The Burmans have not made the advancement they might have made. There has been sluggish, age-lasting improvement in their empire, and it has been the want of a stimulating and decisive energy alone that has kept them back. Simplicity forms, too, no inconsiderable part of the national character, and this, by leading them to accept various doctrines without examination—a quality usually observable in semi-civilised races—has not given them any reason to think and to look around. Like the American races, they proceeded to a certain point, and then improved but little.
Colonel Symes, who was inclined to magnify the importance of the nation in every way, applied some remarks to them, which, however applicable now, were certainly not then. With those remarks I shall terminate this chapter, leaving their truth or falsehood to be discovered in the course of the work.
“The Birmans,” observes he,[25] “are certainly rising fast in the scale of Oriental nations; and it is to be hoped that a long respite from foreign wars will give them leisure to improve their natural advantages. Knowledge increases with commerce; and as they are not shackled by any prejudices of castes restricted to hereditary occupations, or forbidden from participating with strangers in every social bond, their advancement will, in all probability, be rapid. At present, so far from being in a state of intellectual darkness, although they have not explored the depths of science, nor reached to excellence in the finer arts, they yet have an undeniable claim to the character of a civilised and well-instructed people. Their laws are wise, and pregnant with sound morality; their police is better regulated than in most European countries; their natural disposition is friendly, and hospitable to strangers; and their manners rather expressive of manly candour than courteous dissimulation: the gradations of rank, and the respect due to station, are maintained with a scrupulosity which never relaxes. A knowledge of letters is so widely diffused that there are no mechanics, few of the peasantry, or even the common watermen (usually the most illiterate class), who cannot read and write in the vulgar tongue. Few, however, are versed in the more erudite volumes of science, which, containing many Shanscrit terms, and often written in the Pali text, are (like the Hindoo Shasters) above the comprehension of the multitude; but the feudal system, which cherishes ignorance, and renders man the property of man, still operates as a check to civilisation and improvement. This is a bar which gradually weakens as their acquaintance with the customs and manners of other nations extends; and unless the rage of civil discord be again excited, or some foreign power impose an alien yoke, the Birmans bid fair to be a prosperous, wealthy, and enlightened people.”
CHAPTER II.
The king absolute—Instances of despotism—Titles—Form of government—Offices—The law courts—Their iniquity—Instances—The Book of the Oath epitomized—The oath—Laws—Police—Revenues—Petroleum—Family tax—Imports and exports—Exactions—Army—Equipments—Cowardice—March—The Invulnerables—Discipline—Military character—The white elephant—Description of an early traveller—Its high estimation—Treatment—Funeral.
All writers are unanimous in the cry that there is no potentate upon earth equally despotic with the lord of Burmah. There is no disguise about the fact, and he openly asserts, in his titles, that he is lord, ruler, and sole possessor of the lives, persons, and property of his subjects. He advances and degrades; his word alone can promote a beggar to the highest rank, and his word can also utterly displace the proudest officer of his court. His people is a capacious storehouse, whence he obtains tools to work his will. As soon as any person becomes distinguished by his wealth or influence, then does he pay the penalty with his life. He is apprehended on some supposed crime, and is never heard of more. Every Burman is born the king’s slave, and it is an honour to the subject to be so called by his sovereign.
Sangermano mentions that, in approaching the royal person, the petitioner or officer is to prostrate himself before him, clasping his hands together above his head.[26] The fact is curious, and I mention it here, as it presents a striking similarity to the act of homage to which the Inca race themselves were subjected in approaching the sacred person of the Child of the Sun.[27] They clasped their hands over their heads, and bore a burthen upon their backs. Now the usage is such here, for the manner of clasping the hands in the Burman court is typical of bearing a burthen, the actual presence of which is dispensed with.