Part 17

"While this was going on, the mourners stood waiting, with wax candles and incense sticks, to pay their last tribute of respect to the deceased by assisting in the burning of the bones after the vultures and dogs had stripped them. The sexton, with the assistance of another, gathered up the skeleton and put it back into the coffin, which was lifted by four men and carried around the funeral pile three times. It was then laid on the pile of wood, and a few sticks were put into the coffin to aid in burning the bones. Then a lighted torch was applied to the pile, and the relatives and other mourners advanced, and laid each a wax candle by the torch. Others brought incense and cast it on the pile.

"The vultures, having had but a scanty breakfast, lingered around the place until the fire had left nothing more for them, when they shook their ugly heads, and hopping a few steps, to get up a momentum, flapped their harpy wings and flew away."

XXIV. CERTAIN SUPERSTITIONS.

MY friend Maha Mongkut used to maintain, with the doctors and sophists of his sect, that the Buddhist priesthood have no superstitions; that though they do not accept the Christian's "Providence," they do believe in a Creator (_P'hra-Tham_), at whose will all crude matter sprang into existence, but who exercises no further control over it; that man is but one of the endless mutations of matter,--was not created, but has existed from the beginning, and will continue to exist to all eternity; that though he was not born in sin, he is held by the secondary law of retribution accountable for offences committed in his person, and these he must expiate through subsequent transmigrations, until, by sublimation, he is absorbed again into the primal source of his being; and that mutability is an essential and absolute law of the universe.

In like manner they protest that they are not idolaters, any more than the Roman Catholics are pagans; that the image of Buddha, their Teacher and High-Priest, is to them what the crucifix is to the Jesuit; neither more nor less. They scout the idea that they worship the white elephant, but acknowledge that they hold the beast sacred, as one of the incarnations of their great reformer.

Nevertheless, no nation or tribe of all the human race has ever been more profoundly inoculated with a superstition the most depraving and malignant than the Siamese. They have peopled their spiritual world with grotesques, conceived in hallucination and brought forth in nightmare, the monstrous devices of mischief on the one hand and misery on the other,--gods, demons, genii, goblins, wraiths; and to flatter or propitiate these, especially to enlist their tutelary offices, they commit or connive at crimes of fantastic enormity.

While residing within the walls of Bangkok, I learned of the existence of a custom having all the stability and force of a Medo-Persic law. Whenever a command has gone forth from the throne for the erection of a new fort or a new gate, or the reconstruction of an old one, this ancient custom demands, as the first step in the procedure, that three innocent men shall be immolated on the site selected by the court astrologers, and at their "auspicious" hour.

In 1865, his Majesty and the French Consul at Bangkok had a grave misunderstanding about a proposed modification of a treaty relating to Cambodia. The consul demanded the removal of the prime minister from the commission appointed to arrange the terms of this treaty. The king replied that it was beyond his power to remove the Kralahome. Afterward, the consul, always irritable and insolent, having nursed his wrath to keep it warm, waylaid the king as he was returning from a temple, and threatened him with war, and what not, if he did not accede to his demands. Whereupon, the poor king, effectually intimidated, took refuge in his palace behind barred gates; and forthwith sent messengers to his astrologers, magicians, and soothsayers, to inquire what the situation prognosticated.

The magi and the augurs, and all the seventh sons of seventh sons, having shrewedly pumped the officers, and made a solemn show of consulting their oracles, replied: "The times are full of omen. Danger approaches from afar. Let his Majesty erect a third gate, on the east and on the west."

Next morning, betimes, pick and spade were busy, digging deep trenches outside the pair of gates that, on the east and west alike, already protected the palace.

Meanwhile, the consul either quite forgot his threats, or cooled in the cuddling of them; yet day and night the king's people plied pick and spade and basket in the new foundations. When all was ready, the _San Luang_, or secret council of Royal Judges, met at midnight in the palace, and despatched twelve officers to lurk around the new gates until dawn. Two, stationed just within the entrance, assume the character of neighbors and friends, calling loudly to this or that passenger, and continually repeating familiar names. The peasants and market folk, who are always passing at that hour, hearing these calls, stop, and turn to see who is wanted. Instantly the myrmidons of the san luang rush from their hiding-places, and arrest, hap-hazard, six of them--three for each gate. From that moment the doom of these astonished, trembling wretches is sealed. No petitions, payments, prayers, can save them.

In the centre of the gateway a deep fosse or ditch is dug, and over it is suspended by two cords an enormous beam. On the "auspicious" day for the sacrifice, the innocent, unresisting victims--"hinds and churls" perhaps, of the lowest degree in Bangkok--are mocked with a dainty and elaborate banquet, and then conducted in state to their fatal post of honor. The king and all the court make profound obeisance before them, his Majesty adjuring them earnestly "to guard with devotion the gate, now about to be intrusted to their keeping, from all dangers and calamities; and to come in season to forewarn him, if either traitors within or enemies without should conspire against the peace of his people or the safety of his throne." Even as the last word of this exhortation falls from the royal lips, the cords are cut, the ponderous engine "squelches" the heads of the distinguished wretches, and three Bangkok ragamuffins are metempsychosed into three guardian-angels (_Thevedah_).

Siamese citizens of wealth and influence often bury treasure in the earth, to save it from arbitrary confiscation. In such cases a slave is generally immolated on the spot, to make a guardian genius. Among certain classes, not always the lowest, we find a greedy passion that expends itself in indefatigable digging for such precious _caches_, in the environs of abandoned temples, or among the ruins of the ancient capital, Ayudia. These treasure-seekers first pass a night near the supposed place of concealment, having offered at sunset to the genius of the spot oblations of candles, perfumed tapers, and roasted rice. They then betake themselves to slumber; and in their dreams the genie is expected to appear, and indicate precisely the hiding-place of his golden charge, at the same time offering to wink at its sacking in consideration of the regular perquisite,--"one pig's head and two bottles of arrack." On the other hand, the genie may appear in an angry aspect, flourishing the conventional club in a style that means business, and demanding by what right the intruders would tamper with his charge; whereat sudden waking and dishevelled flight.

Another and more barbarous superstition relates to premature delivery. In such a case the embarrassed mother calls in a female magician, who declares that an evil spirit has practised a spiteful joke upon the married pair, with a design upon the life of the mother. So saying, she pops the still-born into an earthen pot, and with that in her left hand and a sword in her right, makes for the margin of a deep stream, where, with an approved imprecation upon the fiend and a savage slash at the manikin, she tosses the pot and its untimely contents into the flood.

By such witches as this, sorceries of all kinds are practised for fee. They are likewise supposed to be skilled in the art of healing, and are notable compounders of love-philters and potions.

The king supports a certain number of astrologers, whose duties consist in the prediction of events, whether great or small, from war or peace to rain or drought, and in indicating or determining future possibilities by the aspect and position of the stars. The people universally wear charms and talismans, to which they ascribe supernatural virtues. A patient in fever with delirium is said to be possessed of a devil; and should he grow frantic and unmanageable in the paroxysms, the one becomes a legion. At the close of each year, a thread of unspun cotton, of seven fibres, consecrated by priests, is reeled round all the walls of the palace; and from sunset until dawn a continuous cannonading is kept up from all the forts within hearing, to rout the evil spirits that have infested the departing year.

XXV. THE SUBORDINATE KING

A second or subordinate kingship is an anomalous device or provision of sovereignty peculiar to Siam, Cambodia, and Laos. Inferior in station to the Supreme King only, and apparently deriving from the throne of the Phra-batts, to which he may approach so near, a reflected majesty and prestige not clearly understood by his subjects nor easily defined by foreigners, the Second King seems to be, nevertheless, belittled by the very significance of the one exclusive privilege that should distinguish him,--that of exemption from the customary prostrations before the First King, whom he may salute by simply raising his hands and joining them above his head. Here his proper right of royalty begins and ends. The part that he may play in the drama of government is cast to him in the necessity, discretion, or caprice of his absolute chief next, and yet so far, above him; it may be important, insignificant, or wholly omitted. Like any lesser _ducus_ of the realm, he must appear before his lord twice a year to renew his oath of allegiance. In law, he is as mere a subject as the slave who bears his betel-box; or that other slave who, on his knees, and with averted face, presents his spittoon. In history, he shall be what circumstance or his own mind may make him: the shadow or the soul of sovereignty, even as the intellectual and moral weakness or strength may have been apportioned between him and his colleague. From his rank he derives no advantage but the _chance_.

Somdetch P'hra Pawarendr Ramesr Mahiswarer, the subordinate king of Siam, who died on the 29th of December, 1865, was the legitimate son of the supreme king, second of his dynasty, who reigned from 1809 to 1824. His father had been second king to his grandfather, "grand supreme" of Siam, and first of the reigning line. His mother was "lawful first queen consort"; and the late first or major king, Somdetch-P'hra Paramendr Maha Mongkut, was his elder full brother. Being alike legitimate offspring of the first queen, these two lads were styled _Somdetch Chowfas_, "Celestial Royal Princes"; and during the second and third reigns they were distinguished by the titles of courtesy pertaining to their royal status and relation, the elder as Chowfa Mongkut, the younger as Chowfa Chudha-Mani: _Mongkut_ signifying "Royal Crown," and _Chudha-Mani_ "Royal Hair-pin."

On the death of their father (in 1824), and the accession, by intrigue, of their elder half-brother, the Chowfa Mongkut entered the Buddhist priesthood; but his brother, more ardent, inquisitive, and restless, took active service with the king, in the military as well as in the diplomatic department of government. He was appointed Superintendent of Artillery and Malayan Infantry on the one hand; and on the other, Translator of English Documents and Secretary for English Correspondence.

In a cautious and verbose sketch of his character and services, written after his death by his jealous brother, the priest-king, wherein he is by turns meanly disparaged and damned with faint praise, we find this curious statement:--

"After that time (1821) he became acquainted with certain parties of English and East Indian merchants, who made their appearance or first commenced trading on late of second reign, after the former trade with Siam which had been stopped or postponed several years in consequence of some misunderstanding before. He became acquainted with certain parts of English language and literature, and certain parts of Hindoo or Bengali language, as sufficient for some unimportant conversation with English and Indian strangers who were visitors of Siam, upon the latter part of the reign of his royal father; but his royal father did not know that he possessed such knowledge of foreign language, which had been concealed to the native persons in republic affairs, whose jealousy seemed to be strong against strangers, so he was not employed in any terms with those strangers foreign affairs,"--that is, during the life of his father, at whose death he was just sixteen years old.

Early in the third reign he was sent to Meeklong to superintend the construction of important works of defence near the mouth of the Meeklong River. He pushed this work with vigor, and completed it in 1835. In 1842 he commanded successfully an expedition against the Cochin-Chinese, and, in returning, brought with him to Siam many families of refugees from the eastern coast. Then he was commissioned by the king to reconstruct, "after Western models," the ancient fortifications at Paknam; and having to this end engaged a corps of European engineers and artisans, he eagerly seized the advantage the situation afforded him, by free and intelligent intercourse with his foreign assistants, to master the English language,--so that, at his death, he notably excelled the first king in the facility with which he spoke, read, and wrote it,--and to improve his acquaintance with the Western sciences and arts of navigation, naval construction and armament, coast and inland defence, engineering, transportation, and telegraphy, the working and casting of iron, etc.

On the 26th of May, 1851, twelve days after the coronation of his elder brother, the student and priest Maha Mongkut, he was called by the unanimous voice of "the king and council" to be Second King; and throughout his subordinate reign his sagacious and alert inquiry, his quick apprehension, his energetic and liberal spirit of improvement, engaged the admiration of foreigners; whilst his handsome person, his generous temper, his gallant preference for the skilful and the brave, his enthusiasm and princely profusion in sports and shows, endeared him more and more to his people. Maha Mongkut--at no time inclined to praise him beyond his deserts, and least of all in the latter years of his life, imbittered to both by mutual jealousy and distrust--wrote almost handsomely of him under the pressure of this public opinion.

"He made everything new and beautiful, and of curious appearance, and of a good style of architecture, and much stronger than they had formerly been constructed by his three predecessors, the second kings of the last three reigns, for the space of time that he was second king. He had introduced and collected many and many things, being articles of great curiosity, and things useful for various purposes of military acts and affairs, from Europe and America, China, and other states, and placed them in various departments and rooms or buildings suitable for those articles, and placed officers for maintaining and preserving the various things neatly and carefully. He has constructed several buildings in European fashion and Chinese fashion, and ornamented them with various useful ornaments for his pleasure, and has constructed two steamers in manner of men-of-war, and two steam-yachts, and several rowing state-boats in Siamese and Cochin-Chinese fashion, for his pleasure at sea and rivers of Siam; and caused several articles of gold and silver being vessels and various wares and weapons to be made up by the Siamese and Malayan goldsmiths, for employ and dress of himself and his family, by his direction and skilful contrivance and ability. He became celebrated and spread out more and more to various regions of the Siamese kingdom, adjacent States around, and far-famed to foreign countries, even at far distance, as he became acquainted with many and many foreigners, who came from various quarters of the world where his name became known to most as a very clever and bravest Prince of Siam....

"As he pleased mostly with firing of cannon and acts of Marine power and seamen, which he has imitated to his steamers which were made in manner of the man-of-war, after he has seen various things curious and useful, and learned Marine customs on board the foreign vessels of war, his steamers conveyed him to sea, where he has enjoyed playing of firing in cannon very often....

"He pleased very much in and was playful of almost everything, some important and some unimportant, as riding on Elephants and Horses and Ponies, racing of them and racing of rowing boats, firing on birds and beasts of prey, dancing and singing in various ways pleasantly, and various curiosity of almost everything, and music of every description, and in taming of dogs, monkeys, &c., &c., that is to say briefly that he has tested almost everything eatable except entirely testing of Opium and play.

"Also he has visited regions of Northeastern Province of Sarapury and Gorath very often for enjoyment of pleasant riding on Elephants and Horses, at forests in chasing animals of prey, fowling, and playing music and singing with Laos people of that region and obtaining young wives from there."

What follows is not more curious as to its form of expression than suspicious as to its meaning and motive. To all who know with what pusillanimity at times the First King shrank from the approach of Christian foreigners,--especially the French priests,--with what servility in his moody way he courted their favor, it will appear of very doubtful sincerity. To those who are familiar with the circumstances under which it was written, and to whom the attitude of jealous reserve that the brothers occupied toward each other at the time of the Second King's death was no secret, it may seem (even after due allowance is made for the prejudices or the obligations of the priest) to cover an insidious, though scarcely adroit, design to undermine the honorable reputation the younger enjoyed among the missionaries, and the cordial friendship with which he had been regarded by several of the purest of them. Certainly it is suspiciously "of a piece" with other passages, quoted further on, in which the king's purpose to disparage the merits of his brother, and damage the influence of his name abroad, is sufficiently transparent. In this connection the reader may derive a ray of light from the fact that on the birth of the Second King's first son, an American missionary, who was on terms of intimacy with the father, named the child "George Washington"; and that child, the Prince George Washington Krom Mu'n Pawarwijagan, is the present Second King of Siam. But to Maha Mongkut, and his "art of putting things":--

"He was rumored to be baptized or near to be baptized in Christianity, but the fact it is false. He was a Buddhist, but his faith and belief changed very often in favor of various sects of Buddhism by the association of his wives and various families and of persons who were believers in various sects of the established religion of the Siamese and Laos, Peguan and Burmese countries. Why should he become a Christian? when his pleasures consisted in polygamy and enjoyment, and with young women who were practised in pleasant dancing and singing, and who could not be easily given up at any time.

"He was very desirous of having his sons to be English scholars and to be learned the art of speaking, reading and writing in English well like himself, but he said he cannot allow his sons to enter the Christian Missionary-School, as he feared his descendants might be induced to the Christianity in which he did not please to believe."

Pawarendr Ramesr had ever been the favorite and darling of his mother, and it was in his infancy that the seeds of that ignoble jealousy were sown between the royal brothers, which nourished so rankly and bore such noxious fruit in their manhood. From his tenderest years the younger prince was remarkable for his personal beauty and his bright intelligence, and before his thirteenth birthday had already learned all that his several masters could teach him. From an old priest, named P'hra Naitt, I gathered many pleasant anecdotes of his childhood.

For example, he related with peculiar pride how the young prince, then but twelve years old, being borne one day in state through the eastern gate of the city to visit his mother's lotos-gardens, observed an old man, half blind, resting by the roadside. Commanding his bearers to halt, he alighted from his sedan and kindly accosted the poor creature. Finding him destitute and helpless, a stranger and a wayfarer in the land, he caused him to be seated in his own sedan, and borne to the gardens, while he followed on foot. Here he had the old man bathed, clad in fresh linen, and entertained with a substantial meal; and afterward he took his astonished client into his service, as keeper of his cattle.

Later in life the generous and romantic prince diverted himself with the adventurous beneficence of Haroun al Raschid, visiting the poor in disguise, listening to the recital of their sufferings and wrongs, and relieving them with ready largesse of charity and justice; and nothing so pleased and flattered him as to be called, in his assumed name of Nak Pratt, "the wise," to take part in their sports and fêtes. The affectionate enthusiasm with which the venerable poonghee remembered his royal pupil was inspiring; and to see his eyes sparkle and his face glow with sympathetic triumph, as he described the lad's exploits of strength or skill in riding, fencing, boxing, was a fine sight. But it was with saddened look and tone that he whispered to me, that, at the prince's birth, the astrologer who cast his horoscope had foretold for him an unnatural death. This, he said, was the secret of the watchful devotion and imprudent partiality his mother had always manifested for him.

For such a prince to come into even the empty name of power was to become subject to the evil eye of his fraternal lord and rival, for whose favor officious friends and superserviceable lackeys contended in scandalous and treacherous spyings of the Second King's every action. Yet, meanly beset as he was, he contrived to find means and opportunity to enlarge his understanding and multiply his attainments; and in the end his proficiency in languages, European and Oriental, became as remarkable as it was laudable. It was by Mr. Hunter, secretary to the prime minister, that he was introduced to the study of the English language and literature, and by this gentleman's intelligent aid he procured the text-books which constituted the foundation of his educational course.

In person he was handsome, for a Siamese; of medium stature, compact and symmetrical figure, and rather dark complexion. His conversation and deportment denoted the cultivation, delicacy, and graceful poise of an accomplished gentleman; and he delivered his English with a correctness and fluency very noticeably free from the peculiar spasmodic effort that marked his royal brother's exploits in the language of Shakespeare.