A Civil Servant in Burma

by Sir Herbert Thirkell White

The annexation of Upper Burma has been criticized not only by those who regard with disapproval every extension of the Empire. A very distinguished officer, whose best years had been passed in Burma, and who was familiar with both parts of the Province, suggested to me as one grave objection that the annexation extinguished a nationality, a thing which had not before been done in India. I have no doubt that, especially from the point of view of the good of the Burmese race, the annexation was an unmixed advantage. So far from extinguishing a nationality, we reintegrated it. Up to 1885 Burma was in a state of disunion. Part flourished under British rule; part languished under native tyranny. Some Burmans were British subjects; some served their own King. The conquest of Upper Burma reunited the severed fragments. Once more Burma became a solid country, the Burmese a nation under one undivided control; and as such it began a career of almost unexampled prosperity. Although there are differences and distinctions between the two sections, due to the varied course of their past history, Burma now forms one Province, and every part shares in the fortunes of the whole. The annexation did far more than this. It restored peace and order to a distracted people, and secured to every man the free enjoyment of the fruits of his labours. To all men were given the protection of equal laws and the assurance of even-handed justice. The grasping avarice of officials was restrained, and corrupt practices were discountenanced. Burmans are not excluded from a due share in the administration. To aspiring youths, promising careers have been thrown open. The second Burman as yet enlisted in the higher branch of the Accounts Department is an Upper Burman, the first to take the degree of Bachelor of Arts. On those Burmans who loyally accepted the new Government, office and honours were freely bestowed. The Kinwun Mingyi became a Companion of the Star of India, U Pe Si of the Indian Empire. The real patriots were those who recognized that the new order meant peace and prosperity, with no suppression of native religion or customs, and who risked obloquy, and often life and property, in loyal service to the State. These were truer friends of their people than men who, by ineffectual revolt and resistance, plunged their country for years into bloodshed and misery.

In March, 1886, Sir Charles Bernard returned to Mandalay. On April 1 the provisional administration of the Hlutdaw came to an end. Sir Edward Sladen retired, and the Chief Commissioner assumed direct control of Upper Burma. At the same time the Burma Field Force was broken up, Sir Harry Prendergast returned to India, and Sir George White took command of the troops. While retaining general control of the whole Province, Sir Charles Bernard left Lower Burma under the immediate direction of Mr. G. J. S. Hodgkinson[118] as Special Commissioner, devoting his own energies mainly to the settlement of the new Province and the modelling of its administration. An entirely separate Secretariat was formed, of which, as Secretary for Upper Burma, I was in sole charge. My office was in the Hlutdaw building, within the Palace enclosure. We had our own little printing-press, modestly but efficiently equipped by Mr. Regan, and we published our own Gazette. My only qualified assistant was Mr. Taw Sein Ko,[119] then in his early youth, to whom I am indebted for invaluable assistance during those busy months as well as in later years. Of the clerical staff, the less said the better. It was, perhaps, a unique Secretariat, with no records of previous years and no precedents. Whatever the Secretary might forget, the Chief Commissioner remembered. Besides myself, the only member of Sir Charles Bernard’s immediate staff was the Personal Assistant. This office was filled first by Andrew Thomson, C.S., a man of brilliant ability and exceptional gifts. Later came Sir Charles Bernard’s elder son, J. H. Bernard, C.S., endowed with many of the qualities of his family. Andrew Thomson died in the flower of his youth, multis bonis flebilis. James Bernard died in Bengal, in tragic circumstances, midway in a career of promise. Never were two pleasanter or more helpful comrades.

Though the Hlutdaw was dissolved, seven or eight of the principal Ministers were retained on moderate salaries as a consultative body. They had their own office in the Hlutdaw building, with a few clerks, and were in charge of the old State records. The handwriting of these clerks was most elaborate and beautiful. Such writing is now, I fear, a lost art. In the King’s time Court writers were kept up to the mark by fear of heavy penalties. For wrongly dividing a word at the end of a line (like thi-
s) the punishment was amputation of the right hand. It seems almost excessive. The Sayedawgyi were of a higher class than ordinary clerks in Government offices. Some of them were related to Ministers, or even to members of the royal family. And often enough they blossomed into Wuns or Ministers. Among them were men of ability and character. I instance my friend Maung Tin, A.T.M., Extra Assistant Commissioner, long resident at Pagan as township officer, now subdivisional officer, a recognized authority on the antiquities of that historic city. Another, also Maung Tin, A.T.M., Extra Assistant Commissioner and subdivisional officer, has written a learned history of Burma. Both are men of good family and have attained responsible positions under our Government. The Ministers had no powers, but were often consulted on matters of which they had special knowledge or means of information. Punctually at noon every day, a chaprási[120] came into my office and announced the Minister’s approach.[121] At the ensuing conference public affairs were discussed and the opinions of Ministers invited. If the stock of references was low, the conversation turned to Burmese history and family affairs, of which their knowledge was extensive and accurate. One day we were all bidden to the wedding of the late Shwepyi Mingyi’s daughter. A peculiar custom prevailed among the wealthier classes of having marriages celebrated by Pônnas, Hindu descendants of captives from Assam or Manipúr. It has already been explained that Buddhism, as understood in Burma, provides no ceremony of marriage. The custom of inviting Pônnas to celebrate marriages of Buddhists with some sort of Hindu rite, the binding with a thread and the eating out of the same dish, is a curious anomaly for which I can find no parallel. This was a wedding of the Pônna type. All Mandalay attended, including many European officers. To complete the quaint mixture of foreign ceremonies, the health of bride and bridegroom was drunk in champagne by those of the company who allowed themselves that indulgence. Late in the morning, as I was about to leave, one of the Ministers said with a sigh: “Well, I suppose we must be getting away to office too.” The suggestion that such a festal day might be spent as a holiday was accepted with effusion. There was something pathetic in the thought of these men, all of mature and some of advanced years, who had exercised almost absolute sway over a kingdom, regarding themselves as under the orders of an officer so much their junior in age. I did my best to make the position as little irksome as might be. As I retained the friendship of every one of them as long as he lived, I hope my efforts had some measure of success.

With the Kinwun Mingyi I contracted a close and intimate friendship, which ended only with his death at an advanced age. In early days Andrew Thomson and I were often at his house, playing with his charming grandchildren, small boys and girls of four or five years of age; sometimes on Sunday mornings we went to his garden beyond the walls for an early picnic. The Mingyi was a man of amiable disposition and courtly manners, of great learning, a delightful companion. To have had the privilege of discussing with him the doctrine of Neikban (Nirvana) is a pleasant memory. Although he could have no real love for our Government, he loyally accepted it, and did his best to support and strengthen the new order. I believe him to have been a man of high character, incapable of any base or treacherous act. His personal record was unimpeachable; he lived and died in honourable disregard of wealth. He had no children except two sons by adoption.

Another house where I was always welcome was that of the widow of the Pagan Min. She was his principal Queen, and occupied the house where the deposed King and herself had lived since the accession of Mindôn Min.[122] It was interesting to meet in such conditions one who had sat on the throne and was sprung from the race of Burma’s Kings. She was a charming lady, advanced in years, with the fine manners of her rank and people. In the house of the Pintha Mintha[123] I was also received on cordial terms. My friendship with his family subsists to this day.

The description already given[124] of the position of women in Burma may help to render intelligible the sketch of our life in Mandalay in early days. For some months European ladies were not encouraged to come to Mandalay. Most of us were extremely busy, and lived an austere life in the Palace. For companionship we were dependent on one another and on our Burmese friends. The people of whom I saw most in rare intervals of relaxation were officials and their families and members of the royal house. Queens and Princesses were many. For a melancholy reason Princes were few. Except the Myingun Prince in Pondicherry, and the Nyaung-yan and Nyaung-ôk Princes in Calcutta, only two of Mindôn Min’s sons survived—the Kawlin and Pyinmana[125] Princes.[126] Educated in India, these two have now for some years lived in charming domesticity in Rangoon; each happily married to a lady of his House. Both are honorary magistrates, and duly take their turn as members of a Bench for the trial of petty cases. There were a few other Minthas, sons of the Einshemin[127] and other Princes, besides more distant relations of the King. Several of the Minthas have taken service under Government, and occupy responsible positions as Assistant Commissioners, My̆o-ôks, and in other departments. Almost all the ladies of the Royal House, widows and daughters of Mindôn Min, or otherwise nearly related to the King, were in great distress and poverty. For the most part they had subsisted on meagre allowances, many of them being kept in confinement or under restraint. All these ladies received pensions from the British Government, but on so minute a scale that Sir Charles Bernard’s proposals for their maintenance excited by their moderation the surprise even of the Government of India. Yet when income-tax was, as some think illegally, levied in Upper Burma on incomes derived from Government, I am ashamed to say that these paltry stipends were subjected to deduction. From time to time the scale of pensions was raised, but it was not till many years later that I had the good fortune to enlist Lord Minto’s active sympathy with these ladies, and to secure for them allowances not utterly inadequate. Most prominent of the royal ladies in Mandalay were two full sisters of King Thebaw, the Pakangyi and Meiktila Supaya.[128] Meiktila Supaya married a commoner, and died some years ago, leaving two charming daughters, of whom one is the wife of a Government officer. The Amá-daw-gyi[129] brought up her nieces, and lived quietly in Mandalay till recent days. Only one of Mindôn Min’s wives of royal stock survived till our time. Wives of inferior rank were not of royal blood, but for the most part daughters of officials or chiefs. The three whom I knew best were three sisters, the Limban, Thetpan, and Thayazein Queens, daughters of a Talaing My̆o-thugyi in Lower Burma. They were ladies of dignity and refinement, with whom my family and I were long on terms of intimacy. Only the Thayazein Queen survives, living happily with her daughters and grandchildren in Rangoon. The pension list included over one hundred persons. At first the Princesses shrank from marrying commoners, but clearly most of them must condescend or remain unwed. Many of them, therefore, in the course of time took husbands of inferior rank. In the quarter of a century which has passed since the annexation, not one of the ladies of the Burmese royal family has given the slightest trouble to Government from a political point of view; none of them has intrigued or shared in any conspiracy or seditious movement. When the prominent part taken by Burmese women in public and private affairs is remembered, it will be admitted that, if for this reason alone, these ladies merit gentle treatment at our hands. I think they might at least be excused from paying income-tax on their pensions.

It may be appropriate here to notice the theory and practice of class distinctions in Burma. The King and the royal family were placed on a lone and lofty pedestal, and regarded with exaggerated reverence. In respect of royalty there was almost, not quite, a distinction of caste. An instance of respect for the sacredness of the blood royal came under my own notice. A granddaughter of Mindôn Min, daughter of his son by a minor Queen, a charming and attractive girl, eloped with the Queen’s nephew, a very presentable youth. The boy was one of the Queen’s household, son of the Queen’s own brother, a commoner. The Mipaya’s[130] distress and indignation were extreme. To console her, I suggested that, after all, the lover was of her own family. “I would as soon she had married a coolie out of the street,” was the uncompromising reply. The old lady had no rest till she had worried these young people to divorce, and married the girl to a Princeling. Anomalies were necessarily recognized. Though the King took as his chief Queen one of his half-sisters, Kings and Princes might marry commoners; royal ladies might not do so. Of late, as we have seen, this rule has become less strict. But genuine respect for the royal family still abounds. To this day, whether in Upper or Lower Burma, any upstart who pretends to royal origin secures a following.[131] The very sensible plan of employing them as My̆o-ôks and Extra Assistant Commissioners has done much to keep real sons of Princes out of mischief.

Apart from the royal family and monks, the only distinct class among Burmans is that of officials. There is no landed gentry; there are no county families. In most cases, especially in the higher grades, official rank was not hereditary. The Mingyi’s son did not become a Mingyi, or the Wun’s son a Wun, by succession. Occasionally one came across officers, like my friend U Pe Si,[132] sprung from official families. This was the result of nepotism, not heredity. As a rule an official obtained his position by luck or by favour or by family influence, by repute for learning, or by distinction as a soldier or administrator. The royal family and officials excluded, the rest of the people were on the same social plane. False pride and snobbishness were unknown. One of the Ministers, of eminent learning, who came clad in silks and glittering with golden chains, brought his brother to see me. The brother was an old peasant out of the fields, who sat on the floor, wearing the scanty dress of the working farmer. We had a pleasant talk about crops and seasons, while the Minister sat on a chair and discussed what Prince Hassan[133] used to call “country business.” It is, perhaps, to this absence of false pride, to genuine kindness of heart, and to traditional respect for elders, that the fine manners of Burmans are due. Good manners and self-respect are marks of all ranks. I have received perfect civility and courtesy from Princes and Ministers, from peasants and labouring men; always a kind word and a smile and thought for a guest’s comfort and convenience. Even contact with Western civilization has not yet spoilt the grace of manner which adorns the Burmese race.