Her two elder sisters had been married with the usual cost and difficulty, and now the youngest daughter lay like a silent weight upon the heart of her parents. All the world seemed to think that, because she did not speak, therefore she did not feel; it discussed her future and its own anxiety freely in her presence. She had understood from her earliest childhood that God had sent her like a curse to her father's house, so she withdrew herself from ordinary people and tried to live apart. If only they would all forget her she felt she could endure it. But who can forget pain? Night and day her parents' minds were aching on her account. Especially her mother looked upon her as a deformity [Pg 102] in herself. To a mother a daughter is a more closely intimate part of herself than a son can be; and a fault in her is a source of personal shame. Banikantha, Subha's father, loved her rather better than his other daughters; her mother regarded her with aversion as a stain upon her own body.
If Subha lacked speech, she did not lack a pair of large dark eyes, shaded with long lashes1; and her lips trembled like a leaf in response to any thought that rose in her mind.
When we express our thought in words, the medium is not found easily. There must be a process of translation, which is often inexact, and then we fall into error. But black eyes need no translating; the mind itself throws a shadow upon them. In them thought opens or shuts, shines forth2 or goes out in darkness, hangs steadfast3 like the setting moon or like the swift and restless lightning illumines all quarters of the sky. They who from birth have had no other speech than the trembling of their lips learn a language of the eyes, endless in expression, deep as the sea, clear as the heavens, wherein play dawn and sunset, light and shadow. The dumb have a lonely grandeur4 like Nature's own. Wherefore the other children almost dreaded5 Subha and never played with her. She was silent and companionless as noontide. [Pg 103]
The hamlet where she lived was Chandipur. Its river, small for a river of Bengal, kept to its narrow bounds like a daughter of the middle class. This busy streak6 of water never overflowed7 its banks, but went about its duties as though it were a member of every family in the villages beside it. On either side were houses and banks shaded with trees. So stepping from her queenly throne, the river-goddess became a garden deity8 of each home, and forgetful of herself performed her task of endless benediction9 with swift and cheerful foot.
Banikantha's house looked out upon the stream. Every hut and stack in the place could be seen by the passing boatmen. I know not if amid these signs of worldly wealth any one noticed the little girl who, when her work was done, stole away to the waterside and sat there. But here Nature fulfilled her want of speech and spoke10 for her. The murmur11 of the brook12, the voice of the village folk, the songs of the boatmen, the crying of the birds and rustle13 of trees mingled14 and were one with the trembling of her heart. They became one vast wave of sound which beat upon her restless soul. This murmur and movement of Nature were the dumb girl's language; that speech of the dark eyes, which the long lashes shaded, was the language of the world about her. From the trees, where the [Pg 104] cicalas chirped15, to the quiet stars there was nothing but signs and gestures, weeping and sighing. And in the deep mid-noon, when the boatmen and fisher-folk had gone to their dinner, when the villagers slept and birds were still, when the ferry-boats were idle, when the great busy world paused in its toil16 and became suddenly a lonely, awful giant, then beneath the vast impressive heavens there were only dumb Nature and a dumb girl, sitting very silent,—one under the spreading sunlight, the other where a small tree cast its shadow.
But Subha was not altogether without friends. In the stall were two cows, Sarbbashi and Panguli. They had never heard their names from her lips, but they knew her footfall. Though she had no words, she murmured lovingly and they understood her gentle murmuring better than all speech. When she fondled them or scolded or coaxed17 them, they understood her better than men could do. Subha would come to the shed and throw her arms round Sarbbashi's neck; she would rub her cheek against her friend's, and Panguli would turn her great kind eyes and lick her face. The girl paid them three regular visits every day and others that were irregular. Whenever she heard any words that hurt her, she would come to these dumb friends out of due time. It was as though they guessed her anguish18 [Pg 105] of spirit from her quiet look of sadness. Coming close to her, they would rub their horns softly against her arms, and in dumb, puzzled fashion try to comfort her. Besides these two, there were goats and a kitten; but Subha had not the same equality of friendship with them, though they showed the same attachment19. Every time it got a chance, night or day, the kitten would jump into her lap, and settle down to slumber20, and show its appreciation21 of an aid to sleep as Subha drew her soft fingers over its neck and back.
Subha had a comrade also among the higher animals, and it is hard to say what were the girl's relations with him; for he could speak, and his gift of speech left them without any common language. He was the youngest boy of the Gosains, Pratap by name, an idle fellow. After long effort, his parents had abandoned the hope that he would ever make his living. Now losels have this advantage, that, though their own folk disapprove22 of them, they are generally popular with every one else. Having no work to chain them, they become public property. Just as every town needs an open space where all may breathe, so a village needs two or three gentlemen of leisure, who can give time to all; then, if we are lazy and want a companion, one is to hand.
Pratap's chief ambition was to catch fish. He [Pg 106] managed to waste a lot of time this way, and might be seen almost any afternoon so employed. It was thus most often that he met Subha. Whatever he was about, he liked a companion; and, when one is catching23 fish, a silent companion is best of all. Pratap respected Subha for her taciturnity, and, as every one called her Subha, he showed his affection by calling her Su. Subha used to sit beneath a tamarind, and Pratap, a little distance off, would cast his line. Pratap took with him a small allowance of betel, and Subha prepared it for him. And I think that, sitting and gazing a long while, she desired ardently24 to bring some great help to Pratap, to be of real aid, to prove by any means that she was not a useless burden to the world. But there was nothing to do. Then she turned to the Creator in prayer for some rare power, that by an astonishing miracle she might startle Pratap into exclaiming: "My! I never dreamt our Su could have done this!"
Only think, if Subha had been a water nymph, she might have risen slowly from the river, bringing the gem25 of a snake's crown to the landing-place. Then Pratap, leaving his paltry26 fishing, might dive into the lower world, and see there, on a golden bed in a palace of silver, whom else but dumb little Su, Banikantha's child? Yes, our Su, the only [Pg 107] daughter of the king of that shining city of jewels! But that might not be, it was impossible. Not that anything is really impossible, but Su had been born, not into the royal house of Patalpur, but into Banikantha's family, and she knew no means of astonishing the Gosains' boy.
Gradually she grew up. Gradually she began to find herself. A new inexpressible consciousness like a tide from the central places of the sea, when the moon is full, swept through her. She saw herself, questioned herself, but no answer came that she could understand.
Once upon a time, late on a night of full moon, she slowly opened her door and peeped out timidly. Nature, herself at full moon, like lonely Subha, was looking down on the sleeping earth. Her strong young life beat within her; joy and sadness filled her being to its brim; she reached the limits even of her own illimitable loneliness, nay27, passed beyond them. Her heart was heavy, and she could not speak. At the skirts of this silent troubled Mother there stood a silent troubled girl.
The thought of her marriage filled her parents with an anxious care. People blamed them, and even talked of making them outcasts. Banikantha was well off; they had fish-curry twice daily; and consequently he did not lack enemies. Then the [Pg 108] women interfered28, and Bani went away for a few days. Presently he returned and said: "We must go to Calcutta."
They got ready to go to this strange country. Subha's heart was heavy with tears, like a mist-wrapt dawn. With a vague fear that had been gathering29 for days, she dogged her father and mother like a dumb animal. With her large eyes wide open, she scanned their faces as though she wished to learn something. But not a word did they vouchsafe30. One afternoon in the midst of all this, as Pratap was fishing, he laughed: "So then, Su, they have caught your bridegroom, and you are going to be married! Mind you don't forget me altogether!" Then he turned his mind again to his fish. As a stricken doe looks in the hunter's face, asking in silent agony: "What have I done to you?" so Subha looked at Pratap. That day she sat no longer beneath her tree. Banikantha, having finished his nap, was smoking in his bedroom when Subha dropped down at his feet and burst out weeping as she gazed towards him. Banikantha tried to comfort her, and his cheek grew wet with tears.
It was settled that on the morrow they should go to Calcutta. Subha went to the cow-shed to bid farewell to her childhood's comrades. She fed them with her hand; she clasped their necks; she looked [Pg 109] into their faces, and tears fell fast from the eyes which spoke for her. That night was the tenth of the moon. Subha left her room, and flung herself down on her grassy32 couch beside her dear river. It was as if she threw her arms about Earth, her strong silent mother, and tried to say: "Do not let me leave you, mother. Put your arms about me, as I have put mine about you, and hold me fast."
One day in a house in Calcutta, Subha's mother dressed her up with great care. She imprisoned33 her hair, knotting it up in laces, she hung her about with ornaments34, and did her best to kill her natural beauty. Subha's eyes filled with tears. Her mother, fearing they would grow swollen35 with weeping, scolded her harshly, but the tears disregarded the scolding. The bridegroom came with a friend to inspect the bride. Her parents were dizzy with anxiety and fear when they saw the god arrive to select the beast for his sacrifice. Behind the stage, the mother called her instructions aloud, and increased her daughter's weeping twofold, before she sent her into the examiner's presence. The great man, after scanning her a long time, observed: "Not so bad."
He took special note of her tears, and thought she must have a tender heart. He put it to her credit in the account, arguing that the heart, which [Pg 110] to-day was distressed36 at leaving her parents, would presently prove a useful possession. Like the oyster's pearls, the child's tears only increased her value, and he made no other comment.
The almanac was consulted, and the marriage took place on an auspicious37 day. Having delivered over their dumb girl into another's hands, Subha's parents returned home. Thank God! Their caste in this and their safety in the next world were assured! The bridegroom's work lay in the west, and shortly after the marriage he took his wife thither38.
In less than ten days every one knew that the bride was dumb! At least, if any one did not, it was not her fault, for she deceived no one. Her eyes told them everything, though no one understood her. She looked on every hand, she found no speech, she missed the faces, familiar from birth, of those who had understood a dumb girl's language. In her silent heart there sounded an endless, voiceless weeping, which only the Searcher of Hearts could hear.
WORDS TO BE STUDIED
uniformity. From the Latin "unus," meaning "one" and "forma" meaning "form." Compare universe, unison39, unite, formalism, formation, reform, deformed40, deformity (the last word occurs in the next paragraph of the story).
[Pg 111]
translation. The Latin word meaning "to bring" has two roots, viz. "fer" and "lat." This word is taken from the second root. We have the two parallel series of words in English:
transfer, refer, confer, differ, etc.
puzzled. This is one of the few words in the English language whose origin is doubtful. It probably comes from the word to "pose" (which itself is a shortened form of "oppose") meaning to set forward a difficult problem.
losels. An uncommon43 English word meaning a person who is good for nothing. The word is derived44 from the verb to "lose."
taciturnity. The Latin word "tacitus," means "quiet" or "silent." Compare tacit, tacitly, reticence45, reticent46.
My! This is used by common people in England. It is probably the short form of "My eye!"
dogged. The word in this sense means to follow like a dog; to follow closely. From this we have the adjective "dogged" pronounced as two syllables47 dog-géd, meaning persevering48, persistent49, never giving in, e.g. doggéd courage.
disregarded. From the French "garder" or "guarder," meaning "to keep." This French word appears in many English forms. Compare reward, guard, guerdon, guardian50, ward31, warder, regard.
dizzy. This word comes from an old Saxon root, which has left many words in modern English. Compare daze51, dazed, dazzle, doze52, drowse, drowsy53.
deceived. From the Latin word "capere," meaning to take. The English verbs such as "receive," "conceive," "perceive" have come into English from the French. The Latin root is more clearly seen in the nouns such as "deception," "reception," "perception," etc. It should be carefully noticed that these "French" forms [Pg 112] are spelt eive instead of ieve. A simple rule is this, that after c write ei not ie, but after other consonants54 write ie. Compare the spelling of believe, grieve, relieve with that of receive, deceive.
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收听单词发音
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1
lashes
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| n.鞭挞( lash的名词复数 )；鞭子；突然猛烈的一击；急速挥动v.鞭打( lash的第三人称单数 )；煽动；紧系；怒斥 | |
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forth
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| adv.向前；向外，往外 | |
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steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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grandeur
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| n.伟大，崇高，宏伟，庄严，豪华 | |
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dreaded
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| adj.令人畏惧的；害怕的v.害怕，恐惧，担心( dread的过去式和过去分词) | |
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streak
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| n.条理，斑纹，倾向，少许，痕迹；v.加条纹，变成条纹，奔驰，快速移动 | |
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overflowed
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| 溢出的 | |
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deity
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| n.神，神性；被奉若神明的人(或物) | |
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benediction
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| n.祝福；恩赐 | |
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spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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murmur
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| n.低语，低声的怨言；v.低语，低声而言 | |
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brook
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| n.小河，溪；v.忍受，容让 | |
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rustle
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| v.沙沙作响；偷盗(牛、马等)；n.沙沙声声 | |
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mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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chirped
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| 鸟叫，虫鸣( chirp的过去式 ) | |
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toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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coaxed
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| v.哄，用好话劝说( coax的过去式和过去分词 )；巧言骗取；哄劝，劝诱 | |
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anguish
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| n.(尤指心灵上的)极度痛苦，烦恼 | |
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attachment
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| n.附属物，附件；依恋；依附 | |
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slumber
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| n.睡眠，沉睡状态 | |
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appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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disapprove
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| v.不赞成，不同意，不批准 | |
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catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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ardently
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| adv.热心地，热烈地 | |
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gem
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| n.宝石，珠宝；受爱戴的人 [同]jewel | |
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paltry
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| adj.无价值的，微不足道的 | |
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nay
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| adv.不；n.反对票，投反对票者 | |
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interfered
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| v.干预( interfere的过去式和过去分词 )；调停；妨碍；干涉 | |
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gathering
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| n.集会，聚会，聚集 | |
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vouchsafe
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| v.惠予，准许 | |
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ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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grassy
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| adj.盖满草的；长满草的 | |
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imprisoned
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| 下狱，监禁( imprison的过去式和过去分词 ) | |
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ornaments
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| n.装饰( ornament的名词复数 )；点缀；装饰品；首饰v.装饰，点缀，美化( ornament的第三人称单数 ) | |
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swollen
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| adj.肿大的，水涨的；v.使变大，肿胀 | |
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distressed
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| 痛苦的 | |
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auspicious
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| adj.吉利的；幸运的，吉兆的 | |
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thither
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| adv.向那里；adj.在那边的，对岸的 | |
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unison
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| n.步调一致，行动一致 | |
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40
deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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41
collate
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| vt.(仔细)核对，对照；(书籍装订前)整理 | |
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dilate
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| vt.使膨胀，使扩大 | |
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43
uncommon
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| adj.罕见的，非凡的，不平常的 | |
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44
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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45
reticence
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| n.沉默，含蓄 | |
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reticent
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| adj.沉默寡言的；言不如意的 | |
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47
syllables
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| n.音节( syllable的名词复数 ) | |
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48
persevering
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| a.坚忍不拔的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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50
guardian
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| n.监护人；守卫者，保护者 | |
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51
daze
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| v.(使)茫然，(使)发昏 | |
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52
doze
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| v.打瞌睡；n.打盹，假寐 | |
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53
drowsy
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| adj.昏昏欲睡的，令人发困的 | |
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54
consonants
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| n.辅音，子音( consonant的名词复数 )；辅音字母 | |
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