Let us take the Hell first. We often have to do so, making a virtue of necessity, and a habit is a habit; moreover, our pains are always more interesting than our pleasures—to our neighbours. Therefore, let us take the dark view of up-country life to start upon. In the beginning, when first a man turns from his own people, and dwells in isolation among an alien race, he suffers many things. The solitude of soul—that terrible solitude which is only to be experienced in a crowd—the dead monotony, without hope of change; the severance from all the pleasant things of life, and the want of any substitutes for them, eat into the heart and brain of him as a corrosive acid eats into iron. He longs for the fellowship of his own people with an exceeding great longing, till it becomes a burden too grievous to bear; he yearns to find comradeship among the people of the land, but he knows not yet the manner by which their confidence may be won, and they, on their side, know him for a stranger within their gates, view him with keen suspicion, and hold him at arm's length. His ideas, his prejudices, his modes of thought, his views on every conceivable subject differ too widely from their own, for immediate sympathy to be possible between him and them. His habits are the habits of a white man, and many little things, to which he has not yet learned to attach importance, are as revolting to the natives, as the pleasant custom of spitting on the carpet, which some old-world Rajas still affect, is to Europeans. His manners, too, from the native point of view, are as bad as his habits are unclean. He is respected for his wisdom, hated for his airs of superiority, pitied for his ignorance of many things, feared for what he represents, laughed at for his eccentric habits and customs, despised for his infidelity to the Faith, abhorred for his want of beauty, according to native standards of taste, and loved not at all. The men disguise their feelings, skilfully as only Orientals can, but the women and the little children do not scruple to show what their sentiments really are. When he goes abroad, the old women snarl at him as he passes, and spit ostentatiously, after the native manner when some unclean thing is at hand. The mothers snatch up their little ones and carry them hurriedly away, casting a look of hate and fear over their shoulders as they run. The children scream and yell, clutch their mothers' garments, or trip and fall, howling dismally the while, in their frantic efforts to fly his presence. He is Frankenstein's monster, yearning for love and fellowship with his kind, longing to feel the hand of a friend in his, and yet knowing, by the unmistakable signs which a sight of him causes, that he is indescribably repulsive to the people among whom he lives. Add to all this that he is cut off from all the things which, to educated Europeans, make life lovely, and you will realise that his is indeed a sorry case. The privations of the body, if he has sufficient grit to justify his existence, count for little. He can live on any kind of food, sleep on the hardest of hard mats, or on the bare ground, with his head and feet in a puddle, if needs must. He can turn night into day, and sleep through the sunlight, or sleep not at all, as the case may be, if any useful purpose is to be served thereby. These are not things to trouble him, though the fleshpots of Egypt are very good when duty allows him to turn his back for a space upon the desert. Privations all these things are called in ordinary parlance, but they are of little moment, and are good for his liver. The real privations are of quite another sort. He never hears music; never sees a lovely picture; never joins in the talk and listens lovingly to conversation which strikes the answering sparks from his sodden brain. Above all, he never encounters the softening influence of the society of ladies of his own race. His few books are for a while his companions, but he reads them through and through, and cons them o'er and o'er, till the best sayings of the best authors ring flat on his sated ears like the echo of a twice-told tale. He has not yet learned that there is a great and marvellous book lying beneath his hand, a book in which all may read if they find but the means of opening the clasp which locks it, a book in which a man may read for years and never know satiety, which, though older than the hills, is ever new, and which, though studied for a lifetime, is never exhausted, and is never completely understood. This knowledge comes later; and it is then that the Chapter of the Great Book of Human Nature, which deals with natives, engrosses his attention and, touching the grayness of his life, like the rising sun, turns it into gold and purple.

Many other things he has to endure. Educated white men have inherited an infinite capacity for feeling bored; and a hot climate, which fries us all over a slow fire, grills boredom into irritability. The study of oriental human nature requires endless patience; and this is the hardest virtue for a young, energetic white man, with the irritable brain of his race, to acquire. Without it life is a misery—for

It is not good for the Christian's health To hurry the Aryan brown, For the Christian riles and the Aryan smiles, And he weareth the Christian down; And the end of that fight is a tombstone white, With the name of the late deceased, And the epitaph clear, A fool lies here Who tried to hustle the East.

Then gradually, very gradually, and by how slow degrees he shudders in after days to recall, a change comes o'er the spirit of his nightmare. Almost unconsciously, he begins to perceive that he is sundered from the people of the land by a gulf which they can never hope to bridge over. If he is ever to gain their confidence the work must be of his own doing. They cannot come up to this level, he must go down to the plains in which they dwell. He must put off many of the things of the white man, must forget his airs of superiority, and must be content to be merely a native Chief among natives. His pride rebels, his prejudices cry out and will not be silenced, he knows that he will be misunderstood by his race-mates, should they see him among the people of his adoption, but the aching solitude beats down one and all of these things; and, like that eminently sensible man, the Prophet Muhammad, he gets him to the Mountain, since it is immovable and will not come to him.

Then begins a new life. He must start by learning the language of his fellows, as perfectly as it is given to a stranger to learn it. That is but the first step in a long and often a weary march. Next, he must study, with the eagerness of Browning's Grammarian, every native custom, every native conventionality, every one of the ten thousand ceremonial observances to which natives attach so vast an importance. He must grow to understand each one of the hints and doubles ententes, of which Malays make such frequent use, every little mannerism, sign and token, and, most difficult of all, every motion of the hearts, and every turn of thought, of those whom he is beginning to call his own people. He must become conscious of native Public Opinion, which is often diametrically opposed to the opinion of his race-mates on one and the same subject. He must be able to unerringly predict how the slightest of his actions will be regarded by the natives, and he must shape his course accordingly, if he is to maintain his influence with them, and to win their sympathy and their confidence. He must be able to place himself in imagination in all manner of unlikely places, and thence to instinctively feel the native Point of View. That is really the whole secret of governing natives. A quick perception of their Point of View, under all conceivable circumstances, a rapid process by which a European places himself in the position of the native, with whom he is dealing, an instinctive and instantaneous apprehension of the precise manner in which he will be affected, and a clear vision of the man, his feelings, his surroundings, his hopes, his desires, and his sorrows,—these, and these alone, mean that complete sympathy, without which the white man among Malays, is but as a sounding brass and as a tinkling cymbal.

It does not all come at once. Months, perhaps years, pass before the exile begins to feel that he is getting any grip upon the natives, and even when he thinks that he knows as much about them as is good for any man, the oriental soul shakes itself in its brown casing, and comes out in some totally unexpected and unlooked-for place, to his no small mortification and discouragement. But, when he has got thus far, discouragement matters little, for he has become bitten with the love of his discoveries, and he can no more quit them than the dipsomaniac can abandon the drams which are killing him.

Then he gets deep into a groove and is happy. His fingers are between the leaves of the Book of Human Nature, and his eager eyes are scanning the lines of the chapter which in time he hopes to make his own. The advent of another white man is a weariness of the flesh. The natives about him have learned to look upon him as one of their own people. His speech is their speech, he can think as they do, can feel as they feel, rejoice in their joys, and sorrow in their pains. He can tell them wonderful things, and a philosophy of which they had not dreamed. He never offends their susceptibilities, never wounds their self-respect, never sins against their numerous conventionalities. He has feasted with them at their weddings, doctored their pains, healed their sick, protected them from oppression, stood their friend in time of need, done them a thousand kindnesses, and has helped their dying through the strait and awful pass of death. Above all, he understands, and, in a manner, they love him. A new white man, speaking to him in an unknown tongue, seems to lift him for the time out of their lives. The stranger jars on the natives, who are the exile's people, and he, looking through the native eyes which are no longer strange to him, sees where his race-mate offends, and in his turn is jarred, until he begins to hate his own countrymen. Coming out of the groove hurts badly, and going back into it is almost worse, but when a man is once well set in the rut of native life, these do not disturb him, for he is happy, and has no need of other and higher things. This is the exile's Heaven.

As years go on the up-country life of which I write will become less and less common in this Peninsula of ours, and the Malays will be governed wholly by men, who, never having lived their lives, cannot expect to have more than a surface knowledge of the people whose destinies are in their hands. The Native States will, I fancy, be none the better governed, and those who rule them will miss much which has tended to widen the lives of the men who came before them, and who dwelt among the people while they were still as God made them.

And those who led these lives? The years will dim the memories of all they once learned and knew and experienced; and as they indite the caustic minute to the suffering subordinate, and strangle with swaddlings of red-tape the tender babe of prosperity, they will perchance look back with wonder at the men they once were, and thinking of their experiences in the days of long ago will marvel that each one of them as he left the desert experienced the pang of Chillon's prisoner:—

Even I Regained my freedom with a sigh.



L'ENVOI

By the green shade of the palm trees, Where the river flows along To be wedded to the calm seas, Dwell the people of my song. With a languid step they wander Thro' the forest or the grove, And with listless eyes they ponder On the glories poets love. They have little joy in beauty, Little joy in virtue high, Honour, mercy, truth, and duty, Or the creeds for which men die. But their lives are calm and peaceful, And they ask for nothing more Save some happy, listless, easeful Years, and peace from strife and war.

Tales I tell of women wailing, Cruel wrong and bitter strife, Shrieking souls that pass, and quailing Hearts that shrink beneath the knife. Tales I tell of evil passions, Men that suffer, men that slay, All the tragedy that fashions Life and death for such as they. Yet these things are but as fleeting Shadows, that more lightly pass Than the sunlight, which retreating Leaves no stain upon the grass. O my friends! I judge ye lightly, Listen to the tales I tell. Answer, have I spoken rightly? Judge me, have I loved ye well?



THE END



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TRANSCRIBER'S NOTES:

This etext has been prepared as an archival version using only the characters found in the 7-bit ASCII character set. In the original text Malay words were spelled with diacritics or accents which cannot be rendered in this etext. To view these diacritics, please use the versions of this etext encoded for utf-8 (which renders diacritics fully) or ISO-8859-1 (which renders some but not all diacritics).

The following diacritics are found in the Malay words in the original text:

breves, indicating short vowels; these typically occur as the first vowel in a Malay word (mostly e, but sometimes a, i, u). Letters with breve accents have been replaced with just the letter themselves.

circumflexes (e.g. a) indicating long vowels; these have been replaced with just the letter themselves.

vowels with diaeresis (e.g. a) indicating vowels which should be sounded separately; these have also been replaced with just the letters themselves.

glottal stops; in the original text, these were indicated by a character similar to a curved right single quotation mark. These have been rendered using the ASCII apostrophe character such as in "Dato'". Note also that apostrophes are used for other purposes such as to demarcate quoted speech, indicate possessives and contractions in English words. The purpose would be discernable from the context.

While it was possible to mark-up such as "Dâto" (circumflex a) "Pĕkan" (breve e) to indicate the accents, the large number of Malay words in the text means that usage of such markup would have made the text extremely cluttered and unreadable. Malay from the middle of the 20th century onwards no longer used diacritics, hence the Malay words in this etext are still intelligible with the diacritics removed and indeed look very similar to their modern day equivalents.

Inconsistencies in the hyphenation of words have been preserved. (body-guard, bodyguard; eye-ball, eyeball; eye-lid, eyelid; fire-light, firelight; foot-hills, foothills; sun-down, sundown; sweet-stuff, sweetstuff)

Pg. 3, original text was "become morally week and seedy", "weak" was probably intended instead of "week" and changed accordingly. (become morally weak and seedy)

Pg. 30, "whi l" changed to "while". (while the Malays gambled)

Pg. 54, added closing single quote mark to demarcate end of quoted speech. ('Diam! Diam!')

Pg. 105, duplicated word "a" removed (cultivation of a padi swamp)

Pg. 116, "Raja Sibidi" is also spelled "Raja Sebidi" in two other instances on the same page. Original text preserved in all cases as it is unclear which the author intended.

Pg. 193, unusual word "sweatmeats". Author probably meant "sweetmeats". Original text preserved. (while the Prince ate some sweatmeats)

Pg. 210, poem at the beginning of the chapter. In the original text, there was the unusual word "scrak", spelled with a c with acute accent. Author might have intended "sorak" spelled with a circumflex over the "o". "Sorak" occurs elsewhere in the text meaning a "war-cry", which is plausible in the context here. However, "scrak" is preserved, with a simple unaccented "c".

Pg. 247, a piece of poetry quoted by the author. The last line appears to be missing some punctuation—a closing single-quote mark at the end and possibly a comma after "whispered". The author's original text has been preserved—the missing punctuation could have been intentional if he had, for example, been quoting verbatim from his source. (And whispered 'Thou thyself art Heaven or Hell.)

Pg. 255-256, poem "L'envoi". In the original text a page break occurred after the first 16 lines of the poem. This break has been presumed to also be a stanza break as it divides the poem into two equal groups of 16 lines and there is a change in tone at this point.

THE END