The Siamese are also very much tormented with the fear of spirits, both good and evil, and use every means to propitiate them. Witchcraft is also very much feared. Wizards and witches are believed to have power to put into the stomach of any one a piece of buffalo meat, or other substance. A very disgusting circumstance of this kind occurred near our premises. The father of a certain family took sick and died. The family believed some foul play had been exercised in his case, and when they came to burn the body, a small portion, perhaps the heart, did not consume as rapidly as the rest. This was taken at once to be the buffalo meat, and was taken home and eaten by the family. The whole family ate of it, except one little girl who was absent in the family of a missionary. The belief is that if they eat of it, they can never be affected the same way.
It is just to state that there are two schools of Budhism in Siam. The late king, whilst a prince and in the priesthood, studied astronomy, and became too intelligent to believe the teachings of the Budhist books in reference to the system of the universe, and accordingly undertook to reform Budhism, by discarding from the sacred books all those things which conflicted with modern science, and especially in reference to astronomy. Many of the most intelligent princes and nobles went with him. A vast majority, however, swallow the whole of the Budhist teachings.
The greatest champion of the New School was Chow Phya Thipakon, late Minister of Foreign Affairs. He was in some respects the greatest thinker in the kingdom. He was the only man in the kingdom who, as yet, has ventured to write a book, and have it printed wholly by his own workmen. It consists of several hundred pages, and was lithographed throughout, which must have taken considerable pains and labor. The title is "Kitchanukit," a book explaining many things. He commences by rather ridiculing the elementary system of education practised in the temples, and tries to stimulate the natives to better things. He also takes up the different systems of religion throughout the world, so far as his knowledge extends, and compares them with his own. He confutes, in his own way, the elementary religious tracts published by the missionaries, and the evidences of Christianity. He maintains his belief in his own system, and gives a few arguments in favor of the transmigration of souls. He also gives a number of illustrations and anecdotes bearing on that subject, of which the following is a specimen: "Another instance is that of the child of a Peguan at Paklat, (a town near Bangkok,) who, as soon as he had learned to speak, told his parents that he was formerly named Makran, and had been killed by a fall from a cocoanut tree, and as he fell, his axe fell from his hand and dropped into a ditch; and they seeing that his story coincided with something that had happened within their knowledge, tried the child by making him point out the tree, and he pointed out the tree, and his story was confirmed by their digging up the axe from the ditch."
Although the book evinces some thought and considerable knowledge, it is infantile when he attempts to grapple with the great truths of Christianity. H. Alabaster, Esq., for ten years Interpreter to H. B. M. Consulate in Siam, has translated portions of the book, accompanied with remarks of his own, and published it under the title of "The Modern Budhist."
It may be asked, what is the effect of such a system of religion upon the morals of the people in comparison with those of eminently Christian countries? There are many kinds of crimes in which Christian nations far surpass them, such as those daring and dark outrages perpetrated in our large cities, the recital of which shocks our sensibilities every time we take up a morning paper. But heathen morals have ever been the same, and the description which Paul gives of the heathen of old, in the first chapter of the Epistle to the Romans, is a complete description of the heathen of to-day. There is a rottenness about everything, morally speaking, which we do not find in Christian countries. It would be impossible on an occasion of this kind, and before a mixed audience, to give you any idea of the prevailing state of morals. I am not one of those, who, like the English governess in theAtlantic Monthly, would consider Budhism a shadow of Christianity, and "thank God" for it. It is eminently the offspring of Satan, as all its bearings and workings on the heart and morals will abundantly show. I have seen none of those glorious death-bed scenes which she describes, and think they are rare. A Siamese man lived neighbor to us for ten years. He could sit in his own door and hear the gospel preached in our mission chapel. He was an excellent neighbor, and was to all appearance a moral man. He had observed, as nearly as possible, all the tenets of his religion. He had made merit in every possible way. All his sons had entered the priesthood. He was about seventy years old, and his death-sickness came. The future was all dark to him. He struggled with, disease and death for a number of days. One of our native church members called to see his old neighbor, and ventured to speak to him about the approaching change. The old man was unwilling to give up, and answered, "Mai yak tai," I do not want to die; "Klua tai," I am afraid to die; and then summoning all his remaining strength exclaimed, "Ch? mai tai," I will not die. Still he had to die, as millions of his race have done, without one ray of light to illuminate the soul, and no faith in Jesus opening up to him the glories of the eternal world.
The education of the Siamese is necessarily limited and the standard low, when compared with that of European countries. The temples or monasteries are the common schools of the country. Every priest can take to the temple with him as many pupils as he can teach, so that at almost every temple can be found a nice collection of boys, making a very respectable school. These boys besides being taught the rudiments of their own language, and the tenets of the Budhist religion, act also as servants to the teacher, propelling his boat when he goes out on the river, and doing other like menial turns for him. They live on the surplus rice which is left, after the priests are satisfied. Every pupil is taught to hold his teacher in special reverence, which lasts through life. The males are all thus gathered in when boys, and taught to read and write their own language, and the simple rules of arithmetic, as the Siamese knowledge of that art does not extend beyond the simple rules. It is consequently rare that a male can be found who cannot read and write his own language, and on the other hand it is just as rare that a female is found who can. No provision has yet been made there for the education of females. Indeed the feeling in high quarters has hitherto been against it, but not near so strong as in India, and many other places, but that feeling is now happily passing away. It used to be said that if woman could read she would become too tricky for man. The females, amongst the common people especially, are the drudges, and become wives and mothers so early, that there is but little time for their education. Some of the women of the higher classes have in some way learned to read, and the missionary ladies have managed to teach some few others to read, whilst employed in their families, but aside from these few exceptions the great mass of the women are ignorant of letters. The late king made one or two spasmodic efforts to have the women of the palace taught English. Soon after he ascended the throne he employed some of the missionary ladies to go to the palace regularly and teach, but soon became alarmed lest they should teach too much religion, and requested them to stop. A few years previous to his death also, he employed an English governess in the palace, who, after about three years rather arduous labor succeeded in giving the women and children of the palace some knowledge of English, and perhaps a smattering of some of the sciences. The higher order of education amongst the males consists of a correct knowledge of their own language, and a smattering at least of the Pali or sacred language. Some few who remain sufficiently long in the priesthood make considerable proficiency in the Pali. Their standard of education is also rather depreciating than rising. Missionaries now find it difficult to secure a young man sufficiently educated to make a good teacher. One reason of this is that since the country has been opened to foreign commerce, opportunities to make money are more common than previously, and young men do not now remain sufficiently long in the priesthood to become good scholars, but leave it to go into business.
The Siamese language proper is monosyllabic and rather poverty-stricken. It has however, been enriched from time to time from the Pali, and from the languages of the surrounding nations, and by a few words from the Chinese. Titles of nobility and distinction are all taken from the Pali. Many of the words used in addressing the King, and others high in authority, have been transferred from the Pali, and some few from the Sanscrit. The late King professed to be proficient in the Sanscrit, and some of their learned men now make pretensions in that way. It is doubtful, however, whether the late King, although the most learned man in the kingdom, had anything more than a smattering of Sanscrit, and I do not suppose there is any one now in the kingdom who knows anything about it worth naming.
The Siamese alphabet consists of forty-four consonants, with several vowel-points, diacritical marks and abbreviations. The alphabet is divided into three classes, and there are also seven tones, so that words beginning with a certain class of letters are spoken with a raised tone, whilst others are spoken with rather a depressed tone. Some of the consonants too, are spoken with an aspirate, whilst in others the aspirate is withheld. This putting on the tone and the aspirate in certain instances, and leaving them off in others, makes it very difficult for one not born to it to acquire the language correctly,"Kai,"with an aspirate, means an egg, but by leaving off the aspirate it is a chicken. Although spelled somewhat differently, the sound to an unaccustomed ear is exactly the same. In these things foreigners make some ridiculous mistakes. You have all probably heard of the missionary lady somewhere, who, whilst in her garden, told a servant to bring her a knife, as she thought, but was surprised to see him coming out with a table on his head. I once heard a missionary, otherwise good in the language, but who could never manage the aspirates and unaspirates correctly, announcing to his audience that there would be services at such an hour in the Siamese language, but unfortunately he left off the aspirate, and announced that there would be services in thedead language. Still the audience understood from the connection what he meant.
The literature of the Siamese is very meagre. They have a history of their country which commences in fable, but after a few pages are passed, it becomes a correct and reliable history of the kingdom. It is written in a condensed style, and couched in good language. They have also tolerably reliable histories of the neighboring countries, such as Cambodia, Pegu, and Birmah. They are exceedingly fond of fiction, and have a fabulous history of China, which has been translated into Siamese, and is very popular. The Regent and Foreign Minister have both been recently engaged in translating additions to that fabulous history. If they would take as much pains in translating the histories of the different countries of Europe and of America, their people would soon become well informed in regard to the great transactions of the world. The remainder of their literature consists in vile and disgusting plays, in which they take great delight, both in reading and seeing them performed in their theatres. They are also very fond of a kind of jingling verse, and will listen for hours to the mere jingle, caring little or nothing for the sense, of which it is generally devoid.
The principle clothing of the Siamese consists of a waist-cloth called a"pa nung,"corresponding to thesarangof India. It is about two-and-one-half yards long, and one yard wide; is placed around the waist, neatly tucked in, the two ends brought together, twisted, and brought back between the legs and tucked in behind. Formerly this was the only clothing worn, except a scarf thrown around the shoulders in cool weather. The King formerly used to receive foreigners whilst dressed in that style. Since the influx of foreigners however, they have adopted a neat jacket with sleeves, and cut to fit tight to the skin, and buttoned up in front. Those of the higher classes are made of silk, but those of the common people are nothing but common white muslin. The"pa nungs,"also, of the better classes are made of silk, whilst those of the common people are generally cotton. The attire of the females is pretty much like that of the males, except when they wish to dress, they have a neat yellow silk scarf which they fold gracefully over the shoulders. The Siamese display excellent taste in the selection of colors and figures, and have no love for the gaudy in the way of clothing, like the Malays and some other eastern nations. Shoes are seldom worn. The better classes have sandals or slippers, but very likely a slave will be carrying them after the owner, and when worn, are always thrown off before entering a house. Occasionally however, you can see some young fellow rendering himself ridiculous in a pair of European shoes and a European coat.
The males shave the head, except a tuft on the top, which resembles a shoe-brush. The females do not shave the head, but clip the hair as closely as possible, leaving the tuft similar to the males, and a small love-lock in front of each ear.
They have a universal and disgusting practice of chewing the areca nut. The nut of the areca palm is possessed of astringent properties similar to the bark used in tanning. In connection with this nut they use the leaf of the seri vine, which has a kind of pepperish taste. They take white stone lime while yet unslaked, and mix with it the powdered turmeric root, which turns it a crimson color. They take the seri leaf and put on it a quantity of that red lime in the form of paste, and then a portion of the areca nut, the leaf with the lime on it, and some fine cut tobacco, are all put into the mouth together. The saliva arising from such a mixture is a kind of blood-red color, and is very copious. Their houses and walks have frequently a very disgusting appearance, from large deposits of that red saliva having been spit out of the mouth upon them. This process turns the teeth black, and indeed destroys them, as the lime adheres to the teeth and destroys the enamel, and finally they drop out by wholesale. Those who have no teeth to chew the mixture, carry with them a small mortar, and pound it all up together before putting it into the mouth. Both sexes are addicted to this practice, and an exception can rarely be found.
Black teeth are an element of beauty, and besides the chewing of the areca nut, they resort to other means of coloring. When cautioned against thus destroying the teeth, they invariably reply that "any monkey can have white teeth." They never go anywhere without the box containing the ingredients for chewing. The poorer classes carry their own, but the rich have theirs carried after them by a slave. A man's rank is indicated somewhat by the number of slaves that follow him, and the golden box containing the areca nut, &c., and a teapot, are the insignia. When one person calls on another, almost the first thing done is to set out the tray containing the chewing material, and not to do so is considered almost an insult. The males are also all inveterate smokers from infancy.
In going anywhere together, they never walk side by side as we would do, but one after the other, according to rank or age. The husband also always goes before, and his wife or wives walk behind. It is also contrary to Siamese custom to have any one pass over their head, and consequently they will not occupy the lower story of a house when persons are above them on the next story. When the King goes out on the canals in his boat, all the bridges have to be drawn, lest his sacred head should pass under where some person had walked. No greater insult can be offered than to take a man by the tuft of hair on his head. It is the same as spitting in a man's face with us.
Like all heathen, and I am sorry to say too many Christians, they are very fond of jewelry, especially the women. Their fingers are frequently nearly covered over with rings; gold chains are also thrown around the neck and shoulders, and a neat gold pin through the lobe of the ear. Children wear anklets and bracelets. Those of the rich are of gold, and quite heavy; some are of silver, and those of the poorer classes are brass. I have seen some of the children of princes and nobles with several hundred dollars worth of jewelry on in the form of anklets, bracelets and gold chains, and aside from the jewelry the body was perfectly nude.
The people are very much attached to the customs of their ancestors, and what their fathers have done they must do, how absurd soever it may be."Pen tumneum Thai,"it is Siamese custom, is sufficient reason for doing anything.
The principle food of the Siamese is rice and fish. Fish are very abundant and cheap, and become a wholesome diet for that climate. It is contrary to their religion to take animal life, and they never kill any animals for their own consumption, but they do not scruple to eat anything killed by another, if they can only roll off the responsibility of killing it. They buy pork and fowls which have been killed and dressed by the Chinese. They also eat animals which have died. When warned that perhaps the animal died of some bad disease which may prove injurious to them, they will answer that it can't stand the fire; if there is anything of the kind, it will depart when the meat comes in contact with the fire. They also live largely on vegetables and hot peppers. The rice is boiled, and dished out into a large basin or platter, and placed on the floor. The meats and vegetables which have all been cut up fine before cooking, are also dished out into small bowls and placed near the rice. Those about to eat seat themselves around, tailor fashion, in a circle, each with a bowl in his hand. He takes some rice from the large dish into his own bowl, and then uses his fingers dexterously. When he wishes any of the accompaniments he dips his fingers into the common dish. When there is anything like soup or gravy, they have a common spoon, and each one takes a spoonful into his mouth, and then passes the spoon to his neighbor, and it thus goes around. They eat with apparent ease and enjoyment, rolling up a ball of rice in the fingers, then throwing the head a little back, and the mouth wide open, it disappears without difficulty. They have never attempted to improve upon the fingers. The Chinese invented the chop-sticks, and are apparently well pleased with the result, for they never attempt to improve upon them; but any one who has ever seen a Chinaman slabbering and blowing over his bowl of rice, with a pair of chop-sticks, could not but wish to see him back again at the more primitive fingers. The Siamese think we eat with difficulty, and rather pity us for having so much ceremony. A missionary and his wife were out on a mission tour, and came to a village not frequented by Europeans. They stopped at the village and partook of a meal. They of course had a table, and table implements with them on their boat. The natives flocked around to see the foreigners eat, and one old woman, after watching eagerly for a time, turned away with a sigh, remarking,"Kow kin yak tedio,"they eat with great difficulty.
Some of the princes and nobles have secured table furniture, and can imitate European style very nicely, and some of their dinners given to European officials are quite creditable; but when alone, they go back again to their own mode.
They have their own ideas of politeness in their social intercourse, and are very strict in carrying them out; but in their intercourse with foreigners they frequently try to imitate our customs, and as a general thing spoil both. When a man meets a superior, he either prostrates himself on the ground, or squats down, places the palms of his hands together, and raises them up to the face. When equals meet they do not say "Good morning," as we would do, but "Pai nai,"—where are you going. The other will give an evasive answer, saying, "O, I am not going anywhere, only up here a little ways."
Their household furniture is generally meagre, consisting only of a few cooking utensils, and mats and moscheto bars for sleeping. There was a while that some of the higher classes manifested a desire for European furniture, and bought it up very readily, but perhaps on account of a nod from high quarters, there appears to be a reaction in that quarter.
The people are generally indolent, and lazy, and very much addicted to gambling, which is, perhaps, the ruling vice of the country. At every gambling house groups of men and women may be seen sitting from morning till night, and from night till morning, intently gambling. They will gamble away everything they have, and incur large debts; and then sell their wives, children, and even themselves into slavery, to pay their "debts of honor." They have different kinds of games, but that on which they stake most is a Chinese game calledpo, and is a kind of dice.
They are exceedingly fond of theatricals, and every prince and nobleman, who can afford it, has a theatre of his own. No festival of any kind can be held without theatricals. Their plays are generally some fictitious love tale, or history, and some of the actions of the actresses are most lascivious and vulgar, but perhaps not more so than the exhibitions of the stage in Europe and America to-day.
They are also very fond of bathing, which is perhaps very conducive to health in that climate. They bathe regularly at least three times a day. They always carry a cloth with them for bathing purposes. Both sexes meet together at the common bathing place, and they slip off the regular cloth and don the bathing cloth so dexterously that nothing amiss can be noticed in the transaction, and then plunge into the river, both sexes being expert swimmers. Notwithstanding their frequent ablutions, however, cleanliness is by no means a national virtue, and some of their habits are extremely filthy.
There are some things in which "Young America" might well pattern after the Siamese. One is extreme reverence and respect for age. The aged receive that reverence justly due to them in Siam, perhaps more than in any other country. Another is love and reverence for parents. The parent may sell a child into slavery, which is frequently done, still when the child grows up, he never loses respect for that parent. When a child too, commits a crime, and tries to evade the law, the authorities at once lay hold upon the parents, which is sure to bring the culprit back to give himself up.
Although the Chinese have more natural stability of character than the Siamese, and are in many other respects superior to them, still the latter are in many respects the more hopeful people. A Chinaman knows everything, in his own estimation already, and is unwilling to learn from any one; whilst the Siamese will pick up all the information they can from others. Whatever they can get of European arts and sciences, without acknowledging the authority, and especially without costing them anything, they have no scruples about receiving.
It has long been the custom amongst the Siamese to ascribe honor and glory to their princes and lords, in proportion to the number of wives they have, and can maintain.
The king has generally one whom he constitutes his Queen Consort. A young princess of the highest rank that can be found in the kingdom is selected. She however is not certain of promotion until after she has lived with the king for a time, and has succeeded in gaining a large place in the royal affections. When this is sufficiently accomplished, the king appoints a day for her exaltation. Three days are usually devoted to the purpose. The chief officers of the palace, the chief scribes, and the chief princes and nobles of the kingdom are present. The principal ceremonies devolve upon the priests, of whom there are quite a number present, both Budhist and Brahmin. The princess is copiously bathed in pure water, in which the leaves of a certain kind of tree, supposed to possess purifying and healthful influences, are put. Most of the time is spent in feasting, but on the third day she is placed on a small throne under a white canopy, where she is bathed with holy water, the priests reciting prayers the while. She is then conducted to a place where the wet clothes are laid aside, and she is arrayed in queenly costume, jewels, and diamonds, and then displays herself to those in attendance. Instances have occurred when the king had two Queen Consorts. In such cases one is called the queen of the right hand, and the other the queen of the left hand.
It has only happened about twice in Siamese history, that the king has taken a foreign princess for his Queen Consort. This can happen in one of two ways. The foreign prince wishing to secure the friendship and alliance of the king of Siam, makes the first advance, offering his daughter to the king of Siam. If, after having received testimonials of her beauty and worth, the king is favorably disposed, he sends an embassy to formally ask her of the father. The other way is, that the king of Siam is the first mover in the matter, and makes the first overtures.
In addition to his Queen Consort the king can have as many inferior wives, or concubines, as he wishes. These are called"Nang-ham,"literally, a woman forbidden—that is forbidden to go out of the palace. Although women as a general thing in Siam are not in any way secluded, still these inferior wives are rigidly confined within the palace walls. During the late reign however, much more laxity in this respect was displayed, than in any former reign. They cannot go outside of the palace walls without a royal permit, and that only on special and extraordinary occasions. The king seldom seeks an inferior wife, but they are presented to him by princes and nobles wishing to gain the royal favor, and thus they consign their daughters to a life oftentimes worse than exile for that purpose. It is said that the late king never left home but he returned with some new accessions to his harem, and that they became so numerous that he oftentimes had to refuse them.
The better classes amongst them procure wives something after the following manner. There is nothing like courting amongst the young folks, as we understand that term, unless it is done by stealth, which is almost impossible, from the fact that the mothers exercise the strictest vigilance over their unmarried daughters. In this respect American mothers might often profit by the example of these heathen. Girls become wives there at the early age of fourteen, and an old maid is quite a curiosity.
Although young men in search of wives are not allowed the privilege of courting, still they keep their eyes open, and when one sees a young lady he fancies, he takes the proper steps to secure her. He makes the matter known to his parents, if he has any; they employ an elderly lady who is denominated a"Maa su", and who is acquainted with and respected by the young lady's parents. This"Maa su"goes to the house of the young lady's parents, and by a series of nice insinuations, or otherwise, finds out how such a match would take, and returns to report progress. If indications are favorable, the parents of the young man then select a number of elderly persons of both sexes, who are respectable, and intimate with both families. These they invite to their house, and hold a consultation, and after the matter is thoroughly discussed and the match decided to be a favorable one, a propitious day is chosen, and the elderly persons repair to the house of the young lady's parents. These of course divining their object, receive them kindly, and according to custom, set out the tray containing areca nut, seri leaf, red lime, and tobacco for chewing. This ceremony over, the elders broach the subject of their mission, taking good care to address the parents according to their rank, as one improperly used pronoun might spoil the whole. If it is proper to sayyou, they say it, and if it is proper to say yourhonors, or yourgraces, they say that.
"Such parents having ascertained that this is a propitious day, have commissioned us to come and confer with you concerning their son of such a name, who has as yet no wife. His parents having put the question to him, 'Have you any one in your mind, you would like to have become your wife, and to whom you could trust your life in sickness, and your obsequies after death?' The young man answered, that he had your daughter of such a name, and her only. The parents have therefore commissioned us to visit you the much respected parents of the young lady, and confer with you in reference to this matter. What do you the parents say?"
The parents reply: "Our daughter is one we love much, and the young man is one whom his parents love much. We have an ancient proverb which says, 'Move slowly and you will gain your object, and a prolonged effort generally results favorably.' We will consult our relatives on the right hand, and on the left, and see what they say about it. Please call again."
After waiting a reasonable time and another propitious day has come, the elders call again. The parents of the young lady will say: "We have consulted our relatives, and they are unanimously of the opinion that if the young man really loves our daughter, and can confide in her as a proper person to take care of him in sickness, and take charge of his body after death, his affections and confidence should be planted." "But how is it in regard to the ages, and birthdays of the parties? Are they such as to be suitable to each other?" The Siamese have a superstition that persons born in certain years, are incompatible with each other. For instance, if one was born in the year of thedog, and the other in the year of therat, or one in the year of thecow, and the other in the year of thetiger, they would be incompatible with each other. The matter is accordingly referred to some fortune-teller, who, for a small fee, generally pronounces no serious difficulty in the way.
This difficulty cleared up, the elders call for a further discussion of the preliminaries. They say:—"Since birth-days do not interfere, what shall be said about the mutual stock for the young couple to commence business on, and the money for building a house for the young couple?" According to Siamese custom the bridegroom almost invariably goes to live with the parents of the bride, and accordingly puts up a house on their premises, and as near the old mansion as possible. Thus a man who has a number of daughters, finds himself surrounded by a village, by the time they are all married off. The parents of the young lady will answer, "We are by no means affluent, that we could devote much money to that purpose. But allow us to ask, how will it be with the parents of the young man—how much will they be willing to give their son?" The others will reply, "It depends altogether on the parents of the young lady." The other party will reply, "If such be the case, we would suggest that they appropriate, say one hundredticals($60), for the purpose of building a house; and for mutual tradefive hundred ticals, and that they also contribute areca nut, seri leaf, red lime, cakes, &c., for wedding purposes, say one hundred salvers or dishes." The plan of the new house, and the number of rooms are generally also specified. The elders then return and report to the parents of the young man, and if they are satisfied, a bargain is struck.
All preliminaries having been made, the young man goes to work to build his house, which generally requires but a short time, and the parents of the young lady do not delay to consult astrologers in reference to a propitious day for the wedding. The day having been fixed, and all things arranged, the friends of both parties are invited to assist in carrying out the arrangements. The parents of both parties unite in selecting some elderly persons, who shall be the bearers of the money, together with two suits of white raiment, an offering to the bride's parents, and the wedding cakes, &c. This is done in procession, either in boats on the river, or by land, with bands of music playing wedding airs. The money and presents are given over to the bride's parents, and they in turn bring out their portion of the money, and perhaps a slave or two, to assist the young bride in performing her household duties. The guests being all assembled, the money and presents are all exhibited. The elders then count the money of both parties, as legal witnesses. Both sums are thrown together, and sprinkled over with a little rice, scented oil, flowers, &c., symbolical of blessings craved on the young couple. The joint stock is then delivered over to the parents of the bride for safe keeping.
Some time is then spent in feasting and mutual conversation, and priests are chanting prayers the while. The bridegroom then, in company with some of his young friends, goes to his new house.
The bride at the same time dispatches a lad neatly dressed, bearing a tray of areca nut, who meets them there, and invites them to be seated and enjoy themselves. She also decks herself in gay apparel, and in company with some of her attendants repairs to the same building, but the two parties are still separated by a screen. Religious services are then held, after which the screen is withdrawn and the elders proceed to bathe the young couple copiously with holy water. The chief elder pours it first upon the head of the bridegroom, and then upon the head of the bride, pronouncing a blessing upon each. The attendants of the bride then assist her in changing her wet apparel for dry, but still, if anything, more gay than the former. A finely dressed lad then appears with a silver plated tray, containing a handsome suit for the bridegroom, being a present from the bride's parents, in which he speedily attires himself. Whilst these things are going on the priests are rehearsing prayers for the benefit of the young couple. All are then invited to a feast prepared by the bride's parents, and when this is over the guests all return to their homes. The bride stays with her parents, but the bridegroom goes to his new house, where he has secured a band of music, and serenades the bride until a late hour. Early next morning the guests all assemble, and have a feast for the priests in which all vie with each other in their attentions to the clergy. They then have another feast for themselves. If this is a propitious day the ceremonies are closed in the evening. A respectable couple, friends of the bride, who are man and wife, and who themselves have been blessed with a large family of children, are selected, and they then repair to the new house and prepare the bridal bed. About 9 o'clock in the evening the elders conduct the bride to her new home, and after some counsels and exhortations, the young couple are left alone perhaps for the first time. Oftentimes however, if the second day is unpropitious, the ceremonies are continued until the third or fourth day.
After a few days have elapsed the bridegroom conducts his bride to visit his parents. She takes with her a few presents of cakes and fruit, and upon entering the house prostrates herself three times to the floor, and is then taken into the embrace and confidence of the family. The bridegroom also pays a formal visit to the bride's parents, and prostrates himself before them.
After the birth of the first child the joint stock of money is produced, and the young couple enter into business for themselves, as they are supposed to have lived off the bride's parents up to this time. There are three things which are considered absolutely essential in these wedding ceremonies. These are three metallic platters, one containing a kind of sweet cakes called"Kanome cheen",or Chinese cakes; another contains a kind of mince-meat, highly seasoned, and much prized; and the third contains areca nut, seri leaf, red lime, and tobacco for chewing purposes. These articles constitute what is called the"Kan mak,"literally the areca-nut tray, but which has become one of their names for a wedding.
Marriage amongst them appears to be little more than a civil contract, in which the bride has but little choice, but yields implicit obedience to the will of the parents.
If a young man attempts to pay his addresses to a young lady without going through the proper channel, he is supposed to be doing so from improper motives, and stands a chance to get himself chastised by some male member of the family. We had once in our school a young man, who was rather fancy, and who attempted to address a young lady in the neighborhood, without taking the proper steps. One evening two of the young lady's brothers met him, and administered to him a sound thrashing.
A man in Siam possesses the prerogative of administering to his wife a little wholesome chastisement, if she fails to fulfil her duties. I have seen a few instances in which I really thought it was deserved, and did good, but as a Christian missionary, and a representative of the free United States, where women are clamoring for the same rights as men, I had to discourage such things under all circumstances.
Polygamy is not common amongst the middle and lower classes, simply on account of their inability to maintain more than one wife, but divorce is very easy, being only a dissolving of the civil contract by the mutual consent of the parties, and then each party is at liberty to marry again. There are however, many happy marriages in Siam, and I have seen old people of seventy, who had spent a long life together and raised large families.
Notwithstanding the vigilance of the mothers, there is occasionally a runaway match. In such cases however, they as soon as possible take all proper steps to propitiate the parents. They select respectable persons, and send them with presents to the parents, and, as a general thing, like runaway matches everywhere; after a short time every thing is smoothed over satisfactorily. I had in my employ a young man who was an orphan. He became enamored with a young lady in the neighborhood, and through his friends secured the consent of her parents, but as he was poor, the wedding was to be postponed a year. In the mean time, a well-to-do Chinaman, who had considerable money at his command, came along and proposed. The parents consented, notwithstanding the former contract, and went on to make arrangements for the wedding, without telling the daughter anything about it. A few days before the wedding was to come off, she got wind of what was going on, and that night ran away and came down to our place, to hunt up her other lover. In the morning he came to me in great trepidation, but unwilling to give up his prize. I rather felt for the young folks, and selected some of the most honorable persons in the neighborhood, and sent them up to the parents, but they were inexorable. I then sent for them to come down to our place, which they did through respect for me, but would still do nothing, and threatened to go to law; but I told them I would defend the young man in his just rights to the last. After a few days however, all was quieted down, and the matter smoothed over amicably. A faithful creature she also proved to be. She worked and kept up the house, and all the expenses, whilst he worked to pay me a tolerably large debt, for money which I advanced him on the occasion.
The nobility have all a plurality of wives, in proportion to their means and rank. The first one taken, is head or mistress over the others, and the whole get along as harmoniously together as such an arrangement could be expected to do, and much more so than the same arrangement would do with us. A nobleman is rather to be envied than otherwise on his return home, as he receives so many delicate attentions from his numerous wives, who all vie with each other in meriting a liberal share of the divided affections of their lord. Woman knows her place in Siam, and there are no such unfrocked specimens of the sex there, as Elizabeth Cady Stanton, Lucretia Mott, and others. Polygamy is however, one of the curses of the land, and one of the great barriers to the introduction of the gospel. It is one of those mountains which the power of the gospel must eventually bring low. The day is coming when it must be abolished even in Siam.
The Siamese dispose of their dead by cremation. When a prince of rank is found to be near death, the relatives suspend every other care, and assist in giving the departing spirit as good a passport as possible into the spirit land. Every effort is made to fix the thoughts of the dying man on Budha. They take their turns in calling out as loudly, and distinctly as possible,"Pra Arahang,"one of the names of Budha. It is uttered as much as eight times in a minute, so that it is impossible to hear anything else. This seems to be the "Extreme Unction" of the Budhist. When all evidence of the dying man's hearing is past, the attendant friends will raise their voices to a stunning pitch, hoping that the departing spirit may still hearPra Arahang. After it is thought Pra Arahang can be no longer heard, the most uncontrollable wailing is commenced, which can be heard to a great distance. The friends of the deceased, household slaves, and all, engage in this outburst of grief.
When a prince of high rank has died, the King visits the house of mourning and bathes the corpse with water, with his own hands. After him other princes present come forward, and pour a dipper of water upon the corpse. Next comes the nobles who are present, according to their rank, and do the same. When all the princes and nobles present have performed this office, certain officials present proceed to dress the corpse. They put on it a pair of tight-fitting pantaloons, and a tight jacket. Over these they apply a winding-sheet, wrapping it as tightly as possible. Quicksilver is also poured down the throat. The corpse is then placed in a copper urn, in a sitting posture. This copper urn is then placed inside of a golden urn. The inner urn has a grating at the bottom, and the outer one has a stop-cock, by which the juices flowing from the body are daily drawn off, until it becomes perfectly dry. The King usually remains until the corpse has been placed in the urn, and that placed on an elevated platform, ascending by three gradations to the height of about five feet. Whilst the corpse is being thus elevated, conch-shell blowers and trumpeters are performing lustily upon their instruments, with all the harmony possible. This trumpeting is called the inviting of the corpse to be seated on the platform.
When thus seated, all the insignia of royalty to which the prince has been accustomed during life are brought and arranged in order at the foot of the urn. These consist of his golden areca nut box, his golden cigar case, his golden spittoon, his writing apparatus—in short, all the utensils which he was accustomed to use in daily life. The band of trumpeters come at early dawn, at noon, and at dusk, every day, to perform the funeral dirge. They come in concert with some wailing women, who chant the virtues and excellences of the deceased. These women spend an hour each day in that service, and in the intervals a company of priests, seated upon a platform near by the urn, chant incantations, and recite moral lessons in the Pali language. These services are kept up daily until the time appointed for burning has arrived, which is six, and sometimes even eight months after death. The remains of a king generally lie in state about twelve months, before burning.
Upon the death of a king his successor commences at once to make arrangements for erecting the temporary building for his cremation, which is called aPra mane. The building is generally in size and grandeur proportionate to the estimation in which the deceased has been held. Royal orders are sent to all the provinces, and even to the tributary States, where large timber grows, requiring them to furnish posts for thePra mane, and especially four enormous sticks, which are to form the central pillars of the building. These central pillars must be of the finest timber that can be found, very straight, and from two hundred to two hundred and fifty feet long. Besides the large ones, twelve other pillars of smaller size are needed. Timbers which have been used on a former occasion cannot be used again, but all must be new. The large pillars are cut in the forest, dragged to the river by elephants, and floated down at high water to the capital. When they arrive at the city, a general levy is made all over the country for workmen, and those huge logs are dragged up to the place mainly by force, as it would be contrary to custom to employ any labor-saving machine in getting them up. They are first dressed off, and then planted with great difficulty in the ground about thirty feet deep. The four large pillars are planted in a square, about one hundred and sixty feet in circumference. When planted, the tops incline a little toward each other, forming a kind of truncated pyramid, having four sides, and is about two hundred feet high. On the top of these pillars is erected a pagoda-shaped spire, adding about fifty feet more to the height. The spire is covered with gilded and tinselled paper, so as to give it a neat and grand appearance, especially from a distance. At each side of this central pyramid is erected a wing, by means of other smaller posts, and extending about forty feet, and facing the four cardinal points of the compass; and each wing is also capped with a pagoda spire. The whole is covered with a basket-work made of bamboo splits, which is covered again with gilt and tinselled paper. The building is surrounded by a bamboo fence, enclosing, perhaps, two acres of ground, and entered by two large gates. Inside of the fence are numerous temporary buildings, made of bamboo, for the accommodation of priests, theatrical performances, and other exhibitions. On the west side of the Pra mane is the building for the accommodation of the King and his family. The roof of this building is made of crimson cloth, with gilt edges, and the sides are covered with curtains, which in front are tucked in neatly to the posts. At each end, at the comb of the roof, is a peculiar shaped horn extending out, which is peculiar to royal buildings and temples.
The whole area of the enclosure is covered with a floor made of split bamboos neatly woven together. Immediately at the base of the Pra mane are small artificial mountains, and artificial lakes, and ponds, upon which small boats and miniature floating houses are moored. Also flowers, shrubbery, and every other thing imaginable, which is considered at all ornamental. On the outside of the enclosure are houses built for the accommodation of princes, nobles, and all foreigners who may wish to attend, and who are all entertained at the royal expense. Rope dancing, juggling, and every other imaginable feat are also carried on outside. At night, too, those brilliant fireworks, in which the Siamese so much excel, are touched off by the King himself, and are kept up to a late hour every night.
Directly under the tall spire in the centre of the building is erected what may be termed thePra maneproper. A floor is laid over the whole building about twenty feet from the ground, and upon that floor, directly under the tall spire, is erected an octagonal pyramid, about sixty feet in circumference. It diminishes by right angled gradations, to the height of about thirty feet, and terminates in a truncated top, and upon this top is placed the urn containing the royal remains. On an appointed day the royal remains are brought out and placed upon thePra mane. This is done in a procession. The governors of the different provinces, and the kings of the different tributary states have all been ordered to be present at the cremation. Early in the morning of the day of the procession, the chief princes, nobles, and rulers, assemble at the palace. The golden urn, richly decked with diamonds, containing the remains, is placed on an elevated seat, upon a huge and unwieldy car, drawn by two horses, assisted by hundreds of men. The funeral car is preceded in the procession by two others. The first is occupied by the high-priest of the kingdom alone, reading as he goes moral lessons from the sacred books, in the Pali language. The second car is occupied by a few of the favorite children of the deceased. A strip of silver cloth, about six inches wide, extends from the thighs of the high-priest to the seat occupied by the children in the next car, and thence to the funeral car, and is attached to the urn. This forms the mystical union between the deceased, the sacred book, and his children. The car next behind the funeral car contains a few sticks of sandal wood, with ends gilded, for the purpose of burning the corpse. These cars are all drawn by horses, assisted by scores of men. There are also in the procession numbers of other cars, containing figures of lions, tigers, elephants, rhinoceroses, and numbers of indescribable fabulous animals, and upon the backs of all these animals are placed piles of yellow cloths, to be presented to the priests. There are also numbers of boats placed on small wheels and drawn along, which are also to be presented to the priests. In front and rear of the cars are hundreds of men, dressed in white, and having white turbans, terminating in a pagoda point, and who represent theTewedas, or Budhist angels. When the procession arrives at the place, the urn is drawn up an inclined plane, and placed upon the top of the truncated platform already described. The piece of narrow silver cloth, already mentioned, is attached to the top of the urn, and extends to the floor, and then out the east and west wings of the building to the steps. High above the urn is suspended a neat golden canopy, of that indescribable form for which the Siamese are so celebrated. Around and under the canopy are hung beautiful white scented flowers, arranged in the form of a chandelier; splendid chandeliers are also suspended all around for the purpose of brilliantly lighting up thePra mane. Nearly all the priests in the kingdom are called into requisition on these occasions, who chant prayers and recite moral lessons.
All the chief princes and nobles, the family and family servants of the deceased, are all dressed in white, and have their heads shaven, the badge of mourning. When the time has come for igniting the fire the outer golden urn is removed, leaving only the inner copper urn. The grating at the bottom of the copper urn is covered over with spices and fragrant powders. All valuable or precious articles are removed from the platform. The platform is also lowered some feet, to make it more convenient. The sandal wood is arranged under the grate of the urn, and precious spices and fragrant articles are placed amongst the wood. A gunpowder train is arranged, extending to the place where the king is. All being ready, the king takes electrical fire, which has been preserved in the palace for a long time for such purposes, and ignites the fuse, and soon the wood is in a blaze. The family of the deceased, and the chief princes and nobles are all standing near, with lighted wax candles in their hands, and each in turn steps up and places the candle amongst the wood. Tubs of water are standing near, and men with dippers ready to prevent the flames from rising too high, and consuming the whole building. Many persons from reading descriptions of these cremations, have got the idea that the whole building is burned, but nothing is burned but the sandal wood and the corpse which is in the urn. When the wood is fired the band strikes a funeral dirge, and the women commence wailing, which generally lasts only a few minutes. When the ceremonies are all over thePra maneis taken down, never to be used again.
The corpse is generally burned on the third day of the ceremonies, and they are kept up in the same manner for three days after the burning proper, making about six days in all. After the burning, the charred bones still remaining are collected, put into a small golden urn, and kept by the family. The present king has the remains of his ancestors for many generations back, preserved in this manner. The ashes are also collected, when a procession of boats is formed, and they are scattered upon the river.
During these ceremonies much is given away in presents, for the purpose of making merit. Small gold and silver coins, and gold rings, are put intolimes, and other small fruit, and these are scattered amongst the crowd, and they scramble for them. The king amuses himself at this kind of sport very frequently during the ceremonies. Other small fruits contain lottery tickets, which always draw a small article of some kind. These are also given away. Outside the enclosure are artificial trees, full oflimes, in every one of which is a small coin. A person frequently during the ceremonies ascends a platform, pulls off thelimesand scatters them amongst the crowd, and then such a scramble as there will be. Persons frequently get hurt in the scramble, and it is frequently muddy, and I have seen the scramblers all covered over with mud. The royal funerals are very expensive. The funeral of the late king must have cost at least $150,000.
The common people, on account of the expense, do not keep their dead long, but burn them as soon as possible, but in substantially the same manner. They do not erect aPra mane, but most of the temple grounds have a permanentPra mane. I have also frequently seen them burning, out in the open space, without any covering. The corpse is placed in a board coffin, covered over with figured paper, and is then taken to the temple and burned. There is a very disgusting practice more or less common amongst them. Sometimes the person dying orders it to be done in order to make merit, and sometimes the friends do it of their own accord. When the corpse is taken to the place of burning, they take knives, cut the flesh from the bones, and feed it to the vultures. These filthy birds will be perched near by, and will come down into the crowd to receive the coveted morsel, which they either carry off, or swallow upon the spot. After the flesh is thus taken off, the bones are burned.
Persons dying of cholera, small-pox, in childbirth, or any sudden disease, and by suicide, are not burned immediately, but are buried for a few months, and are then taken up and burned. Criminals executed, and paupers, are given to the vultures wholesale. Medical students would have no difficulty in getting subjects there.
When we consider that amidst all the light which the latter half of the nineteenth century sheds upon the subject, the theory and practice of medicine amongst western nations are still enveloped in darkness, and are constantly changing, it is not to be wondered at that a nation like the Siamese is almost wholly in the dark upon such a subject. The Rev. D. B. Bradly, M.D., the oldest missionary in Siam, and who for many years practised medicine in Bangkok, has prepared an abstract of the Siamese "Theory and Practice of Medicine," which was published in theBangkok Calendarof 1865, and from which the abstract which I shall give at present is mainly taken.
The Siamese believe the human system to be composed of four elements—water, air, fire, and earth, and that disease is simply a derangement in the proportions of these elements. They believe also that all nature is constituted in the same way, and that the elements without, are continually operating upon the elements within the body, producing health or disease. For instance, if fire from without enters the body in undue proportions, it will derange the healthy equilibrium of the same element within, and will produce one or more of the diseases into which fire enters, such as fevers, measles, small-pox, &c. Each element is supposed to have its season of influence to produce disease, just as the fruits of the earth have their seasons. Their medical books, and common parlance, both say that in such and such months, wind produces most disease, and in such and such other months, fire produces most, and so with all the other elements. The internal elements are also supposed at certain times to become deranged from causes wholly internal. For instance, one of their theories in regard to apoplexy is, that the internal wind blows from all parts of the body upon the heart, with such force that it is often ruptured, and death immediately ensues. The other theory is, that the wind has fled, and left a vacuum in the upper story, and it must be forced back again, if a cure is to be effected.
All diseases are produced either from an excess or diminution of one or more of the four elements; and, according to their theory, wind produces more disease than any, or all of the other elements combined. If you ask any Siamese what is the matter with him, in nine cases out of ten, he will answer,"Pen lom"—it is wind, or disease produced by wind.
Their theory also teaches that all vital motions of the body are primarily produced by wind taken into the system by inhalation, as wind enters a bellows, and proceeds to the heart, and the heart by its expansions, invites it into the body, and then, by its own power it passes to all parts, and is the approximate cause of all internal circulation.
There are two grand divisions of internal wind, viz., that above, and that below the diaphragm. Strictures in the chest, headache, epilepsy, and apoplexy, are produced by wind beating upward. Colic, flatulency, inflammation of the bowels, &c., are caused by wind from above beating downward.
It is seldom however, that disease runs its course without involving two or more of the other elements. For instance, in case of a common boil, the wind first drives the blood from all quarters into the locality of the disease, where it stagnates, being invested by wind. Secondly, the water from the blood consequently settles in that place, as water in a tea-kettle before the fire is applied. Thirdly, the internal fire having nothing to drive it away, acts upon the water, and heats it to scalding. And, fourthly, the earth, inclusive of the crassiment of the blood, which had stagnated, and other solid matter in the locality, become diseased from great heat, and are consequently decomposed and melted down into matter. Anasarca, or general dropsy, belongs to the water-class, and is produced by the watery parts of the blood settling under the skin, and among the muscles, causing the parts to puff outward. But water is not the sole cause; there is also a diminution of fire. If fire had been present in due proportions, it would have dried up the surplus water, as the sun dries up the dew.
In the hot season, heat from without combines with heat from within, and produces an unhealthful degree of heat in the body, and causes disease of the fire-class. In the rainy season too much water is absorbed into the system, filling intensely the natural vacuum in the upper part of the head, and produces disease of the water-class. The earth produces disease through her mists and vapors. Cholera is supposed to arise from this source.
They also believe that spirits, good and evil, have great power over the elements, and have much to do in producing disease. They are consequently held in continued dread of them, and use every means to propitiate them. They never start on a journey, or enter a forest where fevers prevail, without first making an offering to the spirits.
They believe that medicine has power to counteract the deranged elements, and restore them to a healthful equilibrium. The origin and practice of medicine they believe to have been supernatural. Their medical books declare that the father of medicine was so privileged, that wherever he went, every individual member of the vegeto-medical kingdom was sure to summon his attention, and speak out, revealing its name and medical properties; and since the days of miracles have passed away, the science is only now to be acquired by following closely the original medical books.
They have four classes of medicines, each calculated to counteract the disturbances caused by each of the four elements. Themodus operandiof each individual class is supposed to be as various as the specific diseases. For instance, medicine for wind in the head is quite different, and acts differently from medicine for wind in the bowels. A sternutatory snuff, a wash for the head, a patch or plaster, may dispel the wind in the head, whilst it will require a carminative to allay the storm in the bowels. It is believed that wind of every kind may not only be expelled from the body by way of the esophagus and rectum, but also by the pores of the skin, and all the secreting organs of the body. It may hence be drawn off by suction; as cupping, poultices, bleeding, and scarification. They also attempt to drive the surplus wind from one part of the body to another part where it may be wanting. If the disease arise from a deficiency of wind, they try to raise an artificial breeze in the system by appropriate medicines. Giddiness is supposed to arise from a deficiency of wind blowing upward upon the brain, and the upper part of the skull becomes a vacuum. They consequently fill the stomach as full as possible with food, and put the patient to bed, and he will awake quite well. If there is a want of heat, they produce artificial heat; and if there is too much, they employ a refrigerating treatment. If there is too much water, they try to draw it off by drastic cathartics. In all their treatment they employ opposites.
Their medicines are derived chiefly from the vegetable kingdom, and from those kinds too which are indigenous to their own country. Some few articles are brought from China, and sold by the Chinese apothecaries. Barks, roots, leaves, chips, fruits, and herbs, constitute the great bulk of theirmateria medica. They also employ some articles belonging to the animal kingdom, such as bones, teeth, sea-shells, fish-skins, snake-skins, snake's galls, urine, birds' eyes, &c. They have also a few from the mineral kingdom, such as stones, saltpetre, borax, lead, antimony, sulphate of copper, table salt, sulphate of magnesia, and rarely mercury. They have a few gums also, of which aloes and gamboge are the chief.
But few articles of the vegetable kingdom however, escape enlistment in the war against disease. They depend more upon great combinations, than upon the power of a single ingredient, and consequently scores of kinds, or ingredients, often figure in a single dose. Dr. Bradly says he has seen one instance in which one hundred and seventy four ingredients were employed in one prescription, and the whole to be taken at three doses. The work of preparing medicines is therefore onerous. Vegetable combinations are used chiefly in a state of decoction or infusion. They frequently speak of a patient having taken four or five pots full—a pot holding from two to four quarts. They knew nothing of tinctures until European physicians came amongst them, and they are slow to adopt them.
After such a system, it may readily be supposed that their physicians are in keeping with it. They are wholly self-taught, or, more properly, untaught. They have nothing like medical colleges, or a system of medical discipline. They are like too many in our own country who rush into the study of medicine without a sufficient literary or scientific education upon which to base a medical education, and thus prostitute a noble profession. Without a correct knowledge of their own language, they read a few of their medical manuscripts, and start out for a patient, following the manuscript very closely in their treatment. Should they get a patient who is pretty sick, and he recover in spite of their treatment, their reputation is made. The reputation once made seldom wanes, for the physician's tongue helps him out of a great many scrapes. If he loses a patient, the spirits or some other insurmountable object have always been in the way.
It is seldom however, that a man professes to be a general practitioner; they turn their attention to specialities. One will be renowned for fevers, whilst another will have a reputation in cases of small-pox. The Siamese physicians are held in great esteem by the people, an esteem but little less than that offered to princes and nobles, but of a different kind. That given to the latter is a kind of servile reverence, but the former is a true esteem. They have two general classes of physicians, viz., the royal physicians and the people's physicians. The former class are appointed by the King to practice in the palace, and amongst the princes and nobles, and receive a small salary from the royal treasury. The latter class are self-appointed, and receive no regular salary, but depend upon their fees for their living, and as a general thing make it pay better than the other class. A common physician of reputation is frequently promoted to be a royal physician.
They have also another kind of doctors who profess to cure certain kinds of diseases by shampooing and manipulating. They are well versed in the locality of the muscles, tendons, and blood-vessels. They gently press these points, and when one is tired and weary, it has a soothing effect, and produces sleep, and in some diseases it may prove beneficial. I have found it very beneficial at times of great weariness and lassitude.
The common physicians are always employed by the job, and always on the condition, no cure no pay. Sometimes, if the disease is chronic, and but little hope of recovery, they stipulate to pay a certain sum in case of an alleviation of the disease, and so much more in case of a permanent cure. A bargain is always struck by the patient himself, or by his friends, before the physician takes charge of the case. Sometimes, if a doctor sees his patient is going to die, and he be the loser, he will take "French leave" without giving the friends any notice whatever of his intentions. Generally however a more honorable course is pursued, and the doctor gives up the patient, and releases the friends from all obligations, and they are at liberty to call another doctor. The physician is thus changed frequently, several times before death or recovery, each new one putting in for a higher bid. They have also a kind of domestic water treatment, by copious bathing, which in many cases is far more beneficial than their nostrums.
They are also great people for recipes, and many of the temples have these recipes inscribed by scores upon the walls, and upon little marble tablets, for the benefit of the poor, and all others who wish to use them. The king frequently makes merit by having these recipes thus inscribed. The following one for small-pox, will serve as a specimen:
"One portion of conch-shell; two kinds of aperient fruit, one portion of each; two kinds of sour leaves, one portion of each; one portion of asafoetida, one of borax, one of ginger, nine kinds of pepper, including the hottest, a portion of each; four kinds of cooling roots, a portion of each; one of an astringent root; four kinds of drastic cathartics, including the fruit and leaves of the croton plant, one portion of each; one of rhubarb, and one of Epsom salts. Boil in three measures of water until it be diminished to one measure of the decoction. Then squeeze out the oily parts, dry, and pulverize. A woman may take the weight of thirty cents in silver, and a child may take the weight of seven and one-half cents in silver. It will purge off everything in the bowels."
They have as yet little or no confidence in European physicians and medicines. They however, are obliged to acknowledge their ability as surgeons, and they are beginning to have confidence in quinine in the treatment of fevers. They know nothing of anatomy; and consequently nothing of surgery. They do not pretend to lance even a common boil, but depend upon opening it with poultices.
The first amputation was performed in Siam by Dr. Bradly, in 1837. A company of priests at the dedication of a temple were playing with fireworks, when a cannon burst, and killed several and wounded many more. Dr. Bradly offered his professional services, but all the wounded refused, except two. He amputated the arm of one of them, and dressed their other wounds, and they soon recovered, but all the others died. Inoculation for small-pox was introduced by the missionary physicians in 1838. They found themselves surrounded by the disease, and being without vaccine virus, they inoculated their own children as the next best thing that could be done. It acted so well that the king sent a number of the royal physicians to examine into it, and learn how it was done. Having learned, he sent them out through the city to inoculate.
Vaccination was introduced in 1840, from a scab sent out from Bostonviathe Cape of Good Hope. It finally died out, and was again renewed from time to time. It is now constantly kept up by Dr. Campbell, a Scotch physician, in connection with the English Consulate. The natives no longer hesitate to have their children vaccinated, and it has done much towards staying the ravages of the small-pox.
The first operation for cataract was successfully performed by Dr. Bradly, upon the eyes of a distinguished nobleman and minister of state.
They know nothing of obstetrics, and those cases where nature needs to be assisted, are left to die. Superstition too, has enveloped the whole afiair in silly and ridiculous notions. Since they believe in the transmigration of souls, and that the spirits of all persons who are born have existed in some previous state, their books on midwifery pretend to teach parents how they may know whence their children came, and whether the expected stranger will be a boy or girl. There is also a choice in the day of the week upon which a child is born. Wednesday and Thursday are particularly favorable for robust constitutions, and bright intellects. Children born on Sunday, are liable to be careless and reckless all their lives.
This business is almost wholly committed to elderly women or midwives. Male physicians are seldom called in on such occasions, unless the case requires extraordinary skill, and then they are as ignorant as the midwives themselves. They always attempt to assist natural labor by the use of domestic medicines, shampooing, and other manipulations, and in many instances do positive injury by deranging natural labor. Facts however, prove that parturition amongst the Siamese is much shorter and easier than amongst Europeans and Americans. One reason is, that they have more of the animal in their natures, and doubtless the kind of dress they wear has much to do with it—their dress being more in accordance with nature.
It is after the birth of the child that the Siamese mothers have to endure torture. It is a custom amongst them, as immutable as the laws of the Medes and Persians, that the mother after the birth of the child, must lie by a hot fire from five to thirty days. After the first child they must remain by the fire about thirty days, but the time gradually diminishes with every subsequent birth. She is placed on a hard board, with nothing under her but a thin mat, and no clothing but a narrow waist-cloth and is thus obliged to lie within four or five feet of a hot fire. This is generally, too, in a small room, with no chimney, but the fire is on an open furnace, and the smoke is allowed to escape as best it can. In such a climate as Siam, this must be positively injurious, and it certainly makes young mothers look prematurely old. It is not known whence this custom originated. It is also practised amongst the Cambodians, Peguans, Burmese, and Cochin Chinese.