Not only children, but thousands of the grown-up men and women hold firmly to these beliefs in spite of all the scientific explanations that are given to them. Quite recently a debate was held at the Bangkok Literary Institute on "What is the shape of the world?" The ecclesiastical portion of the audience, who were mostly natives, fought tooth and nail for the flatness of our planet, and though one or two of their own countrymen argued very forcibly against their notions, when the final vote was taken there was quite a large majority opposed to the theory of "round like an orange." One of the teachers was giving a lesson to his class one day on this very subject. His scholars promptly informed him that the world was flat. He further learned that it would take two hundred years to travel round it at the rate of two hundred miles a day, and that somewhere within the circumference of this pancake-shaped planet there is a mountain called Mount Meru, which is eight hundred and forty thousand miles high, bearing upon its summit the realms of heaven. He explained that the world was round, and was greeted by the remark, "Why, that can't possibly be, for if the world were round the water would all roll off." As there are no scientific terms in the language, and as all attempts to explain why the water did not roll off would have been utterly beyond the comprehension of the young minds of his scholars, he was rather non-plussed. He did his best, however, and believed that, by his earnestness in pressing home his point, he had at last made them accept, even if they did not understand, the fact. By way of recapitulation at the close of his lesson he asked one who had shown intense incredulity, "What shape is the world?" The boy stolidly replied, "The teacher says it is round."
In their fairy tales they demand episodes of the most marvellous character. An Englishman once read to some Siamese boys the story of "Jack the Giant Killer," thinking it might interest them. To his great surprise they listened with the greatest indifference to his narrative. On being questioned as to whether they liked the story or not, one boy replied, "It isn't fierce enough;" and further, by way of illustrating what he considered satisfactory in this class of fiction, he related how a Siamese hero met the whole of his enemies banded together against him in a deep ravine. The hero went towards them single-handed, and just when the assembled foes were calculating upon a triumphant victory, he quietly took up the mountains to the right and left of him, in the hollows of his hands, brought them rapidly together, annihilated the multitude with one stroke, and then unfatigued, replaced the mountains upon their bases once more.
In some cases their superstitions exert a very real influence upon their actions. There are many people who would never dare to utter the words "tiger" or "crocodile" in a spot where these terrible creatures might possibly be in hiding, for fear of directing the attention of the beasts towards themselves. Another illustration may also here be given. One of the students in training at the Normal College for teachers, was absent for some time. On his return, the principal spoke to him, calling him by the name he had previously been known by. He at once requested that his old name should not again be used, and gave a new one. On enquiring the reason, it was found he had been absent through illness. While lying sick at home, an angel had appeared to his mother in a dream and had warned her that if her son's name were not changed, he would die, as the name he then possessed was an unlucky one for him. His name was immediately changed, and he recovered. At the same time, his cousin lay ill in the same house, and the angel gave a similar warning with regard to this boy's name, but the prophetic voice was in this case unheeded, and the child died. As there is no registry of births or deaths there is practically no trouble in altering a name, and in fact, such alterations are of frequent occurrence.
A few years ago the Siamese Government organised an Education Department, with the intention of establishing an adequate system of Primary Education, which was to be followed in due time by a system of Secondary Education. Up to that time the only schools were those in connection with the monasteries. In these schools reading and writing were taught by the priests. Though their methods were illogical and their curriculum narrow, it must never be forgotten that most Siamese men can read and write their own language, and that the country owes a deep debt of gratitude to these monks who did their best according to their own theories. These schools must in the future be the starting-points for any system of education that would pretend to exercise any influence throughout the country. The work of the Education Department, as far as progress or reform is concerned, has been, so far, in connection with the establishment of a Training College for Teachers, the founding of four Anglo-Vernacular Schools for boys, one of which is a boarding-school, and a boarding-school for girls. These have been organised and controlled by Europeans and are fairly satisfactory. Attached to the Training College is a Practising School, which is the only good Vernacular school in Siam. It owes its present excellent condition to the three Englishmen who have had it successively under their charge. But undoubtedly the most successful educational institution is the school for girls. It has been more than usually fortunate in possessing a staff of teachers possessing brilliant intellectual attainments, great professional skill, and a deep living interest in everything that tends towards social progress. Unfortunately, the Vernacular schools have not yet come under European influence, and they still preserve their antiquated methods. Only about seven or eight of them are directly under the control of the Education Department. They possess no furniture, and the children sit on the floor. In one school, the head master has provided a number of old soap and biscuit boxes to act as desks. There are no registers or other records. There is a "code" which contains two standards. It takes a boy from three to four years to pass the first, and comparatively few ever attempt to pass the second. The teachers in these Government Vernacular Schools are not priests, though the schools themselves are usually in some part of the temple grounds.
It is to be hoped that in the near future the Government will decide upon a thorough re-organisation of these schools, for, when they are properly taught and controlled, they will be very powerful for good, the bright and intelligent character of the scholars rendering all school work eminently successful.
[CHAPTER IV.]
THE SHAVING OF THE TOP-KNOT.
Of all the ceremonies that attend the lives of Siamese children none are so important as those connected with the shaving of the top-knot. From their earliest days the whole of the hair is shaved off the top of the head, with the exception of one small tuft that is never touched until it is finally removed with great pomp and ritual. This single lock is daily combed, twisted, oiled, and tied in a little knot. A jewelled pin stuck through it, or a small wreath of tiny flowers encircling it, are its usual adornments. The head, as being the crown and summit of the human body is held in extreme reverence, and it is considered the height of impertinence for one person to touch another's head except when necessity demands. Under the tuft there lies, according to the Hindoo legend, a microscopic aperture through which the human spirit finds a means of entrance at birth and departure at death, and when Ravana, one of the giant kings of Ceylon, once carelessly or caressingly laid the tip of his finger upon the hair of the beautiful Vedavatti, she turned to him in direst anger, declaring that after such an unwarrantable insult, life was no longer possible to her, and that she would speedily cut off her abundant and outraged locks and then perish in flames before his eyes.
The ceremony of tonsure is a very ancient one, and is found existing in many countries separated from each other not only by miles of land and sea, but far more widely divided by different religious and social customs. The priests of Isis, the Hindoo Siva, the Roman Catholic monks, the candidates for admission to the religious brotherhood of Peru—are all examples of the extent to which this ceremony has been practised in many lands, through many years. It figures as a religious observance symbolical of a change of life and purpose; it occurred amongst the Chinese originally as a sign of subjection consequent upon a change of masters; and it exists in Siam as a civil rite terminating the period of childhood. In all cases it typifies a complete change of condition or purpose—it marks a re-birth. In the case of Siamese boys, who must shave the whole of the head before entering the priesthood, the ceremony takes place a year or so before the time when they must each, according to their national custom, don the yellow robe. Girls lose their top-knot when they are about eleven or thirteen years of age. In any case it must be removed before they reach the age of puberty, and as many of them reach this condition before or near the thirteenth year, their parents generally keep on the safe side by performing the operation when they are eleven years old. The twelfth year is inadmissible, as twelve, being an even number, is unlucky.