THE FESTIVAL OF KAW PRASAI.THE FESTIVAL OF KAW PRASAI.Page356.
THE FESTIVAL OF KAW PRASAI.Page356.
He next became the servant of a warrior king, for whom he acted in the capacity of counsellor and judge, winning for himself great renown for his wisdom and strength of character. On one occasion he is credited with engineering a tunnel through a mighty mountain, that his royal master might fall unawares upon a powerful enemy. The tunnel was constructed, and the attack made with complete success.
The sixth of this set of Birth Stories narrates his career as the Naga king, the monarch of the snake world. His two chief relatives were a human brother, and a sister who inhabited the body of a frog. He himself was a cobra, and one day a skilful snake-charmer captured him, and took him about from place to place on exhibition. He was freed from this humiliating condition by his brother and sister, who ingeniously tricked the wandering showman.
Then again he becomes the son of a king, and holds the position of a judge. Owing to his severity in putting down bribery and corruption, he incurred the displeasure of the Lord Chief Justice, who resented the loss of his valuable perquisites. One night the king dreamt that he had paid a visit to the heavenly regions. When he awoke he sent for the chief judge, and asked him if he could suggest any way of realising the journey, as he would very much like to visit those realms at his leisure. The judge suggested that the trip might be accomplished if the favour of the deities was first obtained by making them an offering commensurate with his desires. He suggested the sacrifice of the prince and all the members of his household. Theking accepted the idea, and the sacrifice was planned. But several courtiers who had reasons for disliking the chief judge of the kingdom, revealed to their sovereign the enmity that existed between judge and prince. The king, furious at the trick that had been played upon him, instantly ordered the death of the wicked official, but the son, acting with his usual gentleness and mercy, pleaded for his enemy and obtained the remission of his sentence.
In the eighth story he is again a king; but this time devotes his life entirely to the noble practice of alms-giving. So great was his generosity that he soon beggared himself, and was forced to become a hermit. Having nothing left to distribute to those who sought to profit by his benevolence, he conceived the idea of finally giving his own body away in pieces. But the Devas, wishing to save him from the results of such a noble deed, brought him presents of nuggets of gold with which to satisfy the demands of those who daily asked him for alms.
The ninth story presents him to us as a wise man teaching and counselling a king. His fame was noised abroad even unto the uttermost ends of the earth. Amongst those who heard of his wisdom and purity was the Queen of the Nagas. She was so deeply impressed by the stories that reached her, that she fell madly in love with the famous counsellor, and wished, not figuratively, but literally, to possess his heart. From amongst her numerous attendants she chose one who was noted for his cunning, and sent him as her ambassador to the far-off land, with ordersto bring back that which she so much desired. He met with a certain amount of success, for he won the body of the sage by gambling with the king, but all his efforts to put to death the wise old man were ineffectual. And when he was meditating as to the reason of the failure of his murderous attempts, the old man came to him, and spoke to him with words of such tenderness and truth that the emissary returned to the Naga Queen without his prize, but a better and a wiser man.
The tenth Birth Story is the last and the greatest, and bears the distinctive title of "The Great Birth." It is the story of his last existence upon earth as an ordinary human being, and marks the summit of his upward career, the final stage of his successive earthly transmigrations. This story, which we shall presently relate at length, was told by him, after he had become a Buddha, to a great gathering of his friends and relatives, in the famous banyan grove of his native city. Showers of rain fell from heaven, miraculously bathing his holy body, but leaving untouched the throng of people around him. Seven times he appealed to heaven and earth to bear him witness as to the truth of his narrative, and seven times was an answer given in the voice of the thunder and the quaking of the earth.
Siamese tradition goes on to say that after Buddha's death, a holy ascetic ascended to one of the heavens, where he met the Buddha who is next to descend and bless this earth with his teachings. The future Buddha held a long conversation with the earthly visitor in whichhe told him, that if the people wished for happiness and prosperity, they must unceasingly perform all the prescribed ceremonies according to the orthodox ritual, and, above all, they must not forget to annually recite the story of "The Great Birth."
At one time, in Siam, Pegu, and Cambodia, it was the universal custom at the end of the rainy season, to gather in private dwellings or temple halls to listen to the reading or recital of the thousand stanzas of the poem which tells the story. The annual celebration is now chiefly a state ceremony performed in special places. In the olden days, offerings were made for the decoration of the halls in which the recital was to be held, and this custom still continues in a smaller degree. The general celebration that formerly took place degenerated at last into a kind of theatrical performance, and was accompanied by pantomime and song. New versions were given; the rhythm of the original poem was altered; and temple vied with temple, and house with house, in the introduction of novelties that would attract large audiences. The late king was a profound scholar and a devout believer in the pure truths and ritual of his religion, and not a nominal Buddhist like the majority of his subjects, and he looked upon these theatrical recitals with their accompanying buffoonery and merriment as being nothing less than a desecration of the famous story, and a burlesque of the life of him whose career they were intended to honour. When he left the cloister for the throne he sternly denounced the exhibitionin a decree that is remarkable for its reasonableness and its forceful expressions. He even went so far as to tell a story, evidently of his own composition, the moral of which was that, as far as any religious merit was concerned, the money spent in preparing for the recitals would be better spent in burning dead dogs' carcasses. His strong expressions of disfavour and disgust have had the desired effect, and the story is now recited in a decent and becoming manner.
The poem, as now recited, contains thirteen cantos and one thousand stanzas, and was written by one of the Siamese kings. It had been prophesied that the holy Buddhist scriptures would ultimately all be lost, and that the Vessantara Jataka, being the most valuable, would be the first to disappear. When the scriptures have all been lost, and man has forgotten the meaning of righteousness, a new Buddha will be born upon earth to teach once more the principles of morality and truth. The "Pious" king who reigned in Siam from 1602 to 1628, is known as a priest celebrated alike for his piety and his learning, and as a king famous for his justice and mercy. He left the temple for the throne, but resigned in favour of his nephew and again returned to the seclusion of the hermit's cell. The prophecy as to the loss of the Jataka deeply affected him, and in order to prevent so great a calamity befalling his people he decided to write it in the form of a poem that it might be handed down from generation to generation. This poem is the gem of Siamese classics, amodel of literary style and treatment. King "Pious" was the first of the royal poets of Siam, but since his day it has been the fashion for the sovereign to write poetical compositions. Both the present king and his father are well known in the country as poets and scholars. The late king was probably the greatest scholar Siam ever had, so that he enjoyed a double distinction never possessed by any of the monarchs of more civilised lands.
And now for the old king's rendering of the Vessantara Jataka.
In ages long since past, the god Indra called into his presence the beautiful daughter of one of the Devas. He asked her to consent to be re-born into the world of wicked, warring men that she might enjoy the supreme honour and happiness of becoming the mother of the future Buddha. The beautiful spirit maiden was not altogether unwilling to become the recipient of the honour offered her, but before finally consenting, she knelt before the throne of Indra to beg of him ten boons, of such a character that they should preserve her from unhappiness or trouble when she left the regions of heavenly bliss to descend to the realms of earthly woe. She requested that she should be born as one of the highest caste, and that when she was old enough she should be wedded to the powerful monarch Sivi. Not forgetting the personal attractions so desirable in an Oriental queen who wishes for long to retain her husband's affections, she asked for eyes that should be soft and mild like those of the gazelle, andfor lashes whose graceful velvety fringe should be the envy of her rivals and the delight of her husband. Her name was not to be changed from that she had borne, in the gardens of heaven where her graceful figure and handsome face had earned for her the name of "blossom." She also stipulated that she should not experience any of the pains of child-birth, nor at any time suffer any deformation of her slender form. Her youthful appearance was to be preserved for ever from the ruthless hand of time, her complexion and skin to be soft and delicate beyond comparison with those of any earthly rival, and while her beauty enchained the minds of men, she was to win the hearts of all by being allowed to liberate all the prisoners in the land. Her final request included all she had already asked for, and many more besides; for, in a spirit that is delightfully feminine, she asked that when on earth, all her wishes should ever be promptly and completely satisfied. Indra with god-like benevolence granted all her boons, even the last.
In due time she was born on earth, and afterwards wedded to King Sivi. She gave birth to an infant son, the future Buddha in earthly form, who was named by his parents Vessantara. The child gave evidences of his wonderful character by speaking immediately after he was born, and later by his indifference to all earthly pleasures. Neither toys nor jewels were valued by him, and he lived the life of a retired ascetic until he was twenty years old. His father then desired him to marry, and persuaded him to seekfor his wife, a princess called Maddi, who was famed for her great beauty. An embassy was sent to the maiden's father to ask for her hand, and as he willingly assented to the alliance, the princess returned with the ambassadors to be married without any delay to the hermit-like prince, Vessantara.
His married life was one of great happiness. He was sincerely attached to his wife and to his son and daughter, but he never forsook his ascetic manner of living. His benevolence was a household word, and gained for him troops of friends, until he made a gift of more than ordinary value to a neighbouring state, and caused thereby a great popular uproar. His father possessed an elephant whose chief value lay in its miraculous power of calling down rain from the skies in times of drought. Now, the people of a province near to his father's country, were suffering from want of water, and they sent to Vessantara to ask if he would lend them the rain-producing elephant, knowing quite well that he never refused to give to anyone what was asked of him. He granted their request without any hesitation, and told them that they might keep the animal as a present from himself. The ambassadors returned, taking home the beast in triumph; but when the inhabitants of Vijaya knew what had happened they burst into angry accusations against their benevolent prince. They complained also that the animal was not his to give, but was the property of the nation. The king was not less angry than his subjects, and ordered his son to leave the capital at once, and live for the rest of his life in exile. The prince,in defending his action, said that the elephant was his and had been given to him by its mother at the time of his birth, as a birthday present. To the father, who was unacquainted with his son's destiny and character, this seemed the most intolerable rubbish, and made him exceedingly angry.
Maddi, like a faithful wife, sought to mollify the anger of her father-in-law, and implored forgiveness for her husband, but the king's wrath was too great to be appeased by her tearful entreaties. Then Vessantara gave away the greater part of his property, preparatory to his departing into banishment. He distributed one hundred elephants, one hundred ponies, one hundred vehicles of different kinds, one hundred male slaves, one hundred female slaves, one hundred catties[I]of gold and one hundred catties of silver. He entreated his wife to remain behind and take care of his two children, but she resolutely refused to leave him in his trouble, and taking the children with them, they departed in his chariot. As they drove out of the city they scattered all the money they had, amongst the crowds of people who had collected to see the banished prince leaving his native city.
On their journey they met two Brahmins, who recognised the prince and asked for his horses. He at once granted their request, and prepared to proceed on foot; but two Devas descended from heaven in the form of golden stags and harnessed themselves to the chariot. A little later they were met by another Brahmin, who asked for both chariotand steeds. Vessantara and Maddi dismounted and left the carriage to the stranger. The stags immediately disappeared, to the great astonishment of him who had begged for them. The wedded pair, carrying their children with them, pursued their way on foot, going in the direction of a distant and lonely mountain, where they proposed living the life of the hermits.
The road to the mountain passed through the country where Maddi's father reigned. He heard of their arrival in his territory and at once set out to meet them. He besought them to stay in his kingdom, offered them a residence near his own palace, and did all he could to persuade them to change their purpose. But they refused all his offers, saying that they were fully determined to live as hermits in the lonely jungle. At his earnest request they stayed with him seven days, but left him at the end of that time to continue their journey to the far-off mountain.
They had to pass through perilous places, and were exposed to many dangers from men and beasts. A hunter was sent to guard them during this part of the journey. Indra, ever watchful, saw all that was happening, and commissioned one of his celestial architects to go at once to the mountain and prepare two bowers for the reception of the wandering exiles.
At this time there was living in another part of the country, an aged Brahmin who was wedded to a young but ambitious wife. She had heard of Vessantara's gifts, the story of the elephants and the chariot, and of hisnumerous acts of benevolence, and felt that it would be an easy matter to trade upon his good nature and obtain some valuable gift for herself. So she asked her aged husband to go and ask Vessantara for his two children. He refused for a long time, but finally yielded to her entreaties, and set off to find the whereabouts of the generous prince that he might make known his wife's request. The guardian hunter saw him approaching, and levelled his bow at him, but the Brahmin said that he was a favourite of the prince, and had often received wise counsel from him, and that he only sought the exile in order to befriend him, and carry to him the messages of old friends. The hunter was deceived, and allowed the Brahmin to pass on his way.
Then the Brahmin arrived at a hut where lived a holy ascetic, to whom he addressed himself, enquiring for the way to Vessantara's residence. The hermit believing the man to be some greedy creature about to prefer a vexatious request, expressed his disgust and anger in very strong language. But the Brahmin, unaffected by the scornful denunciations he had listened to, again professed a desire to befriend the exiled prince. So sincere did his protestations appear, that the hermit gave him the required directions.
Following the path pointed out to him, he at length reached Vessantara's bower, and presenting himself in the disguise of a mendicant, asked the prince to give him his two children. Their mother was absent at the time, as shehad not returned from gathering fruit and herbs in the jungle. The prince was grieved when he heard the request, but he was fully aware that it was only by acts of great self-sacrifice that he could perfect his nature and attain the goal for which he was striving, so without much hesitation, he handed over his little son and daughter to the care of the beggar. His temper was sorely tried when he saw the mendicant tie their tiny hands fast behind their backs as though they were common slaves, and drag them roughly over the rough and thorny pathway. The tender-hearted parent suffered agonies of pain as he witnessed this cruel treatment of his loved ones, but by keeping his mind fixed on his future he managed to control any outward expressions of grief and anger. At some little distance from the bower, the Brahmin stumbled and fell to the ground. The children seeing an opportunity to escape from their brutal master, promptly fled and hid themselves in a lotus pond. The Brahmin returned to Vessantara, and angrily complained of the behaviour of the runaways, and upbraided the father with having deceived and tricked him. The prince, making no answer to the false rebukes, silently went out to look for his little ones. He saw their footprints in the ground, followed the direction they indicated, and soon discovered his son. In answer to his voice, the daughter also came out of her hiding-place, and there, by the side of the pond, the two children knelt down and embraced the feet of their father. Tears that sparkled like gems in the sunlight, fell from the eyes of the sorrowfulthree. The father spoke tenderly to his weeping children and told them of his great grief for their suffering, but that it was necessary for his and their future happiness. He tried to show them that if their love for him was sincere, they would go away with the mendicant cheerfully and willingly, for by so doing they would ultimately help in his attainment of perfect bliss. The boy acquiesced, but the little girl's heart was full of anger, and the burning tears ran heavily down her sorrow-stricken face. Once more they were delivered to the beggar, and again was their father's temper sorely tried, for their new master at once gave them both a sound thrashing before his eyes, as a punishment for what he termed their bad behaviour.
While all this was happening, an event had occurred in the forest to prevent the return of Maddi before the children had gone away. For Indra foresaw that she might possibly by her tears and entreaties, hinder her husband's progress towards that goal of perfect benevolence which was to crown and complete his earthly career. So he arranged that on her homeward way, she should meet three animals, a lion, a tiger, and a leopard. They did her no harm, but simply prevented her from going forward. After many attempts to escape, she fell upon her knees and implored them to allow her to pass. Her husband's great act of renunciation having by this time been fully accomplished, the three beasts, who were three Devas in disguise, no longer hindered her progress, but departed into the jungle. It was long after midnight when she returned to her home,and the first thing her motherly eyes detected was the absence of her little ones. She turned to her husband, in whose face shone a heavenly glow of happiness not unmixed with sadness, and enquired of him what had become of the children. But to all her questions he answered nothing. Then, knowing the generous nature of his heart, and seeing the sadly kind expression on his face, she guessed what had happened, and, overcome with the weight of her great misfortune, she burst into tears and fell in a swoon upon the ground. Her husband tended her gently, and when she had recovered consciousness, he told her all that had happened, and besought her with pleading and argument to agree to the act in which she had as yet had no part. Deeply impressed with his earnestness and dimly conscious that there was more in the matter than she could realise, she acquiesced in what he had done.
Now Indra saw that there was but one thing left to Vessantara which he could give away, and that was his wife Maddi. And the god remembered that if the prince should give away his wife, there would be no one left to tend and care for him in that solitary place. To prevent Vessantara being left absolutely alone, Indra himself descended to earth in the form of an old Brahmin and stood before the bower. The prince saw him there, and at once realised that he had now an opportunity of completing his many acts of self-sacrifice by bestowing his wife upon the stranger. He asked the Brahmin again and again if there was anything he desired, and the Brahmin at length asked for theprincess Maddi. With mingled joy and grief he parted with his long-loved and faithful help-meet, who had suffered much for his sake. The sorrow he felt at parting with the last earthly possession he dearly loved, was almost drowned in the thought that this was the last act in the long drama he had played through many generations. Great was his surprise and delight when the disguised Indra returned his wife to him, telling him to keep her in trust. The apparent Brahmin promised to return for her at some future time, and departed, leaving the loving pair to wonder as to his identity.
The old mendicant who had obtained possession of the children, intended to take them home to become the slaves of his greedy wife. But he lost his way in the trackless forests, and by mistake wandered into the city of Vessantara's father. The king was seated in a pavilion on the palace wall, and as the mendicant slowly wended his way past the royal residence, the observant monarch saw and recognised his two grandchildren. He sent for them, and from the boy's lips learned their story. The boy also told him the amounts that had been fixed by their father as the price of their redemption, and these amounts the king at once paid over to the Brahmin, and so liberated his grandchildren. The money that the Brahmin received was of little use to him, for he died shortly afterwards, leaving no heirs to inherit his wealth. When the children had told their grandfather the story of their father's life and his lonely wanderings in the dangerous jungle, some feeling ofpity and remorse took possession of the king, and he determined to have his son back again. He went to the distant forest, accompanied by the queen, his two newly found grandchildren and many soldiers.
Great rejoicing attended the meeting of the father and son who had been so long separated. Vessantara in answer to the queen's entreaties promised to return home. On his return to his native city a great festival was held, the people thronged to see their long-lost prince once more, alms were distributed in great quantities, and the period of self denial and renunciation was brought to a close. All those to whom Vessantara had previously given his valuable property returned it to him, asking for his blessing and forgiveness.
Those who are interested in the after histories of these people may care to know that Vessantara appeared upon earth as Gautama Buddha, that Maddi was re-born as his wife Yashodra, and that his son was given to him again as Rahula. His daughter, however, did not become a member of his family in the next life upon earth, for when she was forced to follow the cruel old Brahmin, she swore in her heart that she would never again be re-born as the daughter of such an unjust and unloving father.
Thus ends the story of "The Great Birth" according to the version of the "pious" king of Siam. With the exception of the public state recital of the poem, it is now only recited in connection with the novitiate of the eldest sons of rich parents. The poor no longer ask their friends to visit their houses to listen to the thousand stanzas. Therich endeavour to reproduce as far as possible the circumstances of the original recital. The novice who has retired to the temple and resigned for the time being all his earthly possessions, represents Vessantara. And as Buddha told the tale to a multitude of friends and relations in his native city, so the novice returns from the temple to his own home to chant the numerous stanzas in the midst of his acquaintances. The honour of thus repeating the old story belongs now to the eldest son, except in the case of children of royal birth, for each of whom a public recital is held. As the novice has not had time to learn the whole poem, he only delivers the first few lines, the rest being repeated by monks of longer standing, who have it all by heart. At the conclusion of the ceremony, offerings of food and robes are ostentatiously distributed to those priests who have given their services.
The preaching of the story of the Great Birth during the novitiate of the late Crown Prince of Siam, was the occasion of great public rejoicing. The offerings were more numerous and varied than usual, and were arranged in a novel manner in front of the palace. A huge junk was erected on the grass, and its sides were totally covered with boxes of cigars, boxes of sardines, and tinned provisions. The cabins and hold were filled with eatables, and when the "preaching" festivities were ended, the whole vessel was broken up, and its contents distributed amongst the poor and the hospitals.
The Thot Katin.The Thot Katin ceremonies are not nearly so old as those described in the preceding chapter. They are said to have been first established as purely state ceremonies by one of the Siamese kings, called Somdet Pra Luang, who reigned over Northern Siam about seven hundred years ago. He was a very popular monarch, and as powerful as he was popular. Whatever he ordered to be done in his own provinces in the north of the country, was always carried out to the letter, and the ceremonies he instituted have extended and developed till they are now universally celebrated all over the kingdom.
In the days when the Buddhist priesthood lived a purely ascetic life, according to the ideal of their great teacher, long before the days even of Pra Luang himself, there was one branch of the monastic order which was far more given to practising self-denial and mortification than any of the rest of the brotherhood. And this sect of holy monks vowed a solemn vow that they would never wear any clothes that were directly or indirectly presented to them. They vowed that their robes should only be made of cloththat had no owners, such as the winding-sheets that had enshrouded the bodies of the dead, the clothes that had been cast away because they had been worn by persons suffering from infectious diseases, or the garments that had been discarded by their owners as being too ragged or filthy to be used any longer. Garments of this description were the only ones they would wear, and all presents were steadily refused. At the end of the rainy season, when the period of the forced retirement in the monasteries was finished, they went in little parties of three and four to the cemeteries, to the places where the bodies of the dead were burned, and to all the spots where dust, dirt, refuse, and rubbish had been deposited. There they gathered up every scrap and remnant of cloth, to patch them carefully together to make their garments for the coming year. Many people saw them frequently groping about in these unhealthy, unfrequented localities, and asked them wonderingly, "What are you doing there? What are you looking for?" And to all enquiries the priests made none other answer save "We seek for ownerless clothes." Then the people, partly out of a feeling of pity and partly out of a desire to make merit, went to their homes and brought all the pieces of cotton, linen, or woollen cloth they could spare, and generously offered them as gifts to the ragged priests. But the gifts were always firmly refused, and the people returned to their homes, wondering why this one particular order of mendicant brethren would not accept their voluntary offerings.
Some of the more inquisitive of those whose gifts hadbeen refused, stealthily followed the priests from place to place, and, unseen themselves, observed all they did. And they saw the worthy monks groping in heaps of refuse and gathering fragments of cloth, taking soiled torn rags from the branches of trees, and collecting the scraps of linen that were blown hither and thither by the wind in the grave-yards, where were buried the uncremated, those who had died of small-pox, cholera, and other dangerous and infectious diseases. When they had seen all this, they returned home and told their brethren, and all wondered greatly, but no one understood. Then those people who reverenced the priests, but whose minds held many superstitious notions, invented a theory which seemed to explain all the facts that had been observed, and which afterwards found wide acceptation amongst the people. They said that these wandering, self-denying, rag-hunting monks were of the holiest of the holy, that they had power to see into the realms of heaven and of hell, and that their chief aim and purpose in this life was to promote the future happiness of men and animals. When these priests clad themselves in the garments of one who had died, the deceased ascended into heaven. Therefore, the monks, ever living according to the faith they held, and in pursuance of their great desire to give future bliss to those who had departed, wore not the valuable gifts of the living, but the cast-off garments of the dead.
When this theory had been heard and accepted by devout or superstitious people, the custom arose of wrappingmany extra cloths round the body of a dead person, and requesting the priests to remove them from the corpse and carry them away to the temples. This custom still prevails in many parts of the country amongst people who hope in this way to secure the safe and speedy entrance of their deceased friends and relatives into the realms of indescribable felicity. The late king, in his sincere desire to purify the religious beliefs of his credulous subjects, endeavoured to point out to them that there was nothing whatever in the original scriptural texts to warrant this wide-spread faith, and that it was purely a superstition invented and taught by the laity. He also pointed out the true interpretation of the priests' actions—namely, their desire to live a thoroughly ascetic life that they might purify their minds and be worthy of their master. But the people have refused to accept this simple explanation either from their ruler or from their more enlightened ecclesiastical teachers, and even accuse those priests who exhibit any reluctance to comply with their requests, of being wanting in pity and gentleness. So they continue to wrap unnecessary cloths round the bodies of the dead, that the priests may remove them and wear them, and so ensure the happiness of the dead. There have been also many priests of worldly disposition who have secretly encouraged the custom, as it is a source of considerable worldly profit to themselves.
A more reasonable but still unorthodox creed has found many followers. According to some, the priests sought forthe clothes that had shrouded people who had died of infectious diseases, not out of pity for the dead, but out of consideration for the living. For by removing these cloths they effectually prevented them from being blown amongst the homes of men, and so spreading the disease. They thus removed a possible disaster. This idea degenerated into the belief that by presenting the priests with robes, impending dangers would be rendered ineffectual to the giver, and led to the custom of throwing garments for the use of the priests in front of the temples. This was usually done at the end of the rainy season, which, according to the old custom of counting time, was the end of the year. The donors thought they would in this way certainly secure prosperity for themselves and families during the ensuing months.
As a result of this latter belief it became the custom to present robes to the priests in October and November, when the wet months were drawing to a close. King Pra Luang in his palace at Ayuthia, considered the custom, pronounced it good, and established it as part of the ordinary worship of the devout. When the proper season arrived, he set out himself to distribute robes to the inmates of the royal temple. Each temple provided a quantity of fireworks, and appointed responsible officers to superintend their pyrotechnical displays. In front of the landing of the king's palace, were gathered together numerous boats laden with baskets of food and yellow cloth. In the centre of each basket a stout branch was fixed, and from the branches lighted lanterns were suspended. At the bottom of every lanterntrailed a strip of yellow silk, symbolical of the scraps that the old monks sought in desolate places. The boats also contained presents of many descriptions given by the king, the government officials, and the common people according to their wealth or their faith.
In the evening, as soon as it was dark, the king came down to the bank of the river to examine the boats and their contents. He descended into his state barge, attended by his chief officers, and headed a long procession, accompanied by the chief ladies of the palace, and by crowds of people who had been drawn to the place by the prospect of seeing the fireworks. The boats, crowded by natives, drew after them the other boats containing the baskets of food and the piles of robes. Wherever the king stopped, presents of eatables and priestly garments were distributed to the brethren who resided in the temple, and fireworks were let off in honour of the sovereign's arrival, and as a mark of gratitude for his benevolence. At a later date, when temples became multiplied to such an extent that the king was unable to personally visit them all, he entrusted the distribution of the presents to his relatives, and officials of high rank.
The custom of presenting robes at the end of the rainy season is now universally observed throughout the whole kingdom, and is looked upon as an excellent way of making merit, though, in common with all the other religious observances of the country, its primary meaning and origin are unknown to most of the worshippers.
The festival is known as the "Thot Katin", and is celebrated with great rejoicing and merriment. "Katin", or "Kratin", is derived from the Pali word, "Katina", and means "severe" or "difficult". The term is applied to three separate things. It means a pattern of a priest's robe made of patchwork; it is the name of the robe itself, which must be made of raw cotton and completed in a single day and night—a difficult task; and it also denotes the merit which the maker will receive as a reward for his meritorious exertions. The other word, "Thot", means "to lay down", so that the whole expression used as the name of the ceremony of the presentation of the priestly vestments, means "Laying down robes made after the Katina pattern", on the floor or on a table, for the priests to take up.
The holidays last during the month of October, and are celebrated with processions on land and water. The water processions in Bangkok are singularly attractive on account of the number of people who take part in them, and the variety of costume, and display of oarmanship which they then exhibit. All day long, lines of canoes, gondolas, and gilded barges carry the worshippers and their offerings to the many temples in the city. The holiday attire is unusually brilliant, and as the numerous colours flash by in the swiftly gliding boats, one begins to wonder if there are any tints or shades of colour that may not be seen on the Menam. After prostrating themselves before the idol, and presenting their gifts to the priests, the people hold a great aquatic carnival.
WAT CHANG AT SUNSET.WAT CHANG AT SUNSET.Page302.
WAT CHANG AT SUNSET.Page302.
The following account of this ancient ceremony is quotedfrom "The Bangkok Directory" and is presumably a translation of a native composition.
"All the temples in Bangkok and its suburbs, which have been made by or dedicated to the king, expect a splendid visit from him annually, between the middle of the eleventh and twelfth moons. This is the season appointed by the most ancient and sacred custom for the priests to seek their apparel for the year ensuing. In conformity with this custom, the King, taking a princely offering of priests' robes with him, visits these temples."The ceremony is called 'Thot Katin', which means to lay down the robes sewed up in patches according to a given pattern, for the priests to take up. The pattern is the 'Katin', which in ancient times the priests of Buddha used in cutting their cloth into patches to be sewed together to make their outer and inner robes. The cloth was cut with a knife because it would be wicked to tear it. In olden time, in Buddha's day, the custom was for the priests to go out themselves to seek old cast-off clothing, and the best of these they would patch together to form the three kinds of priestly robes required. This was one conspicuous mode of self-mortification. But that mendicant custom has gradually given place to the present one of making the garments of new cloth dyed yellow; and prepared by the princely donations of thousands of the affluent, and the more humble contributions of the multitudes of the poor. They begin to make preparations for this season months before the time, until in Bangkok alone, there are manythousands of priests' suits in readiness by the middle of October for distribution at the temples. The cloth is dyed yellow for the purpose, as tradition says, of imitating somewhat the custom of Buddha and his early followers, who preferred a dingy yellow colour for their robes, for the express purpose of making themselves odious in the eyes of the world, that there might be no door of temptation open to them to be conformed to the world. In those days it was the custom of robbers and murderers in Hindustan, where Buddhism began its course, to wear red and yellow clothing as an appropriate badge of their profession. The better classes of the world regarded them with horror, and fled from them. Now, Gautama Buddha, when a prince, had a host of ardent friends who urged him not to abdicate his throne. But he was full set to do it; and this was the mode he took to cut himself off from their sympathy. By assuming the robber's garb, he would rid himself of such ruinous tempters, and yet secure another class of admirers, who would delight to walk with him in the road to Nirvana, to which his whole heart and soul was devoted."Although there are so many hundreds of Buddhist temples in Siam, none are omitted from this annual visitation. The royal temples are visited by the king, or by some prince or nobleman of high rank, who goes in the king's name. Outside the capital, these royal temples are always visited by deputies of His Majesty, bearing priests' robes and other things provided by the king."When His Majesty goes in person, he does so with great pomp and splendour, whether by land or water. If by water the finest state barges are displayed. There are some ten or more of these splendid boats, each with some august name attached, to distinguish it from the others. These barges are called 'royal throne boats'. Only one appears in the royal procession at a time. They are from one hundred and fifty to one hundred and eighty feet in length, and from six to eight feet wide. They gradually become narrower fore and aft, and taper upwards. Hanging from the stem and stern are two large white tassels made of the hair of the Cashmere goat, and between them floats a royal banner. A little abaft of midships there is a splendid canopy about twelve feet long, having the ridge curving downward at each end, and covered with cloth of gold, and the sides tastefully hung with curtains of the same costly material. Within is a throne, suited to this little floating palace. The bows of the barges to convey the priestly robes and other gifts, are formed into heads of hideous dragons, or imaginary sea-monsters, with glaring eyes and horrid teeth and horns. The whole boat is richly carved and gilded to represent scales, often inlaid with pearl and other precious things, while the stern forms an immense tail, curving upwards to the height of twelve or fifteen feet. It is in this kind of barge that the king always rides. When he would appear in his greatest glory, he is seen seated on this, his floating throne, wearing a gold-embroidered coat, andgolden shoes. He has generally the Crown Prince with him, and sometimes other royal children follow him in a barge of second rank, being all beautifully attired. We must not forget to mention the huge jewelled fan, the royal umbrellas, white and yellow, which have their appropriate places in the dragon barge, and help to distinguish it from all there in the imposing pageant. The dragon barges are propelled by sixty or seventy paddlers, who have been trained daily for a full month for that express service. They have been taught to paddle in unison, all striking the water at the same moment, and all raising the blades of their paddles above their heads, at an equal height. These royal boatmen, by their public training on the river, become a pattern for all others in the procession."Preceding the King's personal barge, there are usually from forty to sixty royal guard-boats, over one hundred feet long, and from five to six feet wide, going in pairs. They are modelled after the King's own boat, but smaller, and the canopy is made of whitish leaves resembling the palm leaf, sewed together, and ornamented with crimson cloth bordered with yellow. Under the bow and stern of these boats, float a pair of long grey tassels, made of the fibres of pine-apple leaves, and between each of these hangs a golden banner. They have fifty or more paddlers, and two men in each boat beat time with a long pole decorated with white tassels, which they lift up and strike down end-wise on the deck of the boat."In the rear of the King's barge come princes, nobles, officers, and multitudes of still lower grades, who all follow the King to the temple in boats of various fashions, down to the simple one-oared skiff with its single half-naked occupant. Each prince and nobleman sits proudly under his own canopy, attired in his best court robes, having duly arranged about him gold or silver water-pot and tea-pot, and betel and cigar boxes, all of which have been given to him by the King, as insignia of his rank and office."The boatmen have various coloured liveries. Those of the King's dragon barge and its mate usually wear red jackets and caps. On the guard-boats we see many colours; some have red jackets and leather caps of ancient style; in others the men have only short pants, and narrow fillets of palm-leaf about their heads. Brass bands follow in the procession, and companies of native men-o'-war's men, who close up the moving panorama."The floating and other houses along the line of the King's advance have each prepared a little table or altar, upon which they display the choicest fruits and flowers, wax candles, pictures, and other ornaments, as marks of respect to their sovereign. The native and foreign shipping display their colours. The small craft on the river and canals where he is to come, clear out for the time, to make a wide and open passage for him. Formerly none were allowed to watch the royal procession, except from behind closed doors or windows, but now all such restrictions arewithdrawn, and the people enjoy the sight of their beloved King, and take part in the general rejoicings."The priests' garments being neatly folded and put up into bundles of a suit each, are borne with the King in the royal throne barge. When he arrives at the landing of a temple, he remains seated until several suits of the yellow robes have been carried up to the door and put in care of an official, to await the approach of His Majesty, and until other officers of state and a company of infantry, together with the musicians, have had time to leave their boats and place themselves in position for receiving him. The handrails of the steps which the King ascends are wound with white cotton cloth, and the flagged path from the landing to the temple is covered with grass matting exclusively for him to walk upon. When the King is in the act of ascending the steps of the landing, 'Old Siam' blows her pipes and conch shells, and beats her drums; the military form in double line and present arms, and the brass band plays the national anthem."Having reached the door of the 'bote', the King takes one suit of the priests' robes, and bearing it in both hands, walks in and lays it on a table prepared for that purpose. On this table are five golden vases of flowers, five golden dishes of parched rice, tastefully arranged in the form of bouquets, five golden candlesticks with their candles, and five incense sticks. His Majesty first lights the candles and incense sticks. He then worships before the sacred shrine of Buddha, the sacred books, and theassembled priests. He next makes a request to the chief priest to renew his covenant to observe the five rules of the Buddhist religion. These are, first, that he will not take the life of any man or other sentient creature; second, that he will not oppress any man; third, that he will not take to wife any woman belonging to another, while there is the least unwillingness on the part of the woman, or of her parents or of her guardians, to the transaction; fourth, that he will not lie, nor deal falsely with mankind, nor use abusive language; fifth, that he will not use intoxicating liquors as a beverage. When the King visits the temple, if it happens to be one of their four sacred days, their custom makes it necessary for him to promise to observe three other rules in addition to the above five; first, that he will not partake of any food after midday on any sacred day until the next morning after light has appeared; second, that he will not on sacred days indulge in any theatrical or musical performances, nor in any way allow or cause his person to be perfumed; third, that he will not on such days sleep on a bed that is more than ten and a half inches high, nor use any mattress, and that he will deny himself as becometh a devout Buddhist. If the King is conscious of having transgressed any of these rules since he last renewed his obligations, he is supposed to confess his sins mentally before Buddha, and promise solemnly that he will earnestly endeavour to avoid such sins in the future."His Majesty having renewed his obligations, thenproceeds to make a formal presentation of his offerings to the priests of that temple, whereupon they respond in the Pali tongue, 'sâdhu, sâdhu' ('well, well'). The chief priest then addresses the fraternity as follows: 'This "Katin" robe has been given to us by his most illustrious majesty, the King, who, being endued with exceedingly great goodness and righteousness, has condescended to come hither himself and present these garments to us, a company of Buddhist priests, without designating any particular person by whom they shall be worn.' They then distribute the gifts amongst themselves, after which they bow down and worship Buddha, reciting a few Pali sentences. This distribution of garments is not always done in the presence of the King, but sometimes after he has left the temple. The late King Maha Mongkut made an innovation on this old custom, by bringing with him extra suits of yellow robes and giving them to certain priests who had distinguished themselves as Pali scholars. It is also usual to make a few other gifts to the priests, of such things as they are apt to need, as bedding, boats, and table furniture, but these are not considered any part of the real 'Katin.'"As the King is about to leave the temple, the priests pronounce a Pali blessing upon him, and he again worships Buddha, the sacred books, and the priests. Then rising, he walks out of the 'bote,' and descends to the royal barge, with the same ceremonies as when he ascended. He visits several temples during each day, and spends some time in each one. The value of each priest's suit which the Kingoffers, is supposed to be about ten Mexican dollars, and the aggregate value of the offerings he makes on these successive days is probably not less than ten thousand Mexican dollars."
"All the temples in Bangkok and its suburbs, which have been made by or dedicated to the king, expect a splendid visit from him annually, between the middle of the eleventh and twelfth moons. This is the season appointed by the most ancient and sacred custom for the priests to seek their apparel for the year ensuing. In conformity with this custom, the King, taking a princely offering of priests' robes with him, visits these temples.
"The ceremony is called 'Thot Katin', which means to lay down the robes sewed up in patches according to a given pattern, for the priests to take up. The pattern is the 'Katin', which in ancient times the priests of Buddha used in cutting their cloth into patches to be sewed together to make their outer and inner robes. The cloth was cut with a knife because it would be wicked to tear it. In olden time, in Buddha's day, the custom was for the priests to go out themselves to seek old cast-off clothing, and the best of these they would patch together to form the three kinds of priestly robes required. This was one conspicuous mode of self-mortification. But that mendicant custom has gradually given place to the present one of making the garments of new cloth dyed yellow; and prepared by the princely donations of thousands of the affluent, and the more humble contributions of the multitudes of the poor. They begin to make preparations for this season months before the time, until in Bangkok alone, there are manythousands of priests' suits in readiness by the middle of October for distribution at the temples. The cloth is dyed yellow for the purpose, as tradition says, of imitating somewhat the custom of Buddha and his early followers, who preferred a dingy yellow colour for their robes, for the express purpose of making themselves odious in the eyes of the world, that there might be no door of temptation open to them to be conformed to the world. In those days it was the custom of robbers and murderers in Hindustan, where Buddhism began its course, to wear red and yellow clothing as an appropriate badge of their profession. The better classes of the world regarded them with horror, and fled from them. Now, Gautama Buddha, when a prince, had a host of ardent friends who urged him not to abdicate his throne. But he was full set to do it; and this was the mode he took to cut himself off from their sympathy. By assuming the robber's garb, he would rid himself of such ruinous tempters, and yet secure another class of admirers, who would delight to walk with him in the road to Nirvana, to which his whole heart and soul was devoted.
"Although there are so many hundreds of Buddhist temples in Siam, none are omitted from this annual visitation. The royal temples are visited by the king, or by some prince or nobleman of high rank, who goes in the king's name. Outside the capital, these royal temples are always visited by deputies of His Majesty, bearing priests' robes and other things provided by the king.
"When His Majesty goes in person, he does so with great pomp and splendour, whether by land or water. If by water the finest state barges are displayed. There are some ten or more of these splendid boats, each with some august name attached, to distinguish it from the others. These barges are called 'royal throne boats'. Only one appears in the royal procession at a time. They are from one hundred and fifty to one hundred and eighty feet in length, and from six to eight feet wide. They gradually become narrower fore and aft, and taper upwards. Hanging from the stem and stern are two large white tassels made of the hair of the Cashmere goat, and between them floats a royal banner. A little abaft of midships there is a splendid canopy about twelve feet long, having the ridge curving downward at each end, and covered with cloth of gold, and the sides tastefully hung with curtains of the same costly material. Within is a throne, suited to this little floating palace. The bows of the barges to convey the priestly robes and other gifts, are formed into heads of hideous dragons, or imaginary sea-monsters, with glaring eyes and horrid teeth and horns. The whole boat is richly carved and gilded to represent scales, often inlaid with pearl and other precious things, while the stern forms an immense tail, curving upwards to the height of twelve or fifteen feet. It is in this kind of barge that the king always rides. When he would appear in his greatest glory, he is seen seated on this, his floating throne, wearing a gold-embroidered coat, andgolden shoes. He has generally the Crown Prince with him, and sometimes other royal children follow him in a barge of second rank, being all beautifully attired. We must not forget to mention the huge jewelled fan, the royal umbrellas, white and yellow, which have their appropriate places in the dragon barge, and help to distinguish it from all there in the imposing pageant. The dragon barges are propelled by sixty or seventy paddlers, who have been trained daily for a full month for that express service. They have been taught to paddle in unison, all striking the water at the same moment, and all raising the blades of their paddles above their heads, at an equal height. These royal boatmen, by their public training on the river, become a pattern for all others in the procession.
"Preceding the King's personal barge, there are usually from forty to sixty royal guard-boats, over one hundred feet long, and from five to six feet wide, going in pairs. They are modelled after the King's own boat, but smaller, and the canopy is made of whitish leaves resembling the palm leaf, sewed together, and ornamented with crimson cloth bordered with yellow. Under the bow and stern of these boats, float a pair of long grey tassels, made of the fibres of pine-apple leaves, and between each of these hangs a golden banner. They have fifty or more paddlers, and two men in each boat beat time with a long pole decorated with white tassels, which they lift up and strike down end-wise on the deck of the boat.
"In the rear of the King's barge come princes, nobles, officers, and multitudes of still lower grades, who all follow the King to the temple in boats of various fashions, down to the simple one-oared skiff with its single half-naked occupant. Each prince and nobleman sits proudly under his own canopy, attired in his best court robes, having duly arranged about him gold or silver water-pot and tea-pot, and betel and cigar boxes, all of which have been given to him by the King, as insignia of his rank and office.
"The boatmen have various coloured liveries. Those of the King's dragon barge and its mate usually wear red jackets and caps. On the guard-boats we see many colours; some have red jackets and leather caps of ancient style; in others the men have only short pants, and narrow fillets of palm-leaf about their heads. Brass bands follow in the procession, and companies of native men-o'-war's men, who close up the moving panorama.
"The floating and other houses along the line of the King's advance have each prepared a little table or altar, upon which they display the choicest fruits and flowers, wax candles, pictures, and other ornaments, as marks of respect to their sovereign. The native and foreign shipping display their colours. The small craft on the river and canals where he is to come, clear out for the time, to make a wide and open passage for him. Formerly none were allowed to watch the royal procession, except from behind closed doors or windows, but now all such restrictions arewithdrawn, and the people enjoy the sight of their beloved King, and take part in the general rejoicings.
"The priests' garments being neatly folded and put up into bundles of a suit each, are borne with the King in the royal throne barge. When he arrives at the landing of a temple, he remains seated until several suits of the yellow robes have been carried up to the door and put in care of an official, to await the approach of His Majesty, and until other officers of state and a company of infantry, together with the musicians, have had time to leave their boats and place themselves in position for receiving him. The handrails of the steps which the King ascends are wound with white cotton cloth, and the flagged path from the landing to the temple is covered with grass matting exclusively for him to walk upon. When the King is in the act of ascending the steps of the landing, 'Old Siam' blows her pipes and conch shells, and beats her drums; the military form in double line and present arms, and the brass band plays the national anthem.
"Having reached the door of the 'bote', the King takes one suit of the priests' robes, and bearing it in both hands, walks in and lays it on a table prepared for that purpose. On this table are five golden vases of flowers, five golden dishes of parched rice, tastefully arranged in the form of bouquets, five golden candlesticks with their candles, and five incense sticks. His Majesty first lights the candles and incense sticks. He then worships before the sacred shrine of Buddha, the sacred books, and theassembled priests. He next makes a request to the chief priest to renew his covenant to observe the five rules of the Buddhist religion. These are, first, that he will not take the life of any man or other sentient creature; second, that he will not oppress any man; third, that he will not take to wife any woman belonging to another, while there is the least unwillingness on the part of the woman, or of her parents or of her guardians, to the transaction; fourth, that he will not lie, nor deal falsely with mankind, nor use abusive language; fifth, that he will not use intoxicating liquors as a beverage. When the King visits the temple, if it happens to be one of their four sacred days, their custom makes it necessary for him to promise to observe three other rules in addition to the above five; first, that he will not partake of any food after midday on any sacred day until the next morning after light has appeared; second, that he will not on sacred days indulge in any theatrical or musical performances, nor in any way allow or cause his person to be perfumed; third, that he will not on such days sleep on a bed that is more than ten and a half inches high, nor use any mattress, and that he will deny himself as becometh a devout Buddhist. If the King is conscious of having transgressed any of these rules since he last renewed his obligations, he is supposed to confess his sins mentally before Buddha, and promise solemnly that he will earnestly endeavour to avoid such sins in the future.
"His Majesty having renewed his obligations, thenproceeds to make a formal presentation of his offerings to the priests of that temple, whereupon they respond in the Pali tongue, 'sâdhu, sâdhu' ('well, well'). The chief priest then addresses the fraternity as follows: 'This "Katin" robe has been given to us by his most illustrious majesty, the King, who, being endued with exceedingly great goodness and righteousness, has condescended to come hither himself and present these garments to us, a company of Buddhist priests, without designating any particular person by whom they shall be worn.' They then distribute the gifts amongst themselves, after which they bow down and worship Buddha, reciting a few Pali sentences. This distribution of garments is not always done in the presence of the King, but sometimes after he has left the temple. The late King Maha Mongkut made an innovation on this old custom, by bringing with him extra suits of yellow robes and giving them to certain priests who had distinguished themselves as Pali scholars. It is also usual to make a few other gifts to the priests, of such things as they are apt to need, as bedding, boats, and table furniture, but these are not considered any part of the real 'Katin.'
"As the King is about to leave the temple, the priests pronounce a Pali blessing upon him, and he again worships Buddha, the sacred books, and the priests. Then rising, he walks out of the 'bote,' and descends to the royal barge, with the same ceremonies as when he ascended. He visits several temples during each day, and spends some time in each one. The value of each priest's suit which the Kingoffers, is supposed to be about ten Mexican dollars, and the aggregate value of the offerings he makes on these successive days is probably not less than ten thousand Mexican dollars."
Song Kran.Song Kran is an angel who rises with the sun when he enters the sign Aries. The date of the holidays held and ceremonies performed under this title is ruled by the sun, and is not definitely fixed. But each successive year the court astrologers announce the event, and then for four days the celebrations take place. The King takes a state shower-bath, and invites the priests to assemble at the palace for prayers and breakfast. The laity have their own special religious services and their own amusements. They gamble and pray, go to the theatres and temples, feed the priests and feed themselves as they do at New Year. Buddha's image is bathed by the old women, who also sprinkle water over the elderly people and priests present, with the idea of calling down blessings on those who are bathed, as well as on themselves. As a general rule the ceremonies begin about the eleventh or twelfth day of April.
Kan Wisakha Bucha.This is the name of the holidays connected with a very important day in the Buddhist calendar—namely, the day on which Buddha was born. According to the tradition, it is also the day on which he died, and the day on which he attained Nirvana. This anniversary day has developed into a three days' celebration, of which the most noticeable feature is the extensivealms-giving that is then practised in imitation of Buddha's benevolent deeds. At night, illuminations on a small scale take place, but there is no great state function.
Khauwasais derived from the Sanskrit "Varasha", meaning "rain" or "year." The Wasa season lasts from July 8th to October 4th, and has already been mentioned as the period of Buddhist Lent or confinement. The priests only, fast and do penance, and even for them there are no fixed rules, except that which forbids them to remain outside the temple enclosure between midnight and dawn. Several forms of self-mortification have been invented, such as spending the night in a cemetery, thinking of death; sleeping in uncomfortable postures, and only eating once in twenty-four hours. But if the penitent gets tired of doing penance, he may give it up. He will still retain all the merit he has made by what he has already done, though of course the quantity to his credit is less than it would have been had he persevered to the end.
The general ceremonies for the people begin at the end of the period of confinement. The food given to the priests at this time is a first-class investment, as it purchases one hundredfold its value in heavenly entertainments in the very next existence. Everyone therefore is very anxious to secure a hungry priest for his guest.
Kaw Prasai.The ground surrounding the different monasteries is always covered with sand, so that in wet weather the feet of the priests may not get covered with mud as they walk from their cells to the temple. Onceeach year fresh sand is brought and built up into little hills in the temple grounds; hence the above name, "Kaw" meaning "to build," "pra" meaning "holy" and "sai" "sand." The building of these holy sand-hills is a substitute, amongst the poorer classes, for the more laborious and expensive way of making merit, involved in the erection of a prachadee. The sand is moulded as nearly as possible in the form of the spiral relic mounds, and is ornamented with small flags. The sand is bought from the monastery, which thus obtains money for building purposes, or for the purchase of more sand for the courtyard. Small coins are placed in the holy hillocks, and these become the property of those who find them when the hillocks are demolished.
Loy Krathong.The Loy Krathong festivals were established by King Pra Luang, the founder of the Thot Katin ceremonies, and they originally occurred in connection with them; but they have gradually become separated from them, and have now an independent existence of their own. Whereas the Katin ceremonies owe their origin to a superstition propagated by worshippers of the Buddhist faith, the Loy Krathong festivities are an outgrowth of Brahminical worship. The old "wat" visitations, with the presentation of robes to the priests, originated, as we have seen, in a peculiar belief as to the actions of an ascetic priesthood, and were afterwards definitely established as annual occurrences by the king. Their connection with the ceremony about to be described, was due to accidental circumstances that did not arise for several years after the initiation of the older festival. The later ceremonies which were connected primarily with the Katin, and which have now become a separate function, originated, according to the late king's account, in the following manner.
In the reign of Somdet Pra Luang there lived a famousBrahmin who was noted in the capital, and in all the surrounding country, for his great wisdom. There was no branch of knowledge whose depths he had not fathomed. He could read the stars, cast horoscopes, foretell eclipses, and fulfil the duties of a weather prophet. He was well versed in the mysteries of the theory and practice of medicine, and knew the names, habitats, and virtuous properties of all plants that grew. As a theologian he could explain the origin of all things, and discourse upon the subtle doctrines of all the religions then known. He was an authority upon law, could tell what had been the customs of many people, and devise plans for firm and wise government. As a scholar of ancient practices he was unrivalled, and knew all the details of the growth and development of all religious and social usages. Such a man found great favour in the eyes of the sovereign, who made use of the Brahmin's great wisdom in the management of his subjects. He gave him many honours and appointed him to fill many important positions. Amongst many offices that he held, two were given him on account of his unrivalled knowledge, namely, those of chief physician, and chief judge.
This encyclopædic philosopher had a young and graceful daughter whom he called Nobamas. And as became the child of so wise a father, she also was well skilled in many arts and sciences. Her beauty was the subject of every song, and her name was in everyone's mouth. The whole nation were enthusiastic in their praise of her, and so great were her charms and abilities that even her ownsex regarded her not with envy, but were proud that one of their number should be distinguished. She was almost as learned as her father and was wont to discourse upon all subjects with great intelligence. She was a clever poetess, a skilful musician, and an artist of great power. And when the poets of the country had exhausted all their vocabulary in describing her beauty and her talents, they began to sing of the honours she ought to receive, and greatest of all these was the honour of becoming the wife of the king. One day the king listened to a group of musicians who were merrily singing, and the subject of their song was the wondrous Nobamas, fit only for the wife of the sovereign. The song scorned the idea of her wedding any one of less degree, and eulogised her to such an extent that the listening monarch's curiosity became very great. He returned to his palace, and sought for the ladies of his household. He told them all he had heard, and enquired if any of them knew anything of this peerless creature. To the king's eager enquiries they returned answer that the song was true, but that no words could adequately describe the charms of the Brahmin maiden. The king could no longer restrain his desire to possess so fair a creature, and he sent the most elderly ladies of his retinue, according to the custom of the country, to ask her father for her hand.
The ladies went, and their mission was entirely successful. The old counsellor who had received so many favours from his sovereign was glad to have an opportunity of showing his gratitude in this way, so he willingly presented hisrenowned daughter to his royal master. He sent her to the king, who ever afterwards treated her with great tenderness and affection, and soon made her chief of the ladies in the palace. They both of them enjoyed the greatest happiness when in each other's company, and whenever Nobamas was not engaged in fulfilling her duties in her department of the palace, she held converse with the king, delighting him with her great wisdom and knowledge, and charming him with her compositions in music and poetry.
Soon after their marriage there occurred a celebration of the Katin ceremonies, and the king desired the fair Nobamas to accompany him on his water procession. Now, although this beautiful wife had married a Buddhist king, she still remained true to her Brahmin faith, and worshipped her own idols and spirits according to the precepts her father had taught her in her early childhood. It was a Brahminical custom that, at the end of the year, all people should prepare suitable offerings to present to the genii of the river, in order to obtain pardon and the absolution of their sins. Towards the end of the year, when the people were getting ready to celebrate the Katin, Nobamas secretly prepared to perform her own religious rites, and for this purpose she made a small boat-like structure, called a "Krathong." This she formed out of plantain leaves, and loaded it with paddy husks to make it float in stable equilibrium. She stitched strips of plantain leaves together, and pinned them round the edge of the little boat by way of ornament. Over the ballast she spread smooth cleanplantain leaves, and on this green leafy deck she placed a little cargo of betel-nut, sirih leaf, parched rice, and sweet-scented flowers. She took several fresh fruits of a fleshy character, such as the papaya and the pumpkin, and deftly carved them into representations of fruits, flowers, and animals, and piled them up in a conical arrangement in the centre. The artificial flowers she stained with the juices of other plants to make them resemble real blossoms. Here and there she fastened one of her own sketches or paintings, and finally finished the work by adorning it with storied umbrellas of paper, tiny flags, toy implements, tapers, and scented incense sticks.
On the first evening of the Katin ceremony the boats were arranged in front of the palace landing, as usual, and the state barge with the glass throne was moored there, pending the arrival of the king. Suddenly everyone's attention was attracted by a strange-looking object that was being floated to the royal landing. It was the Krathong that Nobamas had made. She intended to light the tapers and the incense sticks, and send the float adrift to bear her message to the spirits, at the same time that the royal party should set out to visit the temples. But as soon as the Krathong was come to the landing, all the ladies, and the members of the royal family, who were assembled there to wait for the coming of the king, crowded round it, and begged to be allowed to examine it, so Nobamas had to explain the design and the meaning of this, her handiwork. So great was the interest exhibited by everyone in thepretty toy, that no one noticed the arrival of the king, and he seeing the crowd so noisy and so attracted, enquired what was the cause of their merriment and amusement. Someone told him that everyone was busily admiring a float that his beautiful consort had made. He then ordered the object to be brought to him that he might also see and hear about it. When he saw it he could not find sufficient words to express his admiration of the skill that had designed and constructed it. He requested to be allowed to keep it, and Nobamas knelt before him and presented him with the decorated krathong. He again praised the work, but more still did he praise her who had made it. But when he had examined it a little longer, he discovered its purpose, and said, "This is the offering of a lady of the Brahmin faith." And Nobamas answered him, saying, "That is so, for I am a Brahmin, and hitherto Your Majesty has not interfered with my religious belief, so at this season of the year, I have made this little krathong with the intention of floating it down the river as an offering to the spirits of the water, as is right and proper for a maiden of the Brahmin faith to do."
Pra Luang was a good Buddhist and a devout believer in the teachings of his own religion. Still, the krathong looked very pretty, and he had a great desire to light the incense sticks and the tapers and send it adrift as Nobamas had intended. But he was afraid of the opinions of the people. For if he should make this offering to the spirits and not to Buddha, he was afraid the people might upbraidhim and accuse him of having abandoned his religion for that of his wife. But he could not resist the temptation to see what the krathong would look like when it was illuminated, so, not without some little misgiving, he lit the lights upon the leafy boat. And still he was not satisfied, for he wanted to see it drifting away into the darkness, with the tapers reflecting their glittering light in the flowing waters. Therefore he cast about in his mind for some excuse to explain his actions, and presently he spoke in a loud voice that all around him, whether upon the landing-stage, the banks of the river, or in the boats before him, might hear, and said, "To all the property, such as temples, pagodas, and spires that are dedicated to Buddha on the banks of this river; to all his sacred relics, such as his bones and hair, wherever they may be in the subterranean regions concealed from the eye, under the river, or in places which Buddha has pressed with his feet, when moving in his might or in his natural state; to his footprints in this river, or in the ocean which receives the stream of this river,—to them I offer this krathong and its contents as worthy of the great Buddha. To him and to the relics and to his property I reverently dedicate this krathong. And whatever merit I may obtain by this deed, that merit I do not appropriate for myself, but give to the genii, in whose honour the krathong was first made by Nobamas, for I too reverence the spirits she intended to honour." Having finished this speech in defence of his actions, and having satisfied his own conscience, he placedthe brilliantly illuminated little float in the water, for the stream to carry away to the sea.
But all these proceedings, though very complimentary to Nobamas herself, did not in any way realise her idea as to what was due to the water-spirits from one who was a Brahmin. As she had now no offering, she at once set to work to make one. She hastily gathered fresh leaves and bound them together into a square, shallow box. She cut bits of banana stem to fasten to it, and in the middle she quickly stuck a few tapers and joss sticks, borrowed from the people round about her. Into the boat she cast anything she could find, lit the tapers, made her vows and resolves mentally, and cast the toy adrift to follow the one the king had already launched. The monarch saw it, and knew who had made it so quickly, for there was but one woman in the land who had the knowledge and the skill to construct a new krathong so easily. He was loud in his praise, and the people stirred by the example thus set them, took everything that they could find that would float, stuck lighted tapers and incense sticks in them, and put them in the water, till presently the river was all ablaze with twinkling lights, and the air was full of the joyful sound of merry laughter.
The king was highly delighted with the sight, and ordered that it should occur annually in honour of the wise and beautiful Nobamas. And he entreated the genii of the river to take possession of the hearts and minds of all his subjects at this season of the year, for ever and ever, andcompel them to hold a great festival, which he named "Khan Loi Phra Prathip Krathong." "Krathong," as previously explained, means "a little basket-like boat containing small flowers and other offerings suitable for the water-spirits;" "loi" means "to send adrift" or "to float," and "prathip" is derived from the Pali word "padipo", meaning "a lamp" or "taper." There are those in the country who say that all the descendants of those who witnessed the first ceremony, are slaves of Pra Luang, and that at the proper season their minds are forced to obey his wishes, and send adrift the taper-bearing floats.
For seven hundred years the ceremony has existed, but its details have changed with each succeeding generation. A few years after its initiation, the king ceased his visitation to all temples that were not near at hand, and all the fireworks that used to be let off on his arrival were brought together to make a gorgeous display at the palace landing. The king sat on a throne to watch the general amusement, and then sent adrift one or more krathongs.
Since the foundation of Bangkok the ceremonies of Thot Katin and Loy Krathong have branched off from each other. The late king introduced several changes; for, whereas previously, all the floats were provided by his own officials at their private expense, those sent off by the king himself were made at his expense, and greatly reduced in number. The common people, of course, please themselves as to the number and value of the krathongs they send adrift.
At present the festival occurs twice each year; first on the third, fourth, and fifth day of October, and again on the first, second and third of November. The people have various theories as to why they make offerings to the spirits of the water by means of illuminated krathongs and floating fireworks, though they all agree that it is a good way of making merit. About midnight or early morning the king comes down to the royal landing in front of the palace, and pushes off a big krathong, whose tapers he has lit with his own hand. The royal children and princes follow suit. As they float away into the darkness, they give the signal to the thousands of people who are waiting to do the same thing. Night is soon turned into day. Fireworks are thrown into the water, the bright little lights sail over the dancing waves, and the river is soon dotted all over as far as the eye can reach, with lights of many colours, that twinkle, fizz, or splutter for a long, long time. The krathongs take many shapes, and illuminated palaces, ships, rafts, lotuses, and boats ride on the river, carrying their little offerings of food and tobacco as a gracious gift to the "mother of the waters", amidst the blare of trumpets and the shouts of many voices. Away by the sea shore, the crested billows bear the same offerings out to sea, to be soon lost and drowned in the deep dark ocean.
Eclipses.Whenever an eclipse occurs, the natives turn out of their houses and indulge in a very noisy demonstration. Though their actions on these occasions cannot bedescribed as strictly of a religious character, yet as most of the so-called religious ceremonies have been developed from superstitions, the superstition that forms the basis of the popular theory of eclipses may here be fitly given. The native astrologers are able to calculate the time of these astronomical phenomena, with considerable accuracy; but as they do not understand the use of logarithms, their methods are tedious and lengthy. When an eclipse occurs, the people beat drums and gongs, shout their loudest, let off fire-arms, and in fact make any and every noise they can think of. Some people say that a demon is eating up the moon, or the sun, as the case may be, and that only in this way can they frighten the monster away, and so prevent the loss of these brilliant luminaries. But there is another story quite as fantastic, which also attempts to account for a lunar eclipse.
In times long ago, so long ago that no man knows any one who can remember them, it was the custom of the Sun to descend to earth and hold daily conversation with his younger brothers, the Emperor of China and the King of Siam. These two potentates held long and weighty consultations with the renowned and brilliant king Sol, taking his advice on all matters of importance, discussing with him all the details of state management and intrigue, and seeking his aid when foreign powers attacked their thrones. The stars and planets formed the retinue of the solar monarch, and were employed as ambassadors both in times or war and of peace.
At that time the King of Siam dwelt at Ayuthia, then the capital of all the kingdom. Owing to the constant visits of the sun, life was longer and less liable to disease. Such was the vitality imparted by the warmth and cheerfulness of his rays, that no man began to talk of growing old until he had lived for about two thousand years.
The King having reigned peacefully and with great success for over two hundred years, decided to abdicate in favour of his son, who was a mere youth of not more than one hundred and sixty or seventy years of age. Now after this young boy had ascended the throne, old King Sol made up his mind to do his best to assist the youthful sovereign in the difficult art of right government. To this end he kept his watchful eye ever fixed upon the young king and his doings. He never slept, or took a holiday, but hour by hour, and day by day, poured forth his shining light in loving guardianship of his royal nephew. The services of the stars were no longer required. When they found themselves of no importance in the administration of government, they became suspicious and angry. They met together and formed a league, vowed to revolt against their liege lord, and to proclaim a republic at the earliest opportunity. Like all true conspirators they hid their deep designs, and while pretending sleep, they only blinked and snoozed, ever on the alert for anything which they might use for the disadvantage of their powerful monarch. As they lay in wait, they said one to another, "Why does our king never go to sleep now? Aforetime he took his nightlyrest as all respectable monarchs should. Why these sleepless hours?"