The veneration paid to Talapoins during their lifetime accompanies them after their death. Their state is considered as one of peculiar sanctity. It is supposed that their very bodies too partake of the holiness inherent in their sacred profession. Hence their mortal remains are honoured to an extent scarcely to be imagined. As soon as a distinguished member of the brotherhood has given up the ghost, his body is opened, the viscera extracted and buried in some decent place without any particular ceremony, and the corpse embalmed in a very simple manner by putting ashes, bran, and other desiccative substances into the abdominal cavity. It is then swathed with bands of linen, wrapped round it many times, and a thick coat of varnish laid upon the whole. On this fresh varnish gold leaves are sometimes placed, so that the whole body is gilded over from head to feet. When the people are poor and cannot afford to buy gold for the above purpose, a piece of yellow cloth is considered as the most suitable substitute. The body, thus attired, is laid in a very massive coffin, made, not with planks, but of a single piece of timber hollowed in the middle for receiving the earthly frame of the deceased. A splendid cenotaph, raised in the centre of a large building erected for the purpose, is prepared to support a large chest wherein the coffin is deposited. The chest is often gilt inside and out, and decorated with flowers made of different polished substances of various colours. Pictures, such as native artists contrive to make, are disposed round the cenotaph. They represent ordinarily religious subjects. In this stately situation the body remains exposed for several days, nay several months, until preparations are completed for the grand day of the obsequies. During that period festivals are often celebrated about it, bands of music play, and people resort in crowds to the spot for the purpose of making offerings to defray the expense to be incurred for the funeral ceremony. When the appointed day for burning the corpse at last arrives, the whole population of the town will be seen flocking in their finest dresses to witness the display of fireworks which takes place on the occasion of burning the corpse. A funeral pile of a square form is erected on the most elevated spot. Its height is about fifteen feet, and it ends with a small room made for receiving the coffin. The corpse having been hoisted up and laid in the place destined for its reception, fire is set to the pile in a rather uncommon way. An immense rocket, placed at a distance of about forty yards, is directed towards the pile by means of a fixed rope guiding it thereto. Sometimes the rocket is placed on a huge cart, and pushed in the direction of the pile. In its erratic and uncertain course it happens occasionally that it deviates from its course, and plunges into the ranks of the crowd, wounding and killing those it meets. As soon as it comes in contact with the pile, the latter immediately takes fire by means of combustibles heaped for that purpose, and the whole is soon consumed. The few remaining pieces of bones are religiously collected, and buried in the vicinity of some pagoda. Here ends the profound veneration, amounting almost to worship, which Buddhists pay to their recluses during their life and after their demise.
Two chief motives induce the sectaries of Buddha to be so liberal towards the Talapoins, and to pay them so high a respect; viz., the great merits and abundant rewards they expect to derive from the plentiful alms they bestow upon them, and the profound admiration they entertain for their sacred character, austere manners, and purely religious mode of life. The first motive originates from interested views; the second has its root in that regard men naturally have for persons who distinguish themselves from others by a more absolute self-denial, a greater restraint and control of their passions, a renouncement of permitted pleasures and sensual gratifications from religious motives. According to the fundamental dogma of Buddhism, any offering made to, or indeed any action done for the benefit of, a fellow-man is deserving of reward during future existences, such as digging a well, building a resting-place, a bridge, &c.; but far more abundant are the merits resulting from presenting a Talapoin with one or several articles necessary to his daily use, as they increase proportionately to the dignity of the person to whom the things are offered. We may judge from the following instance of the plentiful harvest of merits which a supporter of Phongyies is promised to reap hereafter: He who shall make an offering of a mendicant’s pot or Thabeit shall receive as his reward cups and other utensils set with jewels; he shall be exempted from misfortunes and calamities, disquietude and trouble; he shall get without labour all that is necessary for his food, dress, and lodging; pleasure and happiness shall be his lot; his soul shall be in a state of steadiness and tranquillity, and his passion for the sex shall be considerably weakened. The offering of other objects secures to the donor wealth, dignity, high rank, pleasure, and an admittance into the fortunate countries or seats of the Nats, where all the things are to be met with and enjoyed that are calculated to confer on man the greatest sum of happiness. The people believe unhesitatingly all that is said to them in this respect, and they gladly strip themselves of many valuable things in order to obtain and enjoy, during coming existences, the riches and pleasures promised to them by their Rahans. The insecurity of property under tyrannical rulers may operate to a certain extent in determining people to part with their riches, and consecrate them to religious purposes, rather than see themselves violently deprived of them by the odious rapacity of the vile instruments of the avarice, tyranny, and cruelty of their heartless princes and governors.
It can scarcely be a matter of wonder that Buddhists so much honour and respect a Talapoin, when we consider that, in their opinion, he is a true follower of Buddha, who strives to imitate his great prototype in the practice of the highest virtues, particularly in his incomparable mortification and self-denial, that he might secure the ascendancy of the spiritual principle over the material one, weaken passions which are the real causes of the disorder that reigns in our soul, and finally disengage her from their baneful influences, and from that of matter in general. He is exceedingly reserved and abstemious regarding food, the use of creatures, and the enjoyment of pleasures, in order to secure to reason the noblest faculty of an intelligent being, a perfect control over the senses. He is indeed in the right way leading to Neibban, the summit of perfection. In the opinion of a Buddhist, nobody can be compared to a true and fervent Rahan in sterling worth and merit. His moral dignity and elevation cast into the shade the dazzling splendour that surrounds loyalty. He is a pious recluse, a holy personage, a true member of the holy Thanga, and deserving, therefore, of the highest admiration and respect.
As a consequence of the profound veneration in which Talapoins are publicly held, they are exempted from contributing to public charges, tribute, corvées, and military service. It is an immense favour, particularly among the nations of Eastern Asia, where the rulers look upon their subjects as mere slaves and tools under their command for executing the absolute orders of their capricious fancy. Under the present ruler of Burmah, the fathers and mothers of Phongyies are benefited by the fact of their sons being in a monastery. They are exempted from paying taxes, and are treated with some attention by the officials who wish to ingratiate themselves in the favour of his most Buddhist majesty. They have often the honorary affixes joined to their names.
In concluding this notice, we will briefly sketch the actual situation of the Talapoinic order in those parts where we have had the opportunity of observing it, and will allude to the causes that have operated in seducing it into vices, abuses, and imperfections which are lowering it greatly in the opinion of all foreigners and of a few well-informed natives.
The first and principal cause that has brought the Society into disrepute and opened the door to numberless abuses is the total absence of discernment in the selection of the individuals that seek for an admittance therein. Every applicant is indiscriminately received as a member of the brotherhood. No previous examination takes place for ascertaining the dispositions, capacity, and science of the postulant. No inquiry is ever made regarding the motives that may have induced him to forsake the world and take so important a step. His vocation is exposed to no trial. He has but to present himself and he is sure to be immediately received, provided he consent to conform exteriorly to the usual practices of his brethren. No account is taken of his former conduct. The very fact of his applying to be admitted into the society of the perfect atones amply for all past irregularities. The only respectability inherent in the modern Talapoins is that derived from the sacred yellow dress he wears. It may aptly be said of him that he is monk by the fact of his wearing the canonical dress. The houses of the order are, in many instances, filled with worthless individuals totally unfit for the profession, who have been induced by the basest motives to enter into them, chiefly by laziness, idleness, and the hope of spending quietly their time beyond the reach of want, and without being obliged to work for their livelihood. In confirmation of this, I will mention the following instance. During the second year of my stay in Burmah, I had with me, in the capacity of servant, an old stupid native. On a certain day he gravely told me that he intended to leave my service and become a Phongyie. I laughed at first at what I considered to be very presumptuous and impertinent language. The old man, however, kept his word. Having left my house a few days after our conversation on the subject of his new vocation, I heard no more of him till it happened a few months after that I met him in a monastery, attired in the full dress of a Phongyie, and so proud of his new position that he hardly condescended to put himself on a footing of equality with his former master.
Ignorance prevails to an extent scarcely to be imagined among the generality of the Phongyies. I have met with a great number of laymen who were incomparably better informed, and far superior in knowledge to them. Their mind is of the narrowest compass. Though bound by their profession to study with particular care the various tenets of their creed and all that relates to Buddhism, they are sadly deficient in this respect. They have no ardour for study. While they read some book, they do it without attention or effort to make themselves fully acquainted with the contents. There is no vigour in their intellect, no comprehensiveness in their mind, no order or connection in their ideas. Their reading is of a desultory nature, and the notions stored up in their memory are at once incoherent, imperfect, and too often very limited. They possess no general or correct views of Buddhism. I never met with one who could embrace the whole system in his mind and give a tolerably accurate account of it. The only faculty that they cultivate with great care is memory. It is surprising to hear them repeating by heart the contents of a book they have studied. As the number of books is very limited in countries where the art of printing has not been introduced, the pupils of the monasteries are compelled to commit to memory the greatest portion of the books they study. He who has lived in Burmah must have often heard, to his great surprise, laymen repeating, during sometimes a whole hour, formulas in Pali, or religious stories in Burmese, which they had learned in the school, or when they had put on the monkish habit.
Phongyies are fond of exhibiting their knowledge of the Pali language, by repeating from memory, and without stammering or stumbling, long formulas and sentences; but I have convinced myself that very few among them understood even imperfectly a small part of what they recited. Those who enjoy popularly a reputation for uncommon knowledge affect to speak very little, show a great reserve, despising as ignorant the person that approaches their abodes or holds conversation with them. But silence, which in a learned man is a sign of modesty, is too often with them a cloak to cover their ignorance, and a cunning device for disguising pride under the garb of humility. The latter virtue, though much recommended in the Wini, is not a favourite one with the Talapoins. It is indeed impossible that they could ever understand or practise it, since they are unacquainted with the two great ways that lead to it, viz., a profound knowledge of God and a thorough knowledge of self. Talapoins, who are distinguished among their brethren for their great austerity of manners and more perfect observance of their regulations, are the most unpleasing beings the writer has ever met with.
They are cold, reserved, speaking with affected conciseness: their language is sententious, seasoned with an uncommon dose of pretension. Sentences falling from their lips are half finished, and involved in a mysterious obscurity, calculated to fill with awe and admiration their numerous hearers; a certain haughtiness and contempt of others always shows itself through their affected simplicity and humble deportment. Vanity and selfishness, latent in their hearts, force themselves on the attention of an acute observer. In their manners they are occasionally so affected by a ridiculous reserve that one might be tempted to think that their brain is not quite sound. Talapoins, in general, entertain a very high idea of their own excellence; and the great respect paid to them by the people contributes not a little to foster it, and make them believe that nobody on earth can ever be compared to them. To such a height has their pride reached that they believe it would be derogatory to their dignity to return civility for civility, or thanks for the alms people bestow on them.