Had the king's tastes been Gallic, his requisition might have been filled. I remember a score of genuine offers from French demoiselles, who enclosed their cartes in billets more surprising and enterprising than any other "proposals" it was my office to translate. But his whimsical Majesty entertained a lively horror of French intrigue, whether of priests, consuls, or lionnes, and stood in vigilant fear of being beguiled, through one of these adventurous sirens, into fathering the innovation of a Franco-Siamese heir to the throne of the celestial P'hrabatts.
The king, as well as most of the principal members of his household, rose at five in the morning, and immediately partook of a slight repast, served by the ladies who had been in waiting through the night; after which, attended by them and his sisters and elder children, he descended and took his station on a long strip of matting, laid from one of the gates through all the avenues to another. On his Majesty's left were ranged, first, his children in the order of rank; then the princesses, his sisters; and, lastly, his concubines, his maids of honor, and their slaves. Before each was placed a large silver tray containing offerings of boiled rice, fruit, cakes, and the seri leaf; some even had cigars.
A little after five, the Patoo Dharmina ("Gate of Merit," called by the populace "Patoo Boon") was thrown open and the Amazons of the guard drawn up on either side. Then the priests entered, always by that gate,—one hundred and ninety-nine of them, escorted on the right and left by men armed with swords and clubs,—and as they entered they chanted: "Take thy meat, but think it dust! Eat but to live, and but to know thyself, and what thou art below! And say withal unto thy heart, It is earth I eat, that to the earth I may new life impart."
Then the chief priest, who led the procession, advanced with downcast eyes and lowly mien, and very simply presented his bowl (slung from his neck by a cord, and until that moment quite hidden under the folds of his yellow robe) to the members of the royal household, who offered their fruit or cakes, or their spoonfuls of rice or sweetmeats. In like manner did all his brethren. If, by any chance, one before whom a tray was placed was not ready and waiting with an offering, no priest stopped, but all continued to advance slowly, taking only what was freely offered, without thanks or even a look of acknowledgment, until the end of the royal train was reached, when the procession retired, chanting as before, by the gate called Dinn, or, in the Court language, Prithri, "Gate of Earth."
After this, the king and all his company repaired to his private temple, Watt Sasmiras Manda-thung, [Footnote: "Temple in Memory of Mother.">[ so called because it was dedicated by his Majesty to the memory of his mother. This is an edifice of unique and charming beauty, decorated throughout by artists from Japan, who have represented on the walls, in designs as diverse and ingenious as they are costly, the numerous metempsychoses of Buddha.
Here his Majesty ascended alone the steps of the altar, rang a bell to announce the hour of devotion, lighted the consecrated tapers, and offered the white lotos and the roses. Then he spent an hour in prayer, and in reading texts from the P'ra-jana Para-mita and the P'hra-ti-Mok-sha.
This service over, he retired for another nap, attended by a fresh detail of women,—those who had waited the night before being dismissed, not to be recalled for a month, or at least a fortnight, save as a peculiar mark of preference or favor to some one who had had the good fortune to please or amuse him; but most of that party voluntarily waited upon him every day.
His Majesty usually passed his mornings in study, or in dictating or writing English letters and despatches. His breakfast, though a repast sufficiently frugal for Oriental royalty, was served with awesome forms. In an antechamber adjoining a noble hall, rich in grotesque carvings and gildings, a throng of females waited, while his Majesty sat at a long table, near which knelt twelve women before great silver trays laden with twelve varieties of viands,—soups, meats, game, poultry, fish, vegetables, cakes, jellies, preserves, sauces, fruits, and teas. Each tray, in its order, was passed by three ladies to the head wife or concubine, who removed the silver covers, and at least seemed to taste the contents of each dish; and then, advancing on her knees, she set them on the long table before the king.
But his Majesty was notably temperate in his diet, and by no means a gastronome. In his long seclusion in a Buddhist cloister he had acquired habits of severe simplicity and frugality, as a preparation for the exercise of those powers of mental concentration for which he was remarkable. At these morning repasts it was his custom to detain me in conversation relating to some topic of interest derived from his studies, or in reading or translating. He was more systematically educated, and a more capacious devourer of books and news, than perhaps any man of equal rank in our day. But much learning had made him morally mad; his extensive reading had engendered in his mind an extreme scepticism concerning all existing religious systems. In inborn integrity and steadfast principle he had no faith whatever. He sincerely believed that every man strove to compass his own ends, per fas et nefas. The mens sibi conscia recti was to him an hallucination, for which he entertained profound contempt; and he honestly pitied the delusion that pinned its faith on human truth and virtue. He was a provoking mélange of antiquarian attainments and modern scepticism. When, sometimes, I ventured to disabuse his mind of his darling scorn for motive and responsibility, I had the mortification to discover that I had but helped him to an argument against myself: it was simply "my peculiar interest to do so." Money, money, money! that could procure anything.
But aside from the too manifest bias of his early education and experience, it is due to his memory to say that his practice was less faithless than his profession, toward those persons and principles to which he was attracted by a just regard. In many grave considerations he displayed soundness of understanding and clearness of judgment,—a genuine nobility of mind, established upon universal ethics and philosophic reason,—where his passions were not dominant; but when these broke in between the man and the majesty, they effectually barred his advance in the direction of true greatness; beyond them he could not, or would not, make way.