Читать книгу Fate Knocks at the Door - Will Levington Comfort - Страница 14

One day (it was before he knew David Cairns) Bedient picked up the Bhagavad Gita from a book-stand in Shanghai. It was limp, little, strong, and looked meaty. As he raised his eyes wonderingly from a certain sentence, he encountered the glance of the fat old German dealer.

"Will this little book stand reading more than once, sir?" Bedient asked.

"Ja—but vat a little-boy question! Ven you haf read sefen times the year for sefen years—you a man vill haf become."

Bedient had been through the Song of the Divine One many times before he heard of it from anyone else. He had liked to think of it as a particular treasure which he shared with the queer old German, sick with fat. Now, it was the old Japanese sage who had turned the young man's mind to the comparative moderns—Carlyle, Emerson, Thoreau, and several others—and it was with a shock of joy he discovered that almost all of these light-bringers had lived with his little book. So queerly things happen. … However, the Bhagavad Gita gave him a brighter sense of the world under his feet, of a Force other than its own balance and momentum, and of its first fruits—the soul of man. … In the beginning God created Heaven and Earth—that morning star of Hebrew revelation was not at all dimmed; indeed, it shone with fairer lustre in the more spacious heavens of the Farther East.

Directly from his old Japanese teacher, and subtly from the Bhagavad Gita and the modern prophets, Bedient felt strongly urged to India. This culminated in 1903, when he was twenty-five years old. Hatred of Russia was powerfully fomenting through the Japanese nation at this time. Bedient grew sick at the thought of the coming struggle, but delayed leaving for several weeks, in the hope of seeing David Cairns, who, surely enough, was one of the first of the war-correspondents to reach Tokyo late that year. Cairns had put on pounds and power, and only Bedient knew at the end of certain fine days together, that the beauty of their first relation had not returned in its fullness. … They parted (a third time during five years) in the wintry rain on the water-front at Yokohama, Cairns remaining and Bedient taking ship for Calcutta.

Up into the Punjab he went with the new year; and there, all but lost trace of time and the world. He seemed to have come home—an ineffable emotion. When they told him quite seriously that the Ganges was sent from heaven, and had wandered a thousand years in the hair of Shiv before flowing down upon the plains with beauty and plenty and healing for sin-spent man—Bedient instantly comprehended the meaning of the figure: that the hair of Shiv was the Himalayas, whose peaks continually rape the rain-clouds. And the lotos—name, fragrance and sight of this flower—started a little lyrical wheel tinkling in his mind, turning off snatches of verses that sung themselves; and fluttering bits of romance, half-religious and altogether impersonal; and strange pictures, lovely, though all but effaced.

Indeed, he was one with the Hindus in a love for the bees, the silence, the mountains, rivers, the moon, and the heaven-protected cattle, in whose great soft eyes he found the completion of animal peace. … The legend that the bees had come from Venus, with the perfect cereal, wheat, as patterns of perfection from that farther evolved planet—fascinated, became the leit-motif of his thoughts for weeks. Earth had earned a special dispensation, it was said, and bright messengers came with a swarm and a sheaf, each milleniums advanced beyond any species of its kind here.

From a little boy he had loved the bees. Afternoons long ago (this was clear to him as the memory of that sinister hall-way of yellow-green light which returned on the afternoon of the great wind) he had lain upon the grass somewhere, and heard the hum of the honey-gatherers in thistle and clover. The hum was like the far singing of a child-choir, and the dreamings it started then were altogether too big for the memory mechanism of a little boy's head; but the vastness and wonder of those dreamings left a kind of bushed beauty far back in his mind. He had loved the bees as he had loved the Bhagavad Gita, thinking it peculiarly his own attraction, but when the world's great poets and prophets became known to him through their writings, he discovered, again with glad emotion, that bees had stirred the fancy of each, stimulated their conceptions of service and communistic blessedness; furnished their symbols for laws of beauty and cleanliness, brotherhood, race-spirit, the excellence of sacrifice—a thousand perfect analogies to show the way of human ethics and ideal performance. … But beyond all their service to literature, he perceived that these masters among men had loved the bees. This was the only verb that conveyed Bedient's feelings for them; and he found that they literally swarmed through Hindu simile in its expressions of song and story and faith.

Northward, he made his leisure way almost to the borders of Kashmir, before he found his place of abode—Preshbend, a little town of many Sikhs, which clung like a babe to the sloping hip of a mountain. He was taken on by the English of the forestry service, and liked the ranging life; liked, too, the rare meetings with his fellow-workers and superiors, quiet, steady-eyed men, quick-handed and slow of speech. With all his growth and knowledge of the finer sort, Bedient carried no equipment for earning a living—except through his hands. There was no hesitation with him in making a choice—between patrolling a forest, and the columns of a ledger. All the indoor ways of making money that intervene between the artisan and artist were to him out of the question. When asked his occupation, he had answered, "Cook."

One week in each month he spent in the town, and he came to love Preshbend and the people; the tall young men, many taller than he, and the great lean-armed, gaunt-breasted Sikh women. The boys were so studious, so simple and gentle, compared with the few others he had known, and the women such adepts at mothering! Then the shy, slender girls, impassable ranges between him and any romantic sense; yet, he was glad to be near them, glad to hear their voices and their laughter in the evenings. … He loved the long shadow of the mountains, the still dusty roads where the cattle moved so softly that the dust never rose above their knees; the smell of wood-smoke in the dusk, the legends of the gods, scents of the high forest, the thoughts which nourished his days and nights, and the brilliant stars, so steady and eternal, and so different from the steaming constellations of Luzon;—he loved it all, and saw these things, as one home from bitter exile.

And then with the cool dark and the mountain winds, after the long, pitiless day of fierce, devouring sunlight, the moon glided over the fainting world with peace and healing—like an angel over a battle-field. … The two are mystic in every Indian ideal of beauty, and alike cosmic—woman and the moon.

There was a certain trail that rose from Preshbend, and ended after an hour's walk in a high cliff of easy ascent. Bedient often went there alone when the moon was full—and waited for her rising. At last through a rift in the far mountains, a faint ghost would appear, and waveringly whiten the glacial breast of old God-Mother—the highest peak in the vision of Preshbend. Just a nucleus of light at first, like a shimmering mist, but it steadied and brightened—until that snowy summit was configured in the midst of her lowlier brethren on the borders of Kashmir—and Bedient, turning from his deep reflections, would find the source of the miracle, trailing her glory up from the South.

Often he lost the sense of personality in these meditations. His eyes turned at first upon that dead, dark mountain, which presently caught the reflection of the moon (in itself a miracle of loveliness); then the moon which held the reflection of the hidden sun, which in its turn reflected the power of All; and he, a bit of suppressed animation among the rocks of the cliff, audaciously comprehending that chain of reflections and adding his own! The marvel of it all carried him a dimension beyond the responsiveness of mere brain-tissue, and for hours in which he was not Bedient, but one with some Unity that swept over the pageant of the universe, his body lay hunched and chill in the cold of the heights. … That was his first departure, and he was in his twenty-eighth year.

Another time, as he watched old God-Mother, he suddenly felt himself an instrument upon which played the awful yearning of the younger peoples of Europe and America. Greatly startled, he saw them hungering for this vastness, this beauty and peace; yet enchanted among little things, condemned to chattering and pecking at each other, and through interminable centuries to tread dim hot ways of spite and weariness, cruelty and nervous pain. He, Bedient, had found peace here, but it was not for him to take always. He seemed held by that awful yearning across the world; as if he were an envoy commissioned to find Content—to bring back the secret that would break their enchantment. … No, he was not yet detached from his people; he could only accept tentatively these mighty virtues of wonder and silence, gird his loins with them and finally take back the rich tidings. … Was he dwelling in silence to walk in power over there? This excited and puzzled him at first. Bedient as a bearer of light was new. …

Yet hunger was growing within for his own people; a passion to tell them; rather to make them see that all their aims and possessions were not worth one moment, such as he had spent, watching the breast of old God-Mother whiten, with the consciousness of God walking in the mountain-winds, the scent of camphor, lotos, sandal and wild-honey in His garments. A passion, indeed, grew within him to make his people see that real life has no concern with wrestlings in fetid valleys, but up, up the rising roads—poised with faith, and laughing with power—until through a rift in the mountains, they are struck by the light of God's face, and shine back—like the peaks of Kashmir to the moon.

And another night it came to him that he had something to say to the women of his people. This thought emerged clean-cut from the deeps of abstraction, and he trembled before it, for his recent life had kept him far apart from women. And now, the thought occurred that he was better prepared to inspire women—because of this separateness. He had preserved the boyish ideal of their glowing mystery, their lovely cosmic magnetism. India had stimulated it. All the lights of his mind had fallen upon this ideal, all the colors of the spectrum and many from heaven—certain swift flashes of glory, such as are brought, in queer angles of light, from a butterfly's wing. He had been mercifully spared from moving among the infinitudes of small men who hold such a large estimate of the incapacity and commonness of women. … Even among the Sikh mothers (Bedient did not dream how his spirit prospered during these Indian years) his ideal was strengthened. He found among the mothers of the Punjab a finer courage than ever the wars had shown him—the courage that bends and bears—and an answering sweetness for all the good that men brought to their feet. …

So one night at last he found himself thanking God in the great silence—that he could see the natural greatness of women; that he was alive to help them; that he could pity those who knew only the toiling, not the mystic, hands of women; pity those—and tell them—who knew her only as a sense creature. … And swiftly he wanted to tell women—how high he held them—that one man in the world had kept his vision of them brighter and brighter in substance and spirit. He had the queer, almost feminine, sense, of their needing to know this, and of impatience to give them their happiness. Perhaps they did not continually hold this in mind; perhaps the men of their world had taught them to forget. … They would be happier for his coming. He would put into each woman's heart—as only a man could do—a quickened sense of her incomparable importance; make her remember that mothering is the loveliest of all the arts; that only in the lower and savage orders of life the male is ascendant; that as the human race evolves in the finer regions of the spirit—when growth becomes centred in the ethereal dimension of the soul—woman, invariably a step nearer the great creative source, must assume supremacy. … Among the dark mountains the essence of all these thoughts came to him during many nights.

He would make women happier by restoring to them—their own. He must show how dreadful for them to forget for an instant—that they are the real inspirers of man; that they ignite his every conception; that it is men who follow and interpret, and the clumsy world is to blame because the praise so often goes to the interpreter, and not to the inspiration. But praise is a puny thing. Women must see that they only are lovely who remain true to their dreams, for of their dreams is made the spiritual loaf, the real vitality of the race; that by remaining true to their dreams, though starved of heart, the sons that come to them will be the lovers they dream of—and bring the happiness they missed, to the daughters of other women. For love is spirit—the stuff of dreams—and love is Giving. … He must bring to women again, lest they forget, this word: that never yet has man sung, painted, prophesied, made a woman happy, nor in any way woven finer the spirit of his time, but that God first covenanted with his mother for the gift—and, more often than not, the gift was startled into its supreme expression by the daughter of another. … All in a sentence, it summed at last, to Bedient alone—a flaming sentence for all women to hear: Only through the potential greatness of women can come the militant greatness of men.

And so things appeared unto him to do, as he watched the miracle of the moon bringing forth the lineaments of the old God-Mother; and so the cliff became his Sinai. On this last night, for a moment at least, he felt as must an immortal lover who has seen clearly the way of chivalry—the task which was to be, as the Hindus say, the fruit of his birth. … Thus he would go down, face glowing with new and luminous resolves. … And once dawn was breaking as he descended, and the whir of wings aroused him. Looking upward he saw (as did Another of visions), in the red beauty of morning—a flock of swans flying off to the South.

* * * * *

Gobind must not be forgotten—old Gobind, who appeared in Preshbend at certain seasons, and sat down in the shade of a camphor-tree, old and gnarled as he; but a sumptuous refuge, as, in truth was Gobind in the spirit. The natives said that the austerities of Gobind were the envy of the gods; that he could hold still the blood in his veins from dusk to dawn; and make the listener understand many wonderful things about himself and the meaning of life.

The language had come to Bedient marvellously. Literally it flowed into his mind, as in the rains a rising river finds its old bed of an earlier season.

"This is your home, Wanderer," Gobind told him. "Long have you travelled to and fro and long still must you wander, but you will come back again to the cool shadows, and to these—" Gobind lifted his hand to point to the roof of the world. The yellow cloth fell away from his arm, which looked like a dead bough blackened from many rains. "For these are your mountains and you love these long shadows. All Asia and the Islands you have searched for these shadows, and here you are content, for your soul is Brahman. … But you are not ready for Home. You are not yet tired. Long still must you wander. Some sin of a former birth caused you to sink into the womb of a woman of the younger peoples. You have yet to return to them—as one coming down from the mountains, after the long summer, brings a song and a story for the heat-sick people of the plains to hear at evening——"

This was the substance of many talks. It was always the same when

Gobind shut his eyes.

"You say I shall come back here, good Gobind?" Bedient asked.

"Yes, you will come back here to abandon the body——"

"Alone?"

"Yes."

Bedient was filled with grave questions. One can always put a mystic meaning to the direct saying of a Hindu holy man, but there seemed no equivocation here. The young man was slow to believe that all his dreaming must come to naught. It seemed as if his whole inner life had been built about the dream of a woman; and of late she had seemed nearer than ever, and different from any woman, he had ever known—the mate of his mind and soul and flesh. For a long time he progressed no farther than this, for falling into his own thoughts, he would find only the aged body of Gobind before him—the rest having stolen away on night-marches of deep moment, while he, Bedient, had tried to realize his life loneliness. At last he could think of nothing else throughout the long day, and he went early in the semi-light and sat before the holy man. The dusk darkened, and a new moon rose, but Gobind did not rise to mere physical consciousness that night, though Bedient sat very still before him for hours. The bony knees of the old ascetic, covered with dust, were moveless as the black roots of the camphor-tree; and a dog of the village sat afar off on his haunches and whined at intervals, waiting for the white man to go, that he might have the untouched supper, which a woman of Preshbend had brought to Gobind's begging-bowl.

And again the next night Bedient came, but Gobind was away playing with the gods of his youth—just the old withered body there—and the dog whining.

But the third night, the eyes of Gobind filled with his young friend——

"You say, good father Gobind," Bedient said quickly, "that I shall come back here alone to die?"

"Yes," the Sannyasin answered simply, but a moment later, he shivered, and seemingly divined all that was in the young man's mind, for he added: "You will learn to look within for the woman. … You would not find favor—in finding her without. … It is not for you—the red desire of love!"

* * * * *

It was during these years in India that Bedient began to put down the thoughts which delighted him during the long rides through the forest; and something of the thrill of his reflections, as he watched old God-Mother from his cliff. He found great delight in this, and his mind was integrated by expression. He recalled many little pictures of the early years—not the actions, but the reflections of action. It was fascinating. He found that his journal would bulk big presently, so he took to polishing as he went along; chose the finest, toughest Indian parchment—and wrote finely as this print—for it was clear to him that he had entered upon what was to prove a life-habit.

The letters from Captain Carreras had become more frequent in late years; in fact, there was almost always a letter en route either from Preshbend or Equatoria. … The Captain wanted him to come; stronger and stronger became the call. So far as money was concerned, he had done extraordinarily well. He always wrote of this half-humorously. … At last when Bedient was beginning his seventh year in the Punjab, there came a letter which held a plaint not to be put aside.

Bedient was in his thirty-second year; and just at this time old Gobind left his body for a last time beneath the camphor-tree. The young man had sat before him the night before, and the holy man had told him in symbolism—that the poor murky river of his life had made its last bend through the forests, and was swiftly flowing into the sea of time and space. Though he sat long after silence had settled down, Bedient did not know (so softly and sweetly did the old saint depart) that the Sannyasin was tranced in death instead of meditation. It was not until the next morning, when he heard the Sikh women of the village weeping—one above all—that he understood. It was not a shock of grief to these women, for such is their depth that the little matters which concern all flesh and which are inevitable, cannot be made much ado of. Still it was feminine and beautiful to him, their weeping; and possibly the one who wept loudest had mothered old Gobind in her heart, and there was emptiness in the thought that she could not fill his begging-bowl again. Bedient, as well as others of the village, knew that to Gobind, death was a long-awaited consummation; that he was gone only from the physical eye of the village. That missed him—as did Bedient, who had loved to sit at the fleshly feet of the holy man. … But he loved all Preshbend, too.

And at length, he set out on foot for Lahore—often looking back.