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When the time came for the ceremony of hair-cutting, customary for young Siamese princes, the lad was gradually withdrawn, more and more, from my influence.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.