, the boat moved generally with the tide. But I have known Burmans row with, and against, the tide for hours at a stretch, a fact which may surprise people taught to regard the Burman as an idle fellow. He is neither idle nor lazy. When occasion demands, he will work as hard as anyone. The farmer and fisherman each has seasons when he must rise up early and late take his rest. What the Burman does not care to do is to make toil a pleasure; to work merely for the sake of doing something or for the purpose of amassing wealth beyond his needs. With a fertile country, with no pressure of population on subsistence, with few wants, why should he strive or cry? For him progress and the strenuous life in themselves have no attraction. We are trying to teach him our ideals, to show him how far superior is our civilization. When we shall have succeeded, we shall have spoilt the pleasantest country and the most delightful people in the world.

      But let us resume our tour. By day or night, as the tide serves, our boat moves on the bosom of the wide river or threads the windings of narrow creeks. In the rains I have been rowed against a storm of wind, in a shroud of thick darkness. Again, I have skirted miles of forest-clad banks, each bush alive with myriads of fireflies, an amazing and memorable sight. When villages were scarce, a halt would be called and breakfast taken under the shade of a mighty tree on the grassy margin of the stream. If we stayed at a village for a day or two, our temporary home was a zayat, one of the many rest-houses built by pious hands for the comfort of wayfarers. Every village had on its outskirts at least one zayat, where the traveller could rest as long as he pleased. With the help of a few kalagas and mats lent by the villagers, a zayat could be made quite comfortable. It was somewhat startling to have a snake drop from the thatched roof on to one’s plate at chota haziri.35 But such an unpleasing incident was rare. Twice in the dry season I ventured to take my young family on tour, and each time we were swamped by cataracts of abnormal rain. Once we were putting up in a roomy zayat, when, soon after dark, a hurricane of wind arose, and a deluge of rain began to fall. The kalagas were blown in, and the baby almost blown out of his cot. We were rescued by the headman, who came with a train of lantern-bearers, and hospitably bore us off to his house. The rest of the night we spent under the family mosquito-net, the family finding quarters elsewhere. The mosquito-net was of stout opaque cloth, and covered the space of a fair-sized room. My wife went no more on tour in the Delta.

      A pleasant interlude was an occasional visit to Father Bertrand at his mission-station in a remote corner of the subdivision. It is a common pose for the man of the world to profess to regard missionaries with suspicion, if not dislike, and to hold native Christians in abhorrence. My experience has led me far from these conclusions. The longer I lived in the Province, the better I came to like, the more to respect, missionaries, and the more esteem I felt for Burmese and Karen Christians. The principal missionary bodies in Burma are Anglicans, Roman Catholics, and American Baptists. Among all these I have found valued friends. One of the most venerable personalities of my early years was the saintly Bishop Bigandet, whose name will always be held in reverence. Apart from the religious aspect, the educational and civilizing value of mission-work cannot be overrated. Some of the best schools and one of the only two colleges are maintained by missions. Though Burmans generally adhere to their own creed, those who have become Christians are for the most part men of good standing. I do not think there are many bread-and-butter converts among them. In an Upper Burman village I found a Christian headman, who told me that his progenitors had been of the same faith. A mission, it was said, had been established there in the reign of Queen Elizabeth, and the altar-fire had been kept alive for three centuries. It seemed a creditable record. But the most abundant harvest of mission-work is yielded by Karens. The heathen Karen, the missionaries call him, is an uncouth, savage person. The Christian Karen, though lacking the grace and charm of the Burman, is a law-abiding citizen, with many sterling virtues. Even by Burmese officers it is recognized that there is very little crime among Christian Karens. For this backward race missionaries of all denominations have done a vast amount of educating and civilizing work. Without wishing to make any invidious distinction, I know nothing more praiseworthy than the devotion of Catholic missionaries, who live ascetic lives in solitary places, sacrificing the world to their vocation, subsisting on nothing a month, and giving alms out of that wage. While on this subject, I may mention the admirable work done among lepers by Catholic missions in Mandalay and Rangoon. At each of these places is an asylum for these hapless outcasts, where all the nursing and attendance are done by nuns and sisters. The devotion of these gentle ladies is beyond all words of reverence. Another excellent Catholic foundation is the Home of the Little Sisters of the Poor in Rangoon. Here aged and helpless men and women, without distinction of race or creed, are received and kept in comfort. It is pleasant to record that the Home has been warmly and liberally supported by a Burmese Buddhist, my worthy friend the Honourable Maung Htoon Myat.

      The memory of Father Bertrand has led me far from Pantanaw. Our first year in a subdivision was full of novelty and variety, not of an exciting kind, and perhaps not of interest except to ourselves. Though I learned something of the people, my stay was too short. I have no claim to intimate knowledge of the Delta, such as that of my successor, Mr. de la Courneuve, or my lamented friend Colonel F. D. Maxwell,36 who knew every creek and channel, and, apparently, every man, woman, and child, and who was the leading authority on all questions relating to fisheries. While at Pantanaw I made the acquaintance of the remarkable man who planned and executed the Irrawaddy Embankments, the late Mr. Robert Gordon. The mere financial value of this colossal undertaking to the people and to Government may be reckoned by millions of pounds. The work has

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