but the ignorant and vicious rich — look upon labor as the highest good, and the man who is so unfortunate as not to have enough money to purchase employment in some useful industry will rather engage in a useless one than not labor at all. It is not unusual to see hundreds of men carrying water from a river and pouring it into a natural ravine or artificial channel, through which it runs back into the stream. Frequently a man is seen conveying stones — or the masses of metal which there correspond to stones — from one pile to another. When all have been heaped in a single place he will convey them back again, or to a new place, and so proceed until darkness puts an end to the work. This kind of labor, however, does not confer the satisfaction derived from the consciousness of being useful, and is never performed by any person having the means to hire another to employ him in some beneficial industry. The wages usually paid to employers are from three to six balukan a day. This statement may seem incredible, but I solemnly assure the reader that I have known a bad workman or a feeble woman to pay as high as eight; and there have been instances of men whose incomes had outgrown their desires paying even more.
Labor being a luxury which only those in easy circumstances can afford, the poor are the more eager for it, not only because it is denied them, but because it is a sign of respectability. Many of them, therefore, indulge in it on credit and soon find themselves deprived of what little property they had to satisfy their hardfisted employers. A poor woman once complained to me that her husband spent every rylat that he could get in the purchase of the most expensive kinds of employment, while she and the children were compelled to content themselves with such cheap and coarse activity as dragging an old wagon round and round in a small field which a kind-hearted neighbor permitted them to use for the purpose. I afterward saw this improvident husband and unnatural father. He had just squandered all the money he had been able to beg or borrow in buying six tickets, which entitled the holder to that many days’ employment in pitching hay into a barn. A week later I met him again. He was broken in health, his limbs trembled, his walk was an uncertain shuffle. Clearly he was suffering from overwork. As I paused by the wayside to speak to him a wagon loaded with hay was passing. He fixed his eyes upon it with a hungry, wolfish glare, clutched a pitchfork and leaned eagerly forward, watching the vanishing wagon with breathless attention and heedless of my salutation. That night he was arrested, streaming with perspiration, in the unlawful act of unloading that hay and putting it into its owner’s barn. He was tried, convicted and sentenced to six months’ detention in the House of Indolence.
The whole country is infested by a class of criminal vagrants known as strambaltis, or, as we should say, “tramps.” These persons prowl about among the farms and villages begging for work in the name of charity. Sometimes they travel in groups, as many as a dozen together, and then the farmer dares not refuse them; and before he can notify the constabulary they will have performed a great deal of the most useful labor that they can find to do and escaped without paying a rylat. One trustworthy agriculturist assured me that his losses in one year from these depredations amounted to no less a sum than seven hundred balukan! On nearly all the larger and more isolated farms a strong force of guards is maintained during the greater part of the year to prevent these outrages, but they are frequently overpowered, and sometimes prove unfaithful to their trust by themselves working secretly by night.
The Golampi priesthood has always denounced overwork as a deadly sin, and declared useless and apparently harmless work, such as carrying water from the river and letting it flow in again, a distinct violation of the divine law, in which, however, I could never find any reference to the matter; but there has recently risen a sect which holds that all labor being pleasurable, each kind in its degree is immoral and wicked. This sect, which embraces many of the most holy and learned men, is rapidly spreading and becoming a power in the state. It has, of course, no churches, for these cannot be built without labor, and its members commonly dwell in caves and live upon such roots and berries as can be easily gathered, of which the country produces a great abundance though all are exceedingly unpalatable. These Gropoppsu (as the members of this sect call themselves) pass most of their waking hours sitting in the sunshine with folded hands, contemplating their navels; by the practice of which austerity they hope to obtain as reward an eternity of hard labor after death.
The Golampis are an essentially pious and religious race. There are few, indeed, who do not profess at least one religion. They are nearly all, in a certain sense, polytheists: they worship a supreme and beneficent deity by one name or another, but all believe in the existence of a subordinate and malevolent one, whom also, while solemnly execrating him in public rites, they hold at heart in such reverence that needlessly to mention his name or that of his dwelling is considered sin of a rank hardly inferior to blasphemy. I am persuaded that this singular tenderness toward a being whom their theology represents as an abominable monster, the origin of all evil and the foe to souls, is a survival of an ancient propitiatory adoration. Doubtless this wicked deity was once so feared that his conciliation was one of the serious concerns of life. He is probably as greatly feared now as at any former time, but is apparently less hated, and is by some honestly admired.
It is interesting to observe the important place held in Golampian affairs by religious persecution. The Government is a pure theocracy, all the Ministers of State and the principal functionaries in every department of control belonging to the priesthood of the dominant church. It is popularly believed in Mogon–Zwair that persecution, even to the extent of taking life, is in the long run beneficial to the cause enduring it. This belief has, indeed, been crystallized into a popular proverb, not capable of accurate translation into our tongue, but to the effect that martyrs fertilize religion by pouring out their blood about its roots. Acting upon this belief with their characteristically logical and conscientious directness, the sacerdotal rulers of the country mercilessly afflict the sect to which themselves belong. They arrest its leading members on false charges, throw them into loathsome and unwholesome dungeons, subject them to the crudest tortures and sometimes put them to death. The provinces in which the state religion is especially strong are occasionally raided and pillaged by government soldiery, recruited for the purpose by conscription among the dissenting sects, and are sometimes actually devastated with fire and sword. The result is not altogether confirmatory of the popular belief and does not fulfil the pious hope of the governing powers who are cruel to be kind. The vitalizing efficacy of persecution is not to be doubted, but the persecuted of too feeble faith frequently thwart its beneficent intent and happy operation by apostasy.
Having in mind the horrible torments which a Golampian general had inflicted upon the population of a certain town I once ventured to protest to him that so dreadful a sum of suffering, seeing that it did not accomplish its purpose, was needless and unwise.
“Needless and unwise it may be,” said he, “and I am disposed to admit that the result which I expected from it has not followed; but why do you speak of the sum of suffering? I tortured those people in but a single, simple way — by skinning their legs.”
“Ah, that is very true,” said I, “but you skinned the legs of one thousand.”
“And what of that?” he asked. “Can one thousand, or ten thousand, or any number of persons suffer more agony than one? A man may have his leg broken, then his nails pulled out, then be seared with a hot iron. Here is suffering added to suffering, and the effect is really cumulative. In the true mathematical sense it is a sum of suffering. A single person can experience it. But consider, my dear sir. How can you add one man’s agony to another’s? They are not addable quantities. Each is an individual pain, unaffected by the other. The limit of anguish which ingenuity can inflict is that utmost pang which one man has the vitality to endure.”
I was convinced but not silenced.
The Golampians all believe, singularly enough, that truth possesses some inherent vitality and power that give it an assured prevalence over falsehood; that a good name cannot be permanently defiled and irreparably ruined by detraction, but, like a star, shines all the brighter for the shadow through which it is seen; that justice cannot be stayed by injustice; that vice is powerless against virtue. I could quote from their
