At the same time twelve pillars, somewhat smaller, are required from the governors of twelve other provinces; besides much timber in other forms necessary to the construction of the grand funeral hall and its numerous supplementary buildings. As sacred custom will not tolerate the presence of pillars that have already been used for any purpose whatever, it is indispensable that fresh ones, "virgin trunks," be procured for every new occasion of the obsequies of royalty. These four great trunks are hard to find, and can be floated down the Meinam to the capital only at the seasons when that stream and its tributaries are high. This is perhaps the natural cause of the long interval that elapses—twelve months—between the death and the cremation of a Siamese king.
The "giant boles" are dragged in primitive fashion to the banks of the stream by elephants and buffaloes, and shipped in rafts. Arrived at Bangkok, they are hauled on rollers inch by inch, by men working with a rude windlass and levers, to the site of the P'hra-mène.
The following description of the cremation, at Bejrepuri, of a man "in the middle walks of life," is taken from the Bangkok Recorder of May 24, 1866:—"The corpse was first to be offered to the vultures, a hundred or more. Before the coffin was opened the filthy and horrible gang had assembled, 'for wheresoever the carcass is, there will the eagles (vultures) be gathered together.' They were perched on the ridges of the temple, and even on small trees and bushes, within a few feet of the body; and so greedy were they that the sexton and his assistants had to beat them off many times before the coffin could be opened. They seemed to know that there would be but a mouthful for each, if divided among them all, and the pack of greedy dogs besides, that waited for their share. The body was taken from the coffin and laid on a pile of wood that had been prepared on a small temporary altar. Then the birds were allowed to descend upon the corpse and tear it as they liked. For a while it was quite hidden in the rush. But each bird, grabbing its part with bill and claws, spread its wings and mounted to some quiet place to eat. The sexton seemed to think that he too was 'making merit' by cutting off parts of the body and throwing them to the hungry dogs, as the dying man had done in bequeathing his body to those carrion-feeders. The birds, not satisfied with what they got from the altar, came down and quarrelled with the curs for their share.
"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.