Part 12

The king elect, arrayed in a simple white robe, takes his seat on the golden stool. A Brahmin priest then presents to him some water in a small cup of gold, lotos-shaped. This water has previously been filtered through nine different forms of matter, commencing with earth, then ashes, wheaten flour, rice flour, powdered lotos and jessamine, dust of iron, gold, and charcoal, and finally flame; each a symbol, not merely of the indestructibility of the element, but also of its presence in all animate or inanimate matter. Into this water the king elect dips his right hand, and passes it over his head. Immediately the choir join in an inspiring chant, the signal for the inverting, by means of a pulley, of the vessel over the canopy; and the consecrated waters descend through another lotos flower, in a lively shower, on the head of the king. This shower represents celestial blessings.

A Buddhist priest then advances and pours a goblet of water over the royal person from the bed of the Ganges. He is then arrayed in regal robes.

On the throne, which is in the south end of the hall, and octagonal, having eight seats corresponding to eight points of the compass, the king first seats himself facing the north, and so on, moving eastward, facing each point in its order. On the top step of each seat crouch two priests, Buddhist and Brahmin, who present to him another bowl of water, which he drinks and sprinkles on his face, each time repeating, by responses with the priests, the following prayer:--

_Priests_. Be thou learned in the laws of nature and of the universe.

_King_. Inspire me, O Thou who wert a Law unto thyself!

_P_. Be thou endowed with all wisdom, and all acts of industry!

_K_. Inspire me with all knowledge, O Thou the Enlightened!

_P_. Let Mercy and Truth be thy right and left arms of life!

_K_. Inspire me, O Thou who hast proved all Truth and all Mercy!

_P_. Let the Sun, Moon, and Stars bless thee!

_K_. All praise to Thee, through whom all forms are conquered!

_P_. Let the earth, air, and waters bless thee!

_K_. Through the merit of Thee, O thou conqueror of Death! [Footnote: For these translations I am indebted to his Majesty, Maha Mongkut; as well as for the interpretation of the several symbols used in this and other solemn rites of the Buddhists.]

These prayers ended, the priests conduct the king to another throne, facing the east, and still more magnificent. Here the insignia of his sovereignty are presented to him,--first the sword, then the sceptre; two massive chains are suspended from his neck; and lastly the crown is set upon his head, when instantly he is saluted by roar of cannon without and music within.

Then he is presented with the golden slippers, the fan, and the umbrella of royalty, rings set with huge diamonds for each of his forefingers, and the various Siamese weapons of war: these he merely accepts, and returns to his attendants.

The ceremony concludes with an address from the priests, exhorting him to be pure in his sovereign and sacred office; and a reply from himself, wherein he solemnly vows to be a just, upright, and faithful ruler of his people. Last of all, a golden tray is handed to him, from which, as he descends from the throne, he scatters gold and silver flowers among the audience.

The following day is devoted to a more public enthronement. His Majesty, attired more sumptuously than before, is presented to all his court, and to a more general audience. After the customary salutations by prostration and salutes of cannon and music, the premier and other principal ministers read short addresses, in delivering over to the king the control of their respective departments. His Majesty replies briefly; there is a general salute from all forts, war vessels, and merchant shipping; and the remainder of the day is devoted to feasting and various enjoyment.

Immediately after the crowning of Maha Mongkut, his Majesty repaired to the palace of the Second King, where the ceremony of subordinate coronation differed from that just described only in the circumstance that the consecrated waters were poured over the person of the Second King, and the insignia presented to him, by the supreme sovereign.

Five days later a public procession made the circuit of the palace and city walls in a peculiar circumambulatory march of mystic significance, with feasting, dramatic entertainments, and fireworks. The concourse assembled to take part in those brilliant demonstrations has never since been equalled in any public display in Siam.

XVIII. THE QUEEN CONSORT.

When a king of Siam would take unto himself a wife, he chooses a maiden from a family of the highest rank, and of royal pedigree, and, inviting her into the guarded circle of his women, entertains her there in that peculiar state of probation which is his prerogative and her opportunity. Should she prove so fortunate as to engage his preference, it may be his pleasure to exalt her to the throne; in which event he appoints a day for the formal consummation of his gracious purpose, when the principal officers, male and female, of the court, with the priests, Brahmin as well as Buddhist, and the royal astrologers, attend to play their several parts in the important drama.

The princess, robed in pure white, is seated on a throne elevated on a high platform. Over this throne is spread a canopy of white muslin, decorated with white and fragrant flowers, and through this canopy are gently showered the typical waters of consecration, in which have been previously infused certain leaves and shrubs emblematic of purity, usefulness, and sweetness. While the princess is thus delicately sprinkled with compliments, the priests enumerate, with nice discrimination, the various graces of mind and person which henceforth she must study to acquire; and pray that she may prove a blessing to her lord, and herself be richly blessed. Then she is hailed queen, with a burst of exultant music. Now the sisters of the king conduct her by a screened passage to a chamber regally appointed, where she is divested of her dripping apparel, and arrayed in robes becoming her queenly state,--robes of silk, heavy with gold, and sparkling with diamonds and rubies. Then the king is ushered into her presence by the ladies of the court; and at the moment of his entrance she rises to throw herself at his feet, according to the universal custom. But he prevents her; and taking her right hand, and embracing her, seats her beside him, on his right. There she receives the formal congratulations of the court, with which the ceremonies of the day terminate. The evening is devoted to feasting and merriment.

A Siamese king may have two queens at the same time; in which case the more favored lady is styled the "right hand," and the other the "left hand," of the throne. His late Majesty, Maha Mongkut, had two queens, but not "in conjunction." The first was of the right hand; the second, though chosen in the lifetime of the first, was not elevated to the throne until after the death of her predecessor.

When the bride is a foreign princess, the ceremonies are more public, being conducted in the Hall of Audience, instead of the Ladies' Temple, or private chapel.

The royal nuptial couch is consecrated with peculiar forms. The mystic thread of unspun cotton is wound around the bed seventy-seven times, and the ends held in the hands of priests, who, bowing over the sacred symbol, invoke blessings on the bridal pair. Then the nearest relatives of the bride are admitted, accompanied by a couple who, to use the obstetrical figure of the indispensable Mrs. Gamp, have their parental quiver "full of sich." These salute the bed, sprinkle it with the consecrated waters, festoon the crimson curtains with flowery garlands, and prepare the silken sheets, the pillows and cushions; which done, they lead in the bride, who has not presided at the entertainments, but waited with her ladies in a screened apartment.

On entering the awful chamber, she first falls on her knees, and thrice salutes the royal couch with folded hands, and then invokes protection for herself, that she may be preserved from every deadly sin. Finally, she is disrobed, and left praying on the floor before the bed, while the king is conducted to her by his courtiers, who immediately retire.

The same ceremony is observed in nearly all Siamese families of respectability, with, of course, certain omissions and variations adapted to the rank of the parties.

After three days the bride visits her parents, bearing presents to them from the various members of her husband's family. Then she visits the parents of her husband, who greet her with costly gifts. In her next excursion of this kind her husband (unless a king) accompanies her, and valuable presents are mutually bestowed. A large sum of money, with jewels and other finery, is deposited with the father and mother of the bride. This is denominated _Zoon_, and at the birth of her first child it is restored to the young mother by the grandparents.

The king visits his youthful queen just one month after the birth of a prince or princess. She present the babe to him, and he, in turn, places a costly ring on the third finger of her left hand. In like manner, most of the relatives, of both families, bring to the babe gifts of money, jewels, gold and silver ornaments, etc., which is termed _Tam Kwaan_. Even so early the infant's hair is shaved off, except the top-knot, which is permitted to grow until the child has arrived at the age of puberty.

XIX. THE HEIR-APPARENT.--ROYAL HAIR-CUTTING.

The Prince Somdetch Chowfa Chulalonkorn [Footnote: The present Supreme King.] was about ten years old when I was appointed to teach him. Being the eldest son of the queen consort, he held the first rank among the children of the king, as heir-apparent to the throne. For a Siamese, he was a handsome lad; of stature neither noticeably tall nor short; figure symmetrical and compact, and dark complexion. He was, moreover, modest and affectionate, eager to learn, and easy to influence.

His mother dying when he was about nine years old, he, with his younger brothers, the Princes Chowfa Chaturont Rasmi and Chowfa Bhangurangsi Swang Wongse, and their lovely young sister, the Princess Somdetch Chowfa Chandrmondol ("Fâ-ying"), were left to the care of a grand-aunt, Somdetch Ying Noie, a princess by the father's side. This was a tranquil, cheerful old soul, attracted toward everything that was bright and pretty, and ever busy among flowers, poetry, and those darlings of her loving life, her niece's children. Of these the little Fâ-ying (whose sudden death by cholera I have described) was her favorite; and after her death the faithful creature turned her dimmed eyes and chastened pride to the young prince Chulalonkorn. Many an earnest talk had the venerable duchess and I, in which she did not hesitate to implore me to instil into the minds of her youthful wards--and especially this king that was to be--the purest principles of Christian faith and precept. Yet with all the freshness of the religious habit of her childhood she was most scrupulous in her attendance and devotions at the temple. Her grief for the death of her darling was deep and lasting, and by the simple force of her love she exerted a potent influence over the mind of the royal lad.

A very stern thing is life to the children of royalty in Siam. To watch and be silent, when it has most need of confidence and freedom,--a horrible necessity for a child! The very babe in the cradle is taught mysterious and terrible things by the mother that bore it,--infantile experiences of distrust and terror, out of which a few come up noble, the many infamous. Here are baby heroes and heroines who do great deeds before our happier Western children have begun to think. There were actual, though unnoticed and unconscious, intrepidity and fortitude in the manœuvres and the stands with which those little ones, on their own ground, flanked or checked that fatal enemy, their father. Angelic indeed were the spiritual triumphs that no eye noted, nor any smile rewarded, save the anxious eye and the prayerful smile of that sleepless maternity that misery had bound with them. But even misery becomes tolerable by first becoming familiar, and out of the depths these royal children laughed and prattled and frolicked and were glad. As for the old duchess, she loved too well and too wisely not to be timid and troubled all her life long, first for the mother, then for the children.

Such was the early training of the young prince, and for a time it availed to direct his thoughts to noble aspirations. From his studies, both in English and Pali, he derived an exalted ideal of life, and precocious and inexpressible yearnings. Once he said to me he envied the death of the venerable priest, his uncle; he would rather be poor, he said, and have to earn his living, than be a king.

"'Tis true, a poor man must work hard for his daily bread; but then he is free. And his food is all he has to lose or win. He can possess all things in possessing Him who pervades all things,--earth, and sky, and stars, and flowers, and children. I can understand that I am great in that I am a part of the Infinite, and in that alone; and that all I see is mine, and I am in it and of it. How much of content and happiness should I not gain if I could but be a poor boy!"

He was attentive to his studies, serene, and gentle, invariably affectionate to his old aunt and his younger brothers, and for the poor ever sympathetic, with a warm, generous heart. He pursued his studies assiduously, and seemed to overcome the difficulties and obstacles he encountered in the course of them with a resolution that gained strength as his mind gained ideas. As often as he effectually accomplished something, he indulged in ecstasies of rejoicing over the new thought, that was an inspiring discovery to him of his actual poverty of knowledge, his possibilities of intellectual opulence. But it was clear to me--and I saw it with sorrow--that for his ardent nature this was but a transitory condition, and that soon the shock must come, against the inevitable destiny in store for him, that would either confirm or crush all that seemed so fair in the promise of the royal boy.

When the time came for the ceremony of hair-cutting, customary for young Siamese princes, the lad was gradually withdrawn, more and more, from my influence. The king had determined to celebrate the heir's majority with displays of unusual magnificence. To this end he explored the annals and records of Siam and Cambodia, and compiled from them a detailed description of a very curious procession that attended a certain prince of Siam centuries ago, on the occasion of his hair-cutting; and forthwith projected a similar show for his son, but on a more elaborate and costly scale. The programme, including the procession, provided for the representation of a sort of drama, borrowed partly from the Ramayana, and partly from the ancient observances of the kings of Cambodia.

The whole royal establishment was set in motion. About nine thousand young women, among them the most beautiful of the concubines, were cast for parts in the mammoth play. Boys and girls were invited or hired from all quarters of the kingdom to "assist" in the performance. Every nation under the sun was represented in the grand procession. In our school the regular studies were abandoned, and in their place we had rehearsals of singing, dancing, recitation, and pantomime.

An artificial hill, of great height, called Khoa-Kra-Lâât, was raised in the centre of the palace gardens. On its summit was erected a golden temple or pagoda of exquisite beauty, richly hung with tapestries, displaying on the east the rising sun, on the west a moon of silver. The cardinal points of the hill were guarded by the white elephant, the sacred ox, the horse, and the lion. These figures were so contrived that they could be brought close together and turned on a pivot; and thus the sacred waters, brought for that purpose from the Brahmapootra, were to be showered on the prince, after the solemn hair-cutting, and received in a noble basin of marble.

The name given to the ceremony of hair-cutting varies according to the rank of the child. For commoners it is called "Khone Chook"; for the nobility and royalty, "Soh-Khan," probably from the Sanskrit _Sôh Sâhtha Kam_, "finding safe and sound." The custom is said to be extremely ancient, and to have originated with a certain Brahmin, whose only child, being sick unto death, was given over by the physicians as in the power of evil spirits. In his heart's trouble the father consulted a holy man, who had been among the earliest converts to Buddhism, if aught might yet be done to save his darling from torment and perdition. The venerable saint directed him to pray, and to have prayers offered, for the lad, and to cause that part of his hair which had never been touched with razor or shears since his birth to be shaved quite off. The result was a joyful rescue for the child; others pursued the same treatment in like cases with the same effect, and hence the custom of hair-cutting. The children of princes are forbidden to have the top-knot cut at all, until the time when they are about to pass into manhood or womanhood. Then valuable presents are made to them by all who are related to their families by blood, marriage, or friendship.

When all the preparations necessary to the successful presentation of the dramatic entertainment were completed, the king, having taken counsel of his astrologers, sent heralds to the governors of all the provinces of Siam, to notify those dignitaries of the time appointed for the jubilee, and request their presence and co-operation. A similar summons was sent to all the priests of the kingdom, who, in bands or companies, were to serve alternately, on the several days of the festival.

Early in the forenoon of the auspicious day the prince was borne in state, in a gorgeous chair of gold, to the Maha Phrasat, the order of the procession being as follows:--

First came the bearers of the gold umbrellas, fans, and great golden sunshades.

Next, twelve gentlemen, superbly attired, selected from the first rank of the nobility, six on either side of the golden chair, as a body-guard to the prince.

Then, four hundred Amazons arrayed in green and gold, and gleaming armor.

These were followed by twelve maidens, attired in cloth of gold, with fantastic head-gear adorned with precious stones, who danced before the prince to the gentle monotonous movement of the _bandos_. In the centre of this group moved three lovely girls, of whom one held a superb peacock's tail, and the two others branches of gold and silver, sparkling with leaves and rare flowers. These damsels were guarded by two duennas on either side.

After these stalked a stately body of Brahmins, bearing golden vases filled with _Khoa tôk_, or roasted rice, which they scattered on either side, as an emblem of plenty.

Another troop of Brahmins with bandos, which they rattled as they moved along.

Two young nobles, splendidly robed, who also bore gold vases, lotos-shaped, in which nestled the bird of paradise called Nok Kurraweèk, the sweetness of whose song is supposed to entrance even beasts of prey.

A troop of lads, the rising nobility of Siam, fairly covered with gold collars and necklaces.

The king's Japanese body-guard.

Another line of boys, representing natives of Hindostan in costume.

Malayan lads in costume.

Chinese lads in costume.

Siamese boys in English costume.

The king's infantry, headed by pioneers, in European costume.

Outside of this line marched about five thousand men in long rose-colored robes, with tall tapering caps. These represented guardian-angels attending on the different nations.

Then came bands of musicians dressed in scarlet, imitating the cries of birds, the sound of falling fruit, and the murmur of distant waters, in the imaginary forest they were supposed to traverse on their way to the Sacred Mount.

The order of the procession behind the golden sedan in which the prince was borne, was nearly as follows:--

Next after the chair of state came four young damsels of the highest rank, bearing the prince's betel-box, spittoon, fan, and swords. Then followed seventy other maidens, carrying reverently in both hands the vessels of pure gold, and all the insignia of rank and office proper to a prince of the blood royal; and yet more, holding over their right shoulders golden fans.

In the train of these tripped troops of children, daughters of the nobility, dressed and decorated with fantastic splendor.

Then the maids of honor, personal attendants, and concubines of the king, chastely dressed, though crowned with gold, and decorated with massive gold chains and rings of great price and beauty.

A crowd of Siamese women, painted and rouged, in European costume.

Troops of children in corresponding attire.

Ladies in Chinese costume.

Japanese ladies in rich robes.

Malay women in their national dress.

Women of Hindostan.

Then the Kariens.

And, last of all, the female slaves and dependants of the prince.

At the foot of the hill a most extraordinary spectacle was presented.

On the east appeared a number of hideous monsters, riding on gigantic eagles. These nondescripts, whose heads reached almost to their knees, and whose hands grasped indescribable weapons, are called Yâks. They are appointed to guard the Sacred Mount from all vulgar approach.

A little farther on, around a pair of stuffed peacocks, were a number of youthful warriors, representing kings, governors, and chiefs of the several dependencies of Siam.

Desirous of witnessing the sublime ceremony of hair-cutting, they cautiously approach the Yâks, performing a sort of war dance, and chanting in chorus:--

_Orah Pho, cha pai Kra Lâât_. "Let us go to the Sacred Mount!"

Whereupon the Yâks, or evil angels, point their wonderful weapons at them, chanting in the same strain:--

_Orah Pho, salope thâng pooang_. "Let us slay them all!"

They then make a show of striking and thrusting, and princes, rajahs, and governors drop as if wounded.

The principal parts in the drama were assumed by his Majesty, and their excellencies the Prime Minister and the Minister of Foreign Affairs. The king was dressed for the character of P'hra Inn Suen, the Hindoo Indra, or Lord of the Sky, who has also the attributes of the Roman Genius; but most of his epithets in Sanskrit are identical with those of the Olympian Jove. He was attended by the Prime Minister, personating the Sanskrit Saché, but called in Siamese "Vis Summo Kâm," and the Minister of Foreign Affairs as his charioteer, Ma Talee. His imperial elephant, called Aisarat, caparisoned in velvet and gold, and bearing the supernatural weapons,--_Vagra_, the thunderbolts,--was led by allegorical personages, representing winds and showers, lightning and thunder. The hill, Khoa Kra Lâât, is the Sanskrit Meru, described as a mountain of gold and gems.

His Majesty received the prince from the hands of his nobles, set him on his right hand, and presented him to the people, who offered homage. Afterward, two ladies of the court led him down the flight of marble steps, where two maidens washed his feet with pure water in a gold basin, and wiped them with fine linen.