A Ponghi's funeral procession.
I found the Thathanabaing in my intercourse with him always courteous and good-humoured; and in his bearing there was neither arrogance nor ill-will. Of the Pongyis generally in Upper Burma I saw something, as in riding about the districts (there were no motors or tents for Chief Commissioners in those days) we had generally to ask the Pongyis to give us shelter; and their manner was courteous and hospitable. Not a few, I thought, felt and deplored the misery which the disturbances caused, and would have been glad to work for peace. It must be remembered that from the experience of our rule in Lower Burma they knew the attitude of the British Government towards their religion. They had no reason to fear oppression or persecution. They knew at the same time that in losing a Buddhist King their position and influence must be lowered. They could hardly be asked to rejoice with us.
In common with others who know Burma better, I doubt if the religious orders as a body had much influence on the course of events, or took an active part in the resistance to us. When a monk became a noted leader, it was a patriot who had been a monk and not a monk who had become a patriot. At the same time some of the most serious and deepest-laid plots were hatched in monasteries or initiated by Pongyis.
I may give some instances of the conduct and feelings of Pongyis.
In August, 1887, a pretender calling himself the Pakan Prince joined a conspiracy to get up a rebellion in Mandalay. The police detected the movement and the prince was arrested. The prince told all that he knew. The originator of the scheme was a Sadaw or Abbot living in one of the Thathanabaing's monasteries. He made his escape. I sent for the Thathanabaing and he consented readily at my request to cite the Sadaw to appear before him and to proclaim him as a man with whom Pongyis should not associate. Whether he was sincere or not, I cannot say. But he issued the injunction and I took care it was widely published. Another case shows how the people as well as the Pongyis were coming to regard us. The town of Tabayin in the Ye-u (now Shwèbo) district was burnt by insurgents soon after our occupation of Mandalay. It was rebuilt in 1887 owing to the exertions of certain Pongyis formerly attached to the place. In order to ensure protection for the new town the Pongyis induced the people to build a barrack at their own expense for the police. Similarly, in July, 1887, when I was at Ngathaingyaung in the Bassein district of Lower Burma the people were glad to have a detachment of Bengal Infantry (7th Regiment) in one of the monasteries. They welcomed them. One of the monks had learned Hindustani from the men; and the Abbot, or head Pongyi, told me he would gladly give up his own monastery if it was wanted for the soldiers.
Another matter which occupied my attention in Mandalay at this time was our position towards the Chinese in Upper Burma. They are most numerous in the Northern Division and congregate in Bhamo and Mandalay. They numbered according to the census of 1901 about ten thousand, and may have been less in 1887. Owing to their energy in trade and their wealth they formed a not insignificant body, and like most bodies they had their grievances.
It was arranged to hold a meeting in order to let them state their complaints. All the prominent Chinese in Mandalay attended the meeting, and Mr. Warry was present to interpret for me. They had minor grievances about the collection of the jade duties and the farm of the india-rubber tax in the Mogaung subdivisions. These things were easily arranged. The chief subject of complaint, however, was the difficulty in procuring and trading in opium, a matter not to be easily settled. The regulations issued by the Chief Commissioner in March, 1886, practically stopped the traffic. The words were these:—
"No shops whatever will be licensed for the sale of opium, inasmuch as all respectable classes of Burmans are against legalizing the consumption of opium in the new province. Any one found selling opium to persons other than Chinese, or transporting opium in quantities above three tolahs, or keeping a saloon for consuming opium, will be liable on conviction to a fine not exceeding Rs. 500 or to three months' imprisonment, or to both. As traffic in opium was absolutely prohibited under the Burmese Government, there will be no hardship in thus proscribing opium dealings."