Part 14 (2/2)
”It unfortunately sometimes happens so,” said he, ”and then the result is, of course, distressing. For the children's sake the parents will often remain with one another, but in many cases they separate. No one can tell the misery that ensues where a husband and wife love one another.”
The conversation grew insupportable. I could not follow the Kohen in what seemed the wildest and maddest flights of fancy that ever were known; so I began to talk of other things, and gradually the Kohen was drawn to speak of his own life. The account which he gave of himself was not one whit less strange than his previous remarks, and for this reason I add it here.
”I was born,” said he, ”in the most enviable of positions. My father and mother were among the poorest in the land. Both died when I was a child, and I never saw them. I grew up in the open fields and public caverns, along with the most esteemed paupers. But, unfortunately for me, there was something wanting in my natural disposition. I loved death, of course, and poverty, too, very strongly; but I did not have that eager and energetic pa.s.sion which is so desirable, nor was I watchful enough over my blessed estate of poverty. Surrounded as I was by those who were only too ready to take advantage of my ignorance or want of vigilance, I soon fell into evil ways, and gradually, in spite of myself, I found wealth pouring in upon me. Designing men succeeded in winning my consent to receive their possessions; and so I gradually fell away from that lofty position in which I was born. I grew richer and richer. My friends warned me, but in vain. I was too weak to resist; in fact, I lacked moral fibre, and had never learned how to say 'No.' So I went on, descending lower and lower in the scale of being. I became a capitalist, an Athon, a general officer, and finally Kohen.
”At length, on one eventful day, I learned that one of my a.s.sociates had by a long course of reckless folly become the richest man in all the country. He had become Athon, Melek, and at last Kohen Gadol. It was a terrible shock, but I trust a salutary one. I at once resolved to reform. That resolution I have steadily kept, and have at least saved myself from descending any lower. It is true, I can hardly hope to become what I once was. It is only too easy to grow rich; and, you know, poverty once forfeited can never return except in rare instances. I have, however, succeeded in getting rid of most of my wealth, chiefly through the fortunate advent of Almah and afterward of yourself. This, I confess, has been my salvation. Neither of you had any scruples about accepting what was bestowed, and so I did not feel as though I was doing you any wrong in giving you all I had in the world. Most of the people of this city have taken advantage of your extraordinary indifference to wealth, and have made themselves paupers at your expense. I had already become your slave, and had received the promise of being elevated to the rank of scullion in the cavern of the Mista Kosek. But now, since this event of your love for Almah, I hope to gain far more. I am almost certain of being made a pauper, and I think I can almost venture to hope some day for the honor of a public death.”
To such a story I had nothing to say. It was sheer madness; yet it was terribly suggestive, and showed how utterly hopeless was my effort to secure the a.s.sistance of such a man toward my escape from death.
”A public death!” I said, grimly. ”That will be very fortunate! And do you think that you will gain the dignity of being eaten up afterward?”
The Kohen shook his head in all seriousness.
”Oh no,” said he; ”that would be far beyond my deserts. That is an honor which is only bestowed upon the most distinguished.”
CHAPTER XVI
THE KOSEKIN
These people call themselves the Kosekin. Their chief characteristic, or, at least, their most prominent one, is their love of darkness, which perhaps is due to their habit of dwelling in caves. Another feeling, equally strong and perhaps connected with this, is their love of death and dislike of life. This is visible in many ways, and affects all their character. It leads to a pa.s.sionate self-denial, an incessant effort to benefit others at their own expense. Each one hates life and longs for death. He, therefore, hates riches, and all things that are a.s.sociated with life.
Among the Kosekin everyone makes perpetual efforts to serve others, which, however, are perpetually baffled by the unselfishness of these others. People thus spend years in trying to overreach one another, so as to make others richer than themselves. In a race each one tries to keep behind; but as this leads to confusion, there is then a universal effort for each one to be first, so as to put his neighbor in the honorable position of the rear. It is the same way in a hunt. Each one presses forward, so as to honor his companion by leaving him behind.
Instead of injuring, everyone tries to benefit his neighbor. When one has been benefited by another, he is filled with a pa.s.sion which may be called Kosekin revenge--namely, a sleepless and vehement desire to bestow some adequate and corresponding benefit on the other. Feuds are thus kept up among families and wars among nations. For no one is willing to accept from another any kindness, any gift, or any honor, and all are continually on the watch to prevent themselves from being overreached in this way. Those who are less watchful than others are overwhelmed with gifts by designing men, who wish to attain to the pauper cla.s.s. The position of Almah and myself ill.u.s.trates this. Our ignorance of the blessings and honors of poverty led us to receive whatever was offered us. Taking advantage of our innocence and ignorance, the whole city thereupon proceeded to bestow their property upon us, and all became paupers through our fortunate arrival.
No one ever injures another unless by accident, and when this occurs it affords the highest joy to the injured party. He has now a claim on the injurer; he gets him into his power, is able to confer benefits on him and force upon him all that he wishes. The unhappy injurer, thus punished by the reception of wealth, finds himself helpless; and where the injury is great, the injured man may bestow upon the other all his wealth and attain to the envied condition of a pauper.
Among the Kosekin the sick are objects of the highest regard. All cla.s.ses vie with one another in their attentions. The rich send their luxuries; the paupers, however, not having anything to give, go themselves and wait on them and nurse them. For this there is no help, and the rich grumble, but can do nothing. The sick are thus sought out incessantly, and most carefully tended. When they die there is great rejoicing, since death is a blessing; but the nurses labor hard to preserve them in life, so as to prolong the enjoyment of the high privilege of nursing. Of all sick the incurable are most honored, since they require nursing always. Children also are highly honored and esteemed, and the aged too, since both cla.s.ses require the care of others and must be the recipients of favors which all are anxious to bestow. Those who suffer from contagious diseases are more sought after than any other cla.s.s, for in waiting on these there is the chance of gaining the blessing of death; indeed, in these cases much trouble is usually experienced from the rush of those who insist on offering their services.
For it must never be forgotten that the Kosekin love death as we love life; and this accounts for all those ceremonies which to me were so abhorrent, especially the scenes of the Mista Kosek. To them a dead human body is no more than the dead body of a bird: there is no awe felt, no sense of sanct.i.ty, of superst.i.tious horror; and so I learned, with a shudder, that the hate of life is a far worse thing than the fear of death. This desire for death is, then, a master-pa.s.sion, and is the key to all their words and acts. They rejoice over the death of friends, since those friends have gained the greatest of blessings; they rejoice also at the birth of children, since those who are born will one day gain the bliss of death.
For a couple to fall in love is the signal for mutual self-surrender.
Each insists on giving up the loved one; and the more pa.s.sionate the love is, the more eager is the desire to have the loved one married to someone else. Lovers have died broken-hearted from being compelled to marry one another. Poets here among the Kosekin celebrate unhappy love which has met with this end. These poets also celebrate defeats instead of victories, since it is considered glorious for one nation to sacrifice itself to another; but to this there are important limitations, as we shall see. Poets also celebrate street-sweepers, scavengers, lamp-lighters, laborers, and above all, paupers, and pa.s.s by as unworthy of notice the authors, Meleks, and Kohens of the land.
The paupers here form the most honorable cla.s.s. Next to these are the laborers. These have strikes as with us; but it is always for harder work, longer hours, or smaller pay. The contest between capital and labor rages, but the conditions are reversed; for the grumbling capitalist complains that the laborer will not take as much pay as he ought to while the laborer thinks the capitalist too persistent in his efforts to force money upon him.
Here among the Kosekin the wealthy cla.s.s forms the ma.s.s of the people, while the aristocratic few consist of the paupers. These are greatly envied by the others, and have many advantages. The cares and burdens of wealth, as well as wealth itself, are here considered a curse, and from all these the paupers are exempt. There is a perpetual effort on the part of the wealthy to induce the paupers to accept gifts, just as among us the poor try to rob the rich. Among the wealthy there is a great and incessant murmur at the obstinacy of the paupers. Secret movements are sometimes set on foot which aim at a redistribution of property and a levelling of all cla.s.ses, so as to reduce the haughty paupers to the same condition as the ma.s.s of the nation. More than once there has been a violent attempt at a revolution, so as to force wealth on the paupers; but as a general thing these movements have been put down and their leaders severely punished. The paupers have shown no mercy in their hour of triumph; they have not conceded one jot to the public demand, and the unhappy conspirators have been condemned to increased wealth and luxury, while the leaders have been made Meleks and Kohens. Thus there are among the Kosekin the unfortunate many who are cursed with wealth, and the fortunate few who are blessed with poverty. These walk while the others ride, and from their squalid huts look proudly and contemptuously upon the palaces of their unfortunate fellow-countrymen.
The love of death leads to perpetual efforts on the part of each to lay down his life for another. This is a grave difficulty in hunts and battles. Confined prisoners dare not fly, for in such an event the guards kill themselves. This leads to fresh rigors in the captivity of the prisoners in case of their recapture, for they are overwhelmed with fresh luxuries and increased splendors. Finally, if a prisoner persist and is recaptured, he is solemnly put to death, not, as with us, by way of severity, but as the last and greatest honor. Here extremes meet; and death, whether for honor or dishonor, is all the same--death--and is reserved for desperate cases. But among the Kosekin this lofty destiny is somewhat embittered by the agonizing thought on the part of the prisoner, who thus gains it, that his wretched family must be doomed, not, as with us, to poverty and want, but, on the contrary, to boundless wealth and splendor.
Among so strange a people it seemed singular to me what offences could possibly be committed which could be regarded and punished as crimes.
These, however, I soon found out. Instead of robbers, the Kosekin punished the secret bestowers of their wealth on others. This is regarded as a very grave offence. a.n.a.logous to our crime of piracy is the forcible arrest of s.h.i.+ps at sea and the transfer to them of valuables. Sometimes the Kosekin pirates give themselves up as slaves.
Kidnapping, a.s.sault, highway robbery, and crimes of violence have their parallel here in cases where a strong man, meeting a weaker, forces himself upon him as his slave or compels him to take his purse.
If the weaker refuse, the a.s.sailant threatens to kill himself, which act would lay the other under obligations to receive punishment from the state in the shape of gifts and honors, or at least subject him to unpleasant inquiries. Murder has its counterpart among the Kosekin in cases where one man meets another, forces money on him, and kills himself. Forgery occurs where one uses another's name so as to confer money on him.
There are many other crimes, all of which are severely punished. The worse the offence is, the better is the offender treated. Among the Kosekin capital punishment is imprisonment amid the greatest splendor, where the prisoner is treated like a king, and has many palaces and great retinues; for that which we consider the highest they regard as the lowest, and with them the chief post of honor is what we would call the lowest menial office. Of course, among such a people, any suffering from want is unknown, except when it is voluntary. The pauper cla.s.s, with all their great privileges, have this restriction, that they are forced to receive enough for food and clothing. Some, indeed, manage by living in out-of-the-way places to deprive themselves of these, and have been known to die of starvation; but this is regarded as dishonorable, as taking an undue advantage of a great position, and where it can be proved, the children and relatives of the offender are severely punished according to the Kosekin fas.h.i.+on.
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