Golden Earth (5 page)

What was left of the morning was spent in routine visits to Oh-oh’s relations and friends. Such calls involved no tiresome exchange of platitudes. You just sat down, explained what you were doing there, smiled a little, waited a little. Unexplained persons drifted in from the street, or appeared from inner rooms, looked at you and went away. Usually a bottle of branded mineral water – occasionally from a precious reserve of Coca-Cola – was produced in your honour. These were the unceremonial visitings of honest country people the world over.

At the very hottest time of the early afternoon, when for a moment I thought regretfully of the naps the sahibs on the
Menam
would just be about to take under the electric fans in their cabins, I learned that we were going for a drive outside the town. Seven of us – the oriental minimum of passengers – squeezed into the jeep, and we were off to visit a pagoda at a village called Mudon, a Sunday afternoon jaunt which seemed to be an institution. It now occurred to me to mention that a member of the Special Branch of the Burmese Police who had visited the ship had emphasised that on no account should I leave the town, and that to attempt to do so was to risk kidnapping or assassination. Oh-oh, replying with his calm Burmese smile said there was no danger. We would all go to Mudon. And how far away was Mudon? Eighteen miles, Oh-oh said. Slightly alarmed by now, as I had imagined that this village was an outer suburb of Moulmein, I asked again, were there any Karen rebels in the neighbourhood? Oh-oh said there were. And did they ambush cars? He shook his head. Attack them? … An emphatic nod. So that was it. He had not understood. The word ambush had been too much. And there the difficulty lay in our communication with each other. So much of what was not understood was passed over with a smile and a nod. It was better to say yes, and let it go at that, than to admit that one hadn’t understood the question.

All our party spoke English, and one, a garlanded Burmese lady with the name of Amelia Williams, actually taught it. But it was a special brand of English, based on the Old Testament and the Sankey and Moody of the Baptist missions. Those whose knowledge of the language had been gained in this way had a queer, archaic flavour about their speech. One took food, rather than ate; strove to attain rather than tried to get. People were stricken with divers sicknesses rather than became ill; from which they did not die, but succumbed, or rendered up the spirit. Into this sonorous idiom many raucous notes had been introduced, the jargon from technical books, American cinema-slang. Thus, removed from its fresh, native sources, English, still the lingua-franca of much of Southern Asia, was degenerating into a kind of Creole. Already, in such a simple matter as enquiring about the situation outside Moulmein, I could not quite make myself understood. There seemed to be no way of finding out just what risks were involved. Oh-oh, smiling continually, said that it was dangerous, and yet somehow not dangerous. People got shot sometimes; but this fate, mysteriously, could not happen to us. There was a tight ring of insurgents round Moulmein, but in some unexplained way we could pass unscathed through this cordon and reach Mudon.

Our road was through country which had once been jungle and would soon be jungle again. The paddy-fields had been deserted and were grown over with scrub-bush. Where villages, now vanished, had once existed, a few thinning garden flowers grew, and bougainvillaea raced like purple lightning through the thickets. A few hamlets remained, with shacks made of great, dried leaves stuck over frames. Girls were strolling about wearing parakeet-crests of flowers, and in this part of Burma – I never saw them again – the bullock-carts were decorated with carvings as intricate as the figureheads on old Maori war-canoes. I tried to buy some carving and Oh-oh, who went off to make enquiries, returned with a small ivory medallion produced for the tourist trade in Mergui. There were a few of the hills which Malcolm had admired so much, geological curiosities with precipitous sides, and virgin jungle growing on the top.

At the end of our pilgrimage we found a lake, pleasantly surrounded
by sparsely wooded hillocks. Here our party got down from the jeep, immediately, by way of a holiday convention, donning tinted spectacles. A few more picnicking jeeps were parked on what had been agreed upon as a beauty spot. Soldiers of the Union of Burma army strolled about with rifles slung and parasols opened. The crew of an armoured car were asleep in the shade of their vehicle and were not roused by a distant exchange of shots. The pagoda was built entirely of corrugated iron, but seen across the water the composition of striated greys and silvers was not out of harmony with its surroundings.

After dutifully viewing the pagoda of Mudon we now set off again at full speed, with the intention, it seemed, of pushing as far eastwards as we could without running into a battle. The limit was reached at the village of Kyaik Maraw, on the Altaran river, which had been the scene of a sharp fight a few days previously. From the sight of serene groups of Burmese girls in the streets it was hard to imagine that this was an outpost, with Mon-Karen insurgents on the other bank of the river. While we stood on the bank and looked across the stream to where, half a mile away, a pair of insurgent soldiers were doing something to a sampan, a fisherman came past, paddling his canoe after his net which was floating downstream at a fair speed. Sticks protruded from various points in the net, and just as it passed us one of the sticks dipped, in indication that a fish had been caught. At a cry from Oh-oh, the fisherman shot over to this place, extracted the catch, paddled back to us, and handed it to Oh-oh, in exchange for a few small coins. Then he was off again like a streak, paddling furiously to overtake his fast-disappearing net. The fish, a fine, large, regularly shaped specimen, was laid tenderly in the shade, and eyes were averted while it leaped and quivered in mortal convulsion.
Fishermen
, as takers of life, are much despised by the orthodox Burmese who, occasionally, as part of a celebration, or in a moment of religious fervour, buy the contents of a net and throw them back into the river. The fishermen have always claimed in self-defence that they do not kill the fish or even damage them by the use of a hook. All they do is to put them
out on the bank to dry after their long soaking in the water. If in this process they should happen to die, there can be no harm in eating them.

It proved that the bond which, with the exception of Mrs Williams, united my friends, was a common membership, or ex-membership of the local boy-scouts’ troop, of which Oh-oh was scoutmaster. Back in Moulmein, we visited each home in turn, to view the trophies accorded for scout-lore, and groups photographed at annual jamborees.

Easterners have an ostrich digestion for all that promises, however obscurely, to benefit their souls. Any association with a profession of ideals is eagerly embraced. Whether gained as scouts, Rotarians, Masons, Rosicrucians or Oxford Groupers, a contribution of virtue is eagerly accepted and added to the jackdaw store. When my friends spoke of camping they did so with reverence. It ranked as a kind of yoga exercise helping to quicken one’s step on the road to salvation.

They had all been to the Baptist school, where, in pursuance of the policy instituted in Malcolm’s time they had been given such names as John, Michael or Peter, which the missionaries had believed would help them in their struggle with the devil. These names had been taken, and in most cases added to those already possessed. Sometimes a surprising amalgam resulted. Amongst the members of the Moulmein scout troop were a Sunny Jim Than Myint, an Abraham Ba Nyunt Dashwood, and an Edwin Saung Chin Stephen Min. Not all of these had become Baptists, but many of those who had, had then gone one step further and, without racial justification described themselves as Anglo-Burmese.

At five o’clock I dined with U Tun Win. Dinner was on the enormous balcony of his wooden house, and the old man asked if I had any objection to his sitting cross-legged on the seat of his chair, as he could never really relax in any other position. While we toyed with the usual Burmese hors d’oeuvres, a servant swarmed up a palm in the garden and hacked off coconuts to be used in the curry. Among the dishes served was
some dried fish, which attracted a handsome Siamese cat. Springing on the table, where its presence was tolerated, it waited until its master’s head was turned, and then seized the tail. This, it seemed, was a morsel of exceptional succulence, which U Tun Win was not prepared to give up, and, recovering it after a short struggle, he ate it hastily.

Although U Tun Win claimed that Burmese women enjoyed
absolute
equality with men, and quoted long extracts from the ancient Laws of Manu, in support of this contention, none of his several daughters was to be seen. According to custom they would eat in one of the inner rooms, after their father had finished his meal. The mother had been dead some years and the old man said that he relished his new freedom too keenly to contemplate remarriage. From his account the Burmese were exceedingly liberal in matrimonial matters – though slightly less so down in the conservative South. Marriage is considered to exist, without further ceremony, when a couple are seen to eat together; although there is nothing particularly compromising about people of different sexes sleeping in the same room. Divorce takes place by mutual consent, without going to court; and if a man enters a monastery, his wife can remarry at the end of seven days. Wives and husbands retain their separate property, but infinite legal complications are introduced in divorce cases, over the matter of the children’s maintenance. A Christian cannot marry a Buddhist in the informal manner which is customary when both parties are Buddhists. In this case a legal ceremony is required; and if a foreigner shows preference for the custom of the country by simply living with a Burmese woman, she has the right to go before the court and demand that he be legally declared her husband.

Many Westerners, despite the evidence of the Old Testament, cling to a smug belief that romantic love is a Western invention, dating vaguely from the era of chivalry. With this goes the equally fallacious opinion that Easterners are coolly matter-of-fact in their relations between the sexes. This view is reflected in the novelist’s stock portrait of the white-man-in-exile’s dusky mistress; an acquiescent shadow, who comes to life only if thrown aside, when, sinister and vindictive, she is ready with the wasting poison. This matter-of-factness does not exist.
Although much sexual freedom before marriage is the rule in most Eastern races, courtship is often very prolonged and subjected to all kinds of self-imposed restrictions. In many parts eliminative contests are arranged between suitors, and there is much serenading and creation of simple poetry. An old-style Moulmein courtship took about three years, said U Tun Win, to develop through all its stages. He did not, however, mention a curious custom of the district – a Mon one – which was described to me later by a European who had married a local girl – although he denied having taken part in this ceremony himself.

All the Mon houses are built on piles, with floors about four feet above ground. On the floor of a certain room of each house there is a small hole, through which a hand can pass. About dusk each day, the admirers of a girl of marriageable age will start to collect near her residence, and as soon as it is dark, each youth will, in the order of his arrival, take his turn to go under the house and pass his hand up through the hole in the floor. The girl sits on the floor near the hole, and as the hand appears, she holds it in one of hers. Etiquette demands that she must clasp each hand, but as soon as she releases it the admirer must depart, allowing the next man in turn to take his place. Although the girl cannot see the man, and neither is allowed to speak, she is supposed to be able to recognise the various hands, and shows her favour by holding one hand longer than the rest.

In view of the extraordinary freedom existing in matrimonial affairs, it is remarkable that the law should interfere more in matters relating to property than it does in the West. The Burmese Buddhist has no testamentary powers. Upon his death his property is divided among his family in proportions laid down by the ancient Indian legal code which the country adopted in remote times. When I asked what happened if there were families by more than one wife, U Tun Win said that every contingency was provided for, but that the law was so complex on such points that an exposition of it would occupy what remained of the evening.

Although U Tun Win kindly invited me to spend the night in his house, there was some doubt about the time the ship would be sailing
next morning so, rather than be stranded in Moulmein for a week, I felt it safer to return. On the way to the quay I passed the procession with which the pwè would be inaugurated. First came one of the glittering manufactured Buddhist shrines, carried on a pedicab. It was lit by festoons of coloured electric bulbs, supplied from an accumulator carried on another pedicab just behind. After that came an ex-American army GMT truck which had been painted – tyres included – bright scarlet, and on which a harp had been mounted. The music plucked from the strings of this was broadcast through an amplifying system, so that every corner of Moulmein, the cabins of the
Menam
included, was penetrated by a powerful twanging.

We were later than had been expected in finishing the loading of our cargo of rubber next day. In the morning the Karen Bishop of Tennasserim came aboard and preached a sermon on moral re-armament, devoutly listened to by the Burmese and Anglo-Burmese, whether Christian or not.
Meanwhile
the radio had been left on, tuned into London, though the reception was weak and distorted. Sometimes it faded out altogether and the crisp voice of the overseas announcer was replaced by the wavering semitones of a vina played by someone in Colombo. The English, none of whom seemed to have bothered to go ashore, sat relaxed before their beers in comfortable boredom. One was making a rug.