A DAY OF FESTIVAL
Visitors to Chung-deung-sa were frequent during my stay, some attracted by the reported presence of a foreigner, others by their very genuine wish to sacrifice to the All-Blessed-One. Two Korean ladies of position arrived in the course of one morning to plead for the intercession of Buddha in their burden of domestic misery and unhappiness. Presenting the Korean equivalent for ten shillings to the funds of the monastery, they arranged with the Abbot for the celebration of a nocturnal mass in the Temple of the Great Heroes. During the afternoon the priests prepared the temple in which the celebration was to be held; elaborate screens of Korean pictorial design were carried into the temple from the cell of the Chief Abbot; large quantities of the finest rice were boiled. High, conical piles of sweetmeats and sacrificial cakes were placed in large copper dishes before the main altar, where the three figures of Buddha sat in their usual attitude of divine meditation. In front of each figure stood a carved, gilded tablet, twelve inches high, exactly opposite to which the food was placed, with bowls of burning incense at intervals between the dishes. Lighted candles, in long sticks, were placed at either end of the altar; above it, in the centre, serving as a lamp and hanging from a long gilded chain, was suspended a bowl of white jade, in which lay the smoking end of a lighted wick. Numerous side altars were similarly decorated. The furniture of the temple comprised a big drum, a heavy, cracked bell, cast in the thirteenth century, and a pair of cymbals. There were five monks; the two women sat, mute, upon the left of the Abbot. The four priests arranged themselves upon the right—one to the bell, one to the drum, and two to the pair of cymbals, in the playing of which they took turns. Upon each side of the temple, recessed right and left of the main altar, were mural representations of the Ten Judges. Save for the altar illuminations, the effect of which was to render the interior even gloomier and more eerie than usual, the building was in darkness.
The service began with the customary calling for Buddha. The Abbot tapped upon a bamboo cane; every one leant forward, their faces pressed down, and their foreheads resting upon the floor. The palms of their hands were extended beyond their heads in an attitude of reverence and humility. This prostration was accompanied by the intoning of a Thibetan chant, to the accompaniment of a brass gong, struck with a horn handle by the Abbot himself. Further prostrations followed upon the part of the entire assemblage, the women joining in this part of the service. For the most part they squatted silently and reverently in their corner of the temple. As the different services concluded the Abbot shifted the offerings before the main altar to their appointed stations before the smaller shrines, when the prayers proceeded afresh. Protracted overtures were made to the picture of the Ten Judges, before which the service apparently became fully choral. One priest danced amazing and grotesque steps, strangely reminiscent of a Kaffir war-dance, the sole of one foot striking the floor to the accompaniment of a clash of cymbals as the other leapt into the air. Another priest played upon the cracked bell, and a third kept up a dull, monotonous thumping on the drum. The sole idea of the priests, as conveyed to my mind by their celebration, seemed to be the breaking up of the solemn silence of the night by the most amazing medley of noises. At intervals, in the course of the unmusical colloquy between the drums, the cymbals, and the big bell, the monks chanted their dirges, which were, in turn, punctuated by the dislocated tapping of the Abbot’s brass bell and wooden knocker.
It was deafening, the most penetrating discord of which I have ever been the unfortunate auditor. With the conclusion of the exercises upon the cymbals, which were beaten together in a wide, circular sweep of the arms, then tossed aloft, caught, and clanged together after the fashion of the South African native with his spear and shield, the performing priest returned to the companion who relieved him. His more immediate activities over, he stood aside laughing and talking with his colleagues in a voice which quite drowned the chants in which his companions were engaged. Then, panting with his late exertions, he proceeded to fan himself with the most perfect unconcern, finally examining the hem of his jacket for lice; his search repaying him, he returned to his seat upon the floor and lifted up his voice with the others. After the sacrifices and prayers had been offered before the main altar and those upon the right and left, extra tables of fruit, apples, dates, nuts, cakes and incense, together with the previous dishes of rice, cakes, incense and bread, were spread before a small shrine placed in front of the screen. Rice was piled into a bowl, and, while the other monks were laughing and chattering among themselves in the temple itself during the progress of the sacrifice, the two women approached the shrine and made obeisance three times, then touching each dish with their fingers, bowed again and retired to their corner. At the same time three priests, breaking from the group that were talking by the doors of the building, sat down in the centre of the temple upon their praying-mats, seven or eight feet from the shrine. While one chanted Korean prayers from a roll of paper, another struck and rang the brass bell repeatedly, and the third hammered the gong. Throughout this part of the service the others chatted volubly, until they, too, joined in a chorus and pæan of thanksgiving, breaking off from that to chant, in low, suppressed tones, a not unimpressive litany.
Repetitions of the services I have described continued all night. Sometimes there was more noise, sometimes less, occasionally there was none, the tired, quavering voices of the sleepy priests tremulously chanting the requisite number of litanies. The women, who sat with wide-opened eyes, watched with interest and were satisfied. The priests seemed bored. Personally I was tired, dazed and stunned by the uproar. During the progress of this strange service, I was struck by the utter absence of that devotional fervour which was so characteristic of the priests in the principal monasteries of the Diamond Mountains.
The ceremony presently shifted from the Temple of the Great Heroes to the spacious courtyard in front of it. Here, when numerous fires had been lighted, the Abbot and three priests, together with the two Korean women, moved in procession. Their march was accompanied by the striking of many gongs and bells. The monks offered prayers round heaps of pine branches, which had been thrown together and lighted at the different spots. Chants and prayers were repeated, and the same clashing of instruments went on as before. It was not until a heavy rain descended that the worshippers returned to the seclusion of the temple. I felt, somehow, quite grateful to that shower of rain. In the morning, my interpreter told me that this progress in the courtyard formed a part of services which accompanied the offering of special prayers for rain. It would be a curious coincidence if this were so. Next day, at the hour of my breakfast, there was some desire to continue the celebration. My head was still aching with the jarring discord of the bells, gongs, and cymbals of the previous entertainment, and at the sight of the preparations my appetite vanished. Breakfast became impossible; I relinquished it to pray for peace. Happily this blessing was granted me; and it was decided to hold no further service—the rain, I presume, having appeared—and to devour the sacrifices. All that day the monks and their two guests ate the offerings. It was therefore a day of undisturbed quiet, and as my prayer also had been granted, each was satisfied, and we were a happy family.
