Burmah and the Burmese

by Kenneth R. H. Mackenzie

“On the summit of a steep tongue of land I found a large circular opening, about fifty feet deep, caused by the earth having given way; there being no apparent reason for this, unless an excavation existed, I immediately descended into the valley, in hopes of finding an opening at the side of the hill. After a short search, I discovered three small brick arches, about four feet high, leading into the hill; having crept into one of these, I perceived, by a ray of light issuing from the aperture above, that there were several more passages branching off from the spot where I remained; and I therefore determined on returning at some future period with a lantern, to examine the cavern. On subsequently renewing my search, I found that after creeping along the passage from the arch for about five yards, the communication entered a small chamber, sufficiently high to enable me to stand erect, whence four other passages led off in different directions; and it was from one of these having given way that the chasm had been formed in the hill. As the quantity of earth requisite to fill up the passage could not have caused such a large hollow above, it may be concluded that a room of considerable dimensions must have existed there. Notwithstanding the annoyance I experienced from many bats, which were constantly flying about my face and lantern, and from the heat, which was very oppressive, I proceeded on my hands and knees down the other passages; but, after going a very short distance, was obliged to return, the earth having fallen and filled up the gallery so very much, that it did not seem prudent to proceed further, particularly as, from the closeness of the air, I might have been rather unpleasantly situated.”

This same officer saw another such structure on the plain of Pagahm, among the ruins; but finding that it was used as a robber’s cavern, he did not explore it. From what he could see, it was larger, and in better repair.

The priests of Burmah[121] are named Pongyees, meaning “great example,” or “great glory.” The Pali name, “Rahan,” or “holy man,” once so much in use among them, is now almost obsolete. The office is not hereditary, for the Burmans are unshackled by castes; and, indeed, a priest may become a layman again, though after re-entering society he may not again assume the sacerdotal position. Thus the convents of Burmah serve as a place where an education superior to that usually obtained in the schools may be received, and the young man, not being bound by any vow, may return to the active scenes of life, and take military or political rank. If the youth find the peaceful pursuits of the convent more to his taste, he can remain, and become a priest. The system of the priesthood is not badly managed. The Burmans have no church-rates, and pluralism, not being worth anything, is, of course, unknown. The priests have no political influence, and are only consulted on ecclesiastical and literary matters; they live on the charity of their parishioners, and, on the whole, they do not appear to be badly off.

The ritual, for which I must refer the reader to my frequently quoted authority Sangermano,[122] is very strict in regard to priests; that, however, is of no consequence, for in the foul and corrupted Burmese empire all these institutions have fallen into disrepute. The priests live as those of the convents of the middle ages did; and the similarity between the Roman Catholic and Buddhist ceremonies, so amply proved by MM. Huc and Gabet,[123] extends equally to the men.

Their dress is of a yellow colour, and is formed by two cloths, which are so wrapped around them as to completely envelop them from the shoulders to the heels. Their heads are shaved, and to shade the bare poll from the burning sun, they carry a talipot or palmyra-leaf in their hands. In M. Dubois de Jancigny’s Indo-Chine, and in Malcom, there are plates of the dress, which convey a very tolerable idea of the look of a priest out walking.

The priesthood of Burmah is divided into regular grades, like those of Europe. I shall quote the summary of Malcom in preference to any other.[124] “The highest functionary is the ‘Tha-thena-byng’, or archbishop. He resides at Ava, has jurisdiction over all the priests, and appoints the president of every monastery. He stands high at court, and is considered one of the great men of the kingdom. Next to him are the Ponghees, strictly so called, one of whom presides in each monastery. Next are the Oo-pe-zíns, comprising those who have passed the noviciate, sustained a regular examination, and chosen the priesthood for life. Of this class are the teachers or professors in the monasteries. One of them is generally vice-president, and is most likely to succeed to the headship on the demise of the Pongyee. Both these orders are sometimes called Rahans, or Yahans. They are considered to understand religion so well as to think for themselves, and expound the law out of their own hearts, without being obliged to follow what they have read in books. Next are the Ko-yen-ga-láy, who have retired from the world, and wear the yellow cloth, but are not all seeking to pass the examination, and become Oo-pe-zíns. They have entered for an education, or a livelihood, or to gain a divorce, or for various objects; and many of such return annually to secular life. Many of this class remain for life without rising a grade. Those who remain five years honourably are called Tay, i.e. simply, priests; and those who remain twenty, are Maha Tay, great or aged priests. They might have become Ponghees at any stage of this period if their talents and acquirements had amounted to the required standard. By courtesy, all who wear the yellow cloth are called Ponghees.”

In some parts of Burmah there are also nunneries, though the Bedagat neither authorizes nor requires them; indeed, manifestoes have been issued by several of the kings of Ava to prevent women under a certain age from entering these institutions.[125] On the subject of the khyoums, however, I cannot do better than refer to the works of MM. Huc and Gabet, Mr. Prinsep, and others.

The most interesting and most characteristic ceremony of these Burmese is the funeral of a priest, as it contains a mixture of solemnity and absurdity rarely to be met with anywhere. I shall proceed, therefore, to describe it.

When a Burman priest dies, his body is embalmed. The process of embalming is conducted in the following manner. The body is opened, the intestines taken out, and the spaces filled with various descriptions of spices, the orifice being closed up again, and sewed together. After this the whole body is covered by a layer of wax, to prevent the air from injuring it; over the wax is placed a layer of lac, together with some bituminous compound, and the whole is covered with leaf gold. The ceremony somewhat reminds one of the description given by Herodotus of ancient Egyptian embalming.[126] The arms are laid across the breast of the body. The preparation of the body takes place at the house.[127]

About a year afterward the body is removed to a house built expressly for such purposes, where it is kept until the other priests order it to be burnt. In this house the body is disposed upon a raised stage of bamboo and wood, and the house itself is ornamented with paper and leaf gold. By the stage, the coffin, overlaid with gold and painted with figures of death in various ways, was placed. In the courtyard of the house two four-wheel carriages await the time fixed for the burning, one being intended for the coffin, the other for the stage, with its apparatus. The carriage on which the corpse is placed has another stage built upon it, similar to the one in the house, with the difference of its being larger, and fixed upon an elephant in a kneeling posture.