After becoming weary of the snake exhibition, it was suddenly remembered that we had been cautioned to close the windows upon leaving the sleeping apartment, so we hastened thither to see if all was as it should be. Upon entering the room, we were greeted by the presence of a score of dark-feathered creatures,—crows or rooks, whichever you please to call them,—handsome, familiar, notorious birds, whose black, shining plumage was daintily shot with blue, disposed here and there in cool, unblushing possession of the premises. Each exposed article of dress had been duly overhauled and pecked at, then dropped in utter confusion upon the bed or floor. A few soft biscuit, which had been left in a plate upon a table, had utterly disappeared, while a sugar bowl which had accompanied the morning cup of coffee was overturned and the contents devoured. One pillow-case had been relieved by some means of its contents, and hung from the top of the bedpost like a flag of truce, as though the enemy wished to stay all hostile proceedings. In short, the room had been raided by the rooks. They understood the first movement made to drive them away, and sailed gracefully from the room through the window, quite calm and unruffled.

There is any number of these dark-plumed free-booters all about the streets and dwellings, eagerly on the lookout for just such a chance to impose upon thoughtless strangers. They fly in and out of open doors, lighting confidently upon the back of one's chair at mealtime, trying curiously the texture of his coat with their sharp bills. No one molests them or makes them afraid. They are far tamer than our domestic fowls, as they are never killed and eaten like hens and chickens. A Singhalese's religion, as has been said, will not permit him to take animal life. All animals are sacred to a Buddhist; even snakes and vermin have nothing to fear from him. As to these Ceylon crows, one regards them with a full sense of their audacity, but the birds themselves do not seem to be at all annoyed by such scrutiny. Cocking their heads on one side, parrot-like, they coolly proceed to look you out of countenance. Their mischievous and vicious activity is temporarily suspended during your presence, but no sooner is one's back turned upon them than their reckless antics and thieving propensities are resumed with increased vigor.

One of their favorite tricks is to purloin silver spoons, being attracted perhaps by their brightness, and as they are not able to consume them, though like the ostrich they can eat almost anything, they seek some unfrequented piece of ground and dig a hole with their sharp claws, wherein they bury the stolen property from sight. The employees of the Grand Oriental Hotel are obliged to keep a sharp lookout for their table-ware, as anything small and bright at once challenges the curiosity of the crows, and is liable to be stolen by them. They are most adroit thieves, and watch with cunning precaution for a chance to perpetrate any sort of mischief.

There is another reason besides that of a religious prompting which leads to the protection and toleration of the crows in this island. They are the recognized scavengers of the city of Colombo, just as vultures are permitted in Vera Cruz, where they are protected by law, for a similar purpose. Not a scrap of carrion escapes the voracious appetites of either species of these birds. All such matter cast into the street instantly disappears, while, if left exposed to decay in the hot sun, it might prove pestilential. It is remembered that the question seriously suggested itself at Vera Cruz, which was most to be deplored, the presence of the uncleanly, disgusting vultures, or that of Yellow Jack, as the prevailing epidemic is called in southern Mexico.

"Why don't they kill these nuisances?" asked one of our fellow travelers of another, while he impatiently drove away a crow from the back of his chair in the hotel at Colombo.

"They have too much respect for their dead relatives," was the reply of a companion.

"Dead relatives?" queried the first speaker. "What has that to do with it?"

"Very much. These Singhalese are believers in the doctrine of metempsychosis."

"Who?"

"Metempsychosis; that is, in the transmigration of the soul from human bodies into animals."

"Don't see where that idea comes in," said the obtuse querist.

"Why, if a fellow killed one of these impertinent rooks, don't you know, he might be murdering his dead grandmother!"

These Buddhists of Ceylon believe that departed spirits who have behaved badly in human shape reappear in the form of domestic animals or birds, and those who have done well are turned into wild animals. The most dreadful fate is held to be the reappearance in life in the body of a woman, a sad and significant reflection upon the treatment to which they are universally subjected.

The Singhalese and Tamils are the most numerous among the population of Colombo. Mohammedans, Malays, and Parsees, as intimated, are also here in considerable numbers, mingled with representatives of other nationalities. The Mohammedans are best known as Moormen. Though in the far past of the island's history Ceylon was so long and so intimately connected with the Celestial Empire, the author did not even chance to see a Chinaman on the island, though at the north and elsewhere in the several provinces these Mongolians are to be found. In their migrating westward, the race cease to establish a foothold in numbers beyond Penang. This latter island, as well as that of Singapore, is dominated by them, the small trade of both places being wholly in their hands. But beyond the Malacca Straits, they have not made their way westward to any considerable extent.

The Singhalese language, which is soft and flowing, is founded on the Sanskrit, an evidence in itself of the antiquity of the people. Tamil is the language of southern India, and is used here by the Moormen as well as by the Tamils proper. There is a Portuguese patois still spoken by European descendants and half-breeds, while the Dutch language is quite unknown, though that people remained here nearly a century and a half after the Portuguese were driven out of the island. The English tongue is becoming more and more common in all populous centres like Colombo, Trincomalee, Kandy, and Point de Galle. The Singhalese are nearly always Buddhists, while the Tamils, as a people, are Hindus. The latter, as we have said, are the wage-earners of the country, working alongshore at the wharves, loading and unloading ships, belonging to the coal barges, and the like. The Singhalese proper take higher rank; the sort of occupation accepted by the Tamils would not on any account be adopted by a Singhalese. Caste is imperious and imperative, though it is strictly discountenanced by the religion of the people, and especially so by the English government, which does not fail to exercise its influence against it.

The Tamils, being light of body and used to laborious occupations, make the best jinrikisha men,—the small, man-propelled chaise,—trotting off in their almost naked condition with the speed of a horse, while drawing the vehicle and its occupants behind them. They rival in fleetness the little gigs or hackeries, as they are called, propelled by small and active brahmin bulls, gayly decked with tinkling bells. Some of the zebus, with their humped necks, deep dewlaps, silky hides, and deer-like limbs, are really handsome creatures. These gigs with their peculiar animals, and the jinrikishas drawn by Tamils, are striking and novel features to a stranger when he first lands at Colombo, unless he comes from the East. The idea of the jinrikisha is borrowed from Japan, but that of the small bullock cart comes from India, where they are common all over the country. It is surprising to see with what ease and speed these little creatures will trot along the smooth roads, guided by reins attached to a ring which passes through a hole in the cartilage of their nostrils. There is a larger breed of cattle which are imported from India for farming purposes, but most of those in common use are the small ones we have described. Both are of the zebu breed. A certain number of the larger ones, like elephants, are kept in the temples of India and worshiped as sacred animals. It will doubtless strike the reader that there is a certain degree of inconsistency in using these cattle as beasts of burden, twisting their tails to elicit a high degree of speed, and in kneeling solemnly before the same creatures as sacred when they are kept within the walls of the temples.

The Singhalese proper make very good mechanics, and can imitate a delicate model when submitted to them, equaling the Chinese, whose fidelity in this respect has passed into a proverb. They are specially expert in the manufacture of wooden boxes from choice material, inlaid with ivory, tortoise shell, mother of pearl, and the like; but above all else they pride themselves as a people upon being agriculturists, a planter's occupation being considered as fitting for the highest caste to engage in. It is in the cultivation of broad rice-fields that the Singhalese is seen at his best. This occupation he fully understands. A predilection for it seems to have been born in him; his forefathers have followed the business for centuries, and success in this line of occupation means to him independence and plenty. All classes of the natives of Ceylon are full of superstitions, and support hundreds of demon-priests, who thrive upon the foolishness and fears of the masses. Incantations of the most extravagant character are the principal means used by the priests, who are also called doctors, and who pretend to relieve sickness and pain by barbarous means, such as hideous dances, beating of tom-toms, blowing of horns, wearing hideous masks, and other devices. All this nonsense is popularly supposed to drive away the evil spirits who cause the sickness.

The Singhalese believe that all ills in life are inflicted as punishment, and that evil spirits are the agents of Providence to apply the same. They think that they are under penalty not alone for sins committed during their present lives, but also for their wrongdoing in some previous state of existence. They may have been "rogue" elephants, thieving crows, vicious buffaloes, or vile cobras, all of which is quite in accordance with their creed as promulgated by the Buddhist priests.

They seem to have no skill whatever in the treatment of the most simple illness. The author has never, even among the most barbaric tribes, quite isolated from contact with white men, known a people so deficient in this respect. Some few of the Singhalese planters regularly set aside a small portion of their rice-fields, and leave them unharvested, for the use of the demons! It is intimated that the priests manage to secretly reap these portions for their own benefit, representing it to have been done by the evil spirits, whose good-will has thus been secured in behalf of the credulous planter. The base and groveling superstitions and credulity of the natives of Ceylon are simply disgusting. There are said to be three thousand devil-priests supported in the island, living with unblushing assurance upon the ignorance of the masses. How closely akin is all this to the Roman Catholic priests, who pretend "on liberal terms" to pray departed souls out of purgatory.

Does it not seem extraordinary that the idea of worshiping or propitiating some powerful evil spirit should prevail almost universally among barbarous and half-civilized races? It is not the force of example which inculcates such an idea, since the author has met with it as a native custom among various tribes situated as far apart as the poles. The Alaska Indians, the denizens of "Darkest Africa," the Maoris of New Zealand, and the cannibal tribes of the Fiji Islands, all yield more or less to this instinct. Nor were the Indians of North America devoid of an equivalent custom when the European settlers first came among them. It is only natural that all people, civilized or otherwise, should be exercised by an instinct leading up to the worship of a great Heavenly Father of mankind, but the belief in the existence of an opposing and more important power, which must first be propitiated, is certainly as singular as it is universal among the barbarous races of both hemispheres. When visiting the famous temples of Nikko, in Japan, the author saw a priest sitting before a temple in the open air, beside a collection of prepared pine chips with which he was feeding a small fire upon an open stone slab, and accompanying the burning process by beating at intervals upon a tom-tom. On inquiring as to the significance of this singular ceremony, we were sagely told by the native guide that the priest thus solicited the good-will of the god of fire, who was very powerful and inimical to man, unless his favor was frequently sought by such means.

"How terrible it would be," added the devout Japanese, "if he (the god of fire) were to consume these sacred temples," pointing as he spoke to the unique group of buildings so elaborately ornamented, which contain such priceless hoards of rich bronzes, carved images, and delicate lacquered ware.

The sacred temples of Nikko are in their way quite unequaled in the world, having, with other remarkable attractions, the consecrating influence of great antiquity. The oldest Japanese bronzes are valued at their weight in gold; indeed, that precious metal forms a large percentage of the material of which they are composed. Modern bronze, as compared with that of ten centuries ago, in Japan, is a very different and inexpensive compound.

Any person who has been at sea in a severe storm when there were Chinamen on board the ship has seen the superstitious Mongolians throw bits of "joss-paper" overboard, bearing certain inscriptions and mysterious characters, intended to pacify the water-devil, as they call the spirit of the storm.

A peculiar race of wild people, called Veddahs, inhabit the forest fastness of Bintenne, a district situated southeast from Kandy forty or fifty miles, and a hundred and twenty or thereabouts from Colombo, in a northeast direction. The territory to which these people confine themselves is known as Vedda-ratta, or country of the Veddahs, whither their ancestors retired more than two thousand years ago, when their Singhalese conquerors came to Ceylon from the north. Bintenne, which gives its name to the district, transcends Anuradhapura in antiquity. Long before the Wijayan invasion, it was one of the chief aboriginal cities, and for centuries was the most important place in Ceylon. During the Dutch dominion Bintenne was made a place of note, and is spoken of by them as "the finest city in the island." It is now remote, a circumscribed and secluded district; very few Europeans have ever penetrated any great distance within its borders. Indeed, the density of its jungles forbids access to those who know not its solitary footpaths. The singular people of whom we write are now inconsiderable in number, speaking a language understood only by themselves, and are doubtless descendants of the aborigines of the island, a race who lived here previous to any dates of which we have record. The country which they inhabit is about ninety miles long by half that distance in width, in the southeastern part of the island, and extends towards the sea from the base of the mountain region of the central province, commencing near the base of the Badulla hills. There is abundant evidence connecting these barbarians with the Yakkos, who were the oldest known race in Ceylon. They live mostly upon the game which they kill with bows and arrows. They build no regular habitations, live in caves, grass huts, and the open air, and avoid intercourse with all other tribes, especially the English. They are an undersized people, the men being only five feet in height on an average, and the women still less. Their neglect of any sort of ablution is a marked feature of their habits, while their intellectual capacity is placed, by people who have taken considerable trouble to inform themselves upon the subject, at as low a gauge as possible in human beings. In the matter of cleanliness, the wild animals about them are more civilized than they, their long, tangled, unkempt hair adding to their weird, uncanny appearance. What little intercourse they have with other people is almost entirely by signs, and they seem to be either disinclined or unable to talk intelligently. They are said to be wonderful marksmen with bow and arrow. As they practice constantly from boyhood, this is but natural. With the exception of the knife, the bow and arrow is their only weapon of offense or defense. It is thought that there are not over a couple of thousand Veddahs now in existence, an aggregate which is annually diminished. They are still accustomed to the most primitive ways, producing fire, when it is needed, by rapidly turning a pointed stick in a hole made in perfectly dry wood, their bowstrings acting as a propeller in twirling the stick. This is a sure but laborious way to obtain fire. It is a fact which has been commented upon considerably, and which is perhaps worthy of mention in this connection, that, in many important particulars, these Veddahs are very like the wild native tribes of Australia. This is not only evinced in certain physical resemblances, but also in their hereditary habits, their unwritten tongue, and some other particulars. Much is made of these facts by certain writers on physical geography, who have a theory that in the far past Australia was joined or was adjacent to Ceylon, notwithstanding the wide reach of ocean which now intervenes.

These wild people of the district of Bintenne are divided into two communities,—the Rock or Jungle Veddahs, and the Village Veddahs, the latter living nearest to the settlements on the east coast, dwelling in cabins built in the rudest manner, and cultivating some simple grains and vegetables, while the former remain in the depth of the forest, roaming hither and thither, and avoiding all contact with civilization. They are said to have preserved this isolation and manner of living from the earliest period of the island's history. They supplement their other food with various edible roots, wild fruits, and honey, adding lizards, roasted monkeys, and venison. They are not Buddhists, and have no hesitation as to the taking of animal life, or in eating the meat of bird or beast. It is said that they eat freely of carrion, or decayed animal substances, with perfect impunity,—like the Arctic races, who live largely upon putrid whale blubber in the summer season; in winter, it freezes so solid as to keep it from putrefaction. The wild elephant would seem to be too powerful an animal for these poorly armed savages to attack, but it is not so,—they do hunt him, and successfully. Their mode is to lie in hiding near what is known as an elephant path until one makes his appearance, and as he passes, at a favorable moment, when he lifts his foot nearest to the hunter, a short steel-headed arrow is shot into the soft sole. When the animal stamps his foot with pain, he only drives the shaft still deeper into his limb. The poor beast soon lies down, in his agony, and in this climate a wound festers with great rapidity. The huge creature cannot bear his wounded foot to the ground, and sinks upon the earth, after great suffering, in a helpless condition. The Veddah huntsman then approaches, and with a well-aimed spear, thrust where the spinal marrow and the brain unite, the creature's misery is ended, and he quickly breathes his last.

It is said by those who are well informed about these wild people, that their best huntsmen are less cruel and equally successful. The plan they adopt is to lie in wait near a spot frequented by the elephants, probably some watercourse where they come to drink. At a favorable moment, the huntsman, being only a few yards off, sends a steel-headed shaft into the brain of the huge beast by aiming just upward behind the ear, whereupon the elephant falls lifeless upon the ground.

At certain seasons, these people bring honey and dried venison to the frontier, with an occasional elephant's tusk, and exchange them for cloth, hatchets, arrowheads, and a few simple articles which they have learned to use. They have no circulating medium like money; they could make no use of such. They seem to have no idea of God or Heaven, and erect neither temples nor idols, though a sort of propitiatory devil worship is said to prevail among them, the real purport of which is quite inexplicable. Like other tribes of whom we have spoken, they appear to have an idea that some invisible evil power is antagonistic to them and their well-being, and that their safety lies in offering homage in some form to that power. Of any supreme influence for good, they have no conception. They have heard of the white man's God, but believe their Devil is far more powerful. Like the humbler class of Italians, they have a mortal dread of something equivalent to the "evil eye." Such was an explanation given to us by an intelligent Buddhist at Kandy, who had once been a priest.

The worship of the serpent as an emblem of divinity has been attributed to the earliest inhabitants of this island, but the Veddahs have no such faith. One of the most ancient among the multiplicity of names which Ceylon has borne is NÁgadipa, or "snake island," in reference, it is thought by some, to this special worship of the aborigines. To the author, however, it seems much more reasonable that the name may have arisen from the great number of these reptiles which were, and which still are, found upon its soil. There are still some tribes in Ceylon who reverence the serpent as an emblem, and who actually devote temples to them, as the Hindus have done to bulls and monkeys for ages.

The Veddahs are considered to be utter barbarians, but we very much doubt if many of their customs are any more barbaric than some which prevail among the Singhalese. Take, for instance, the revolting practice of polyandry, which is still countenanced in Ceylon. This custom, so strange and unnatural, has existed here for thousands of years, and longer still in India proper, as well as in Thibet and Cashmere. History tells us that this odious custom was common in Britain at the period of CÆsar's invasion. It is said to be dying out in this island since the advent of the English. Let us at least hope so, though the author was informed upon the spot that it was not unknown among the natives of the Kandian district at the present time. Conventionality has all the force of enacted law. Vice and virtue, it would seem, are relative terms, both being amenable to latitude and longitude. There is a custom among the Alaska Indians, deemed by them to be simply a rite of hospitality, which would consign a person to state prison if perpetrated in New England. Is there not also a legalized system of social debasement in Japan, so utterly vile in our estimation as to be absolutely unmentionable in detail?

We have not yet in reality departed from Colombo, concerning which a few more words should be added before taking the reader inland to "imperial" Kandy in the central province among the hills.

Colombo is an especially well-regulated and well-governed town. No reasonable fault can be found with its police arrangements, for notwithstanding the singular variety of nationalities gathered together within its limits, one witnesses no lawlessness; there are no visible improprieties of conduct, but quiet reigns supreme, both in the Singhalese and in the English quarter of the capital. The most lawless element here is the crows, and one must admit that these audacious creatures are irrepressible.

The native women of the middle class whom one sees in the city are singular objects as regards costume, and appear as if engaged in a constant masquerade, being decorated in the most striking manner. They wear silver and brass rings thrust through the tops and bottoms of their ears, through their nostrils and lips, their toes sometimes being also covered with small gold coins attached to rings. Their ankles, fingers, and wrists are decked with bangles and rings, while their diaphanous dress is of rainbow colors. The author saw women, who were acting as nurses to the children of European residents, wearing all these gewgaws as described, the gross weight of which must have been considerable. Some of these women would be good-looking, not to say handsome, were they less disfigured by the cheap jewelry which they pile upon themselves, without regard to good taste or reason. It is an ingrained barbaric fondness for trinkets, which it would seem that they never quite outgrow, as women old and decrepit indulge it to the utmost limit of their means, thus thoughtlessly adding by contrast to their worn and wasted appearance. As to their being employed as nurses in the English officers' families, there is a certain degree of fitness in that, for they are very faithful in this relation; they are naturally loyal to their trust, and as a rule have excellent dispositions, so that the children become very fond of them.

The men wear their jet-black hair long, done up with a circular shell comb in front, which keeps at back from the forehead and temples, and often have a high shell comb at the back of the head to keep the coil together, all of which gives them a most feminine appearance. The women do not wear combs at all, but braid their profuse ink-black locks, and twist them into a snood behind the head, a certain quantity being formed into puffs like bow-knots, and the whole kept together with long metallic pins, having ornamental heads of brass or silver. Like the Japanese women, their hair is so arranged as to be very showy, and they take great pride in its appearance.

This passion for covering their persons with gewgaws is as old with these people as the ancient city of Anuradhapura, where the same custom prevailed among the Singhalese two thousand years ago. The abundance and beauty of the precious stones found in the soil of the island naturally led to their being mounted and worn by the wealthiest people. This fashion was imitated, as usual, by the humbler classes to the very limit of their means. If the latter could not afford the genuine article, they were obliged, as they are to-day, to be satisfied with cheap imitations.

The rank and file of the common people, clad in various colors, form a brilliant panorama in the streets of Colombo on a gala day, mingled with whom are itinerant exhibitors of legerdemain, snake charmers, hustling dealers in gewgaws, peddlers of bonbons, native women bearing baskets of fruit on their heads, and naked Tamil laborers,—living bronzes,—on their way to the wharves. All phases of life are represented. An occasional blind and decrepit native is seen, guided by a small lad, who solicits pennies with which to purchase a little rice and curry, as the boy says in broken English. The most persistent beggars of all whom one meets in the thoroughfares are the Buddhist priests, who extend a dirty brass dish for alms, while mumbling some unintelligible gibberish. An occasional stranger and some humble natives respond to his appeals by contributing a few pennies, but the aggregate of his collection must be very small.

There dashes by us, while we watch the scene, a gay party of English residents in a four-horse drag, bound to Mount Lavonia. This is a pleasant resort five or six miles from Colombo, on the coast line, where there is a very good public house, built originally for a private residence by a former governor of the island. It stands upon a promontory some fifty feet in height, which juts out into the sea, washed on either side by the waves of the Indian Ocean. This hotel is a conspicuous white building, and forms a familiar landmark for inward-bound vessels. It is much cooler at Lavonia than at Colombo, as the location is more open to the sea breezes, besides being upon an elevation.

Let us also invite the reader to embark upon an excursion; but in place of hugging the sea coast by means of a coach and four, we will turn our faces inland by railway toward the olden capital of Kandy, in the heart of the island.