The whole life of a recluse3 being confined within a narrow compass, we will have very little to say regarding his daily occupations. As soon as a Talapoin has left at an early hour the sleeping horizontal position, he rinses4 his mouth, washes his face, and recites a few formulas of prayers, which he lengthens5 or shortens according to his devotion. He attires6 himself in his professional costume, gets hold of his mendicant’s pot, and sallies forth7, in company[297] with some brethren or disciples8, in quest of his food. He perambulates the streets in various directions, and, without any solicitation9 on his part, receives the rice, curry10, vegetables, and fruits which pious11 donors12 have been preparing from two to three o’clock in the morning, watching at the door of their houses the arrival of the yellow-clad monks. Having received what is considered sufficient for the day, he returns to the monastery14, and sets himself to eat either what he has brought, or something more delicate and better dressed which his supporter, if he has any, has sent to him.
On the principal festivals, or on extraordinary occurrences, abundant alms are brought to his domicile. Sometimes he is called by a pious donor13 to come and receive them in the pagodas15, or in large temporary sheds erected16 for the purpose reserved for the occasion. They consist chiefly of mattresses17, pillows, betel-boxes, mats, tea-cups, and various articles he is allowed to make use of. On these occasions he repays his benefactors18 by repeating to them the five great precepts19, and some of the principal tenets of the Buddhistic20 creed21, and the chief points of the law. He enumerates22 at great length the numerous merits reserved to alms-givers. On this point it must be confessed that he is truly eloquent23, and his language flowing and abundant: his expressions are ready at hand and most glowing, calculated to please the ears of his hearers and warm their souls to make fresh efforts in procuring24 him more copious25 alms. Occasionally he will recite long praises in honour of Gaudama, the last Buddha26, for having during his previous existence practised eminent27 virtues28, and thereby29 qualified30 himself for the high dignity of Phra. The sermon goes on sometimes in Pali or sacred language, which neither he nor his hearers can understand.
The Phongyies are sometimes requested to visit the sick, not so much for the purpose of ministering to the spiritual wants of the sufferer as for affording him some relief by his presence. It is believed that the appearance of a holy[298] personage may have some effect in freeing the diseased from his distemper, and frightening the evil spirits that may be the mischievous31 agents in harming patients. The visitor repeats over them some points of the law that are intended to act as antidotes32 against the agency of the wicked one. Phongyies are very particular on the point of etiquette33. When one of them has to enter into upper-storied houses, the yellow-habited religious, previous to his venturing into the lower story, will make it sure that there is no one, and particularly no woman, in the upper apartments, as it would be highly unbecoming that any man, and a fortiori a woman, should have their feet above his head. To avoid such an indecorous contingency34, in case the sick person lies in a room upstairs, the Phongyie has recourse to an expedient35 few, I presume, would have thought of. By his direction a ladder is brought, the lower part of which rests on the street, and the upper leans on one of the upper windows; up goes the pious visitor, who by such a contrivance reconciles the observance of etiquette with the compliance36 to his duty. The writer confesses that he was much amused the first time that he witnessed such a feat37 performed at Penang by a Siamese Phongyie. The little crowd, attracted by this novelty, exhibited a curious mixture of feelings. Some laughed; many remained silent; but their deportment was evidently indicative of the respect and admiration38 that seemed to them to inspire the scrupulously39 tender conscience of the religious.
We must allow that the Talapoins confer a truly invaluable40 benefit upon the people of these countries by keeping up schools, where the boys resort for the purpose of learning to read, write, and acquire the rudiments41 of arithmetic. In this respect they are eminently42 useful, and the institution, though to a certain extent burthensome to the people, in this respect deserves well of the country. The many abuses that at present attend it are almost fully43 atoned44 for by the great service its members gratuitously45 render[299] to their countrymen. There are no other schools than those under their management. The tyrannical governments of Siam and Burmah do not take any steps to propagate instruction among their subjects, whom they look upon as slaves, fit only for bodily labour. The houses of Talapoins are so many little seats of elementary learning; and as they are very numerous throughout the country, every facility is afforded to male children to learn to read and write. The female children are excluded from partaking of this great boon47 by the strictness of the monastic regulations. It is a great misfortune, much to be lamented48, as one half of the population is thus doomed49 to live in perpetual ignorance. Owing to the gratuitous46 education given by the Buddhist monks, there are very few men throughout the breadth and length of Burmah who are not able to read and write. It is true that too often the knowledge thus acquired is very superficial and incomplete. But as regards the other half of the population, it may be stated that scarcely a woman among thousands can be found capable of spelling one word.
The Talapoins being much addicted50 to sloth51 and indolence, the schools are undoubtedly52 miserably53 managed. The boys are often left to themselves without regular control or discipline. When a boy enters the monastery as student, his teacher places into his hands a piece of blackened board, whereupon are written the first letters of the alphabet. The poor lad has to repeat over and over the name of the letters, crying aloud with all the powers of his lungs. He is left for several weeks at the same subject, until his instructor54 is satisfied that he knows his letters. In the next step the boy is directed to study the symbols of the vowels55 which are to be joined with consonants56 so as to form syllables57 and words. When this is done he is initiated58 into the art of uniting together and articulating properly the several consonants with the symbolic59 characters. He slowly shapes his course through the apparently60 much-complicated system of all the combinations[300] of letters, so as to be able to spell correctly all the words of the language. Owing to the lack of order and method on the part of the teachers, boys spend a long time, sometimes one or two years, in mastering those difficulties, which, if properly explained, would much shorten the time usually devoted61 to such a study.
The Burmese alphabet, with the various combinations of letters and symbols for making words, is based on a most perfect and scientific methodical and simple process, borrowed from the Sanscrit. The method is plain and easy, as soon as it is understood. Any person that has received some education, and whose mind is somewhat developed, will be able, with the occasional assistance of an intelligent master, to go all over the various combinations in less than two months. The results derived62 from the method adopted by the Burmans are so great and complete that, after having gone over the general alphabet with attention, the beginner is able to read all the Burmese words he may meet with. We do not mean, of course, to say that he will be able to pronounce every word correctly. This is another thing altogether. But it is no less evident that the system used by Burmese in the combinations of letters leads to results infinitely63 more satisfactory than those obtained through the system of elementary reading and spelling used in Europe.
Unacquainted with the rules of grammar, the teachers are incapable64 of imparting any sound knowledge of the vernacular65 language to their numerous pupils. Hence writing, as far as orthography66 goes, is extremely imperfect; the spelling of words, having no fixed67 standard, varies to an indefinite extent. As soon as the scholars have mastered the difficulties of the long and complicated alphabet, some portions of the sacred writings are put into their hands for reading. The result is that the Burmese in general acquire some knowledge, more or less extensive, of their religious creed. Though none among them can be found who understands comprehensively the Buddhistic[301] system, yet most of them are possessed68 of a certain amount of more or less limited information concerning Buddha and his law. In this respect they are perhaps ahead of many nominal69 Christians70 in several countries of Europe, who dwell in large manufacturing towns and remote country districts and belong to the lower classes, and who live without even a slight acquaintance with the essential tenets of the Christian71 creed.
In addition to the eminently useful task of teaching youth, the Buddhistic recluse devotes occasionally some portion of his time to the useful labour of copying manuscripts on palm-leaves, either for his personal use or to increase the small library of his monastery. The work is considered as a very excellent one, deserving of great merits, and much recommended by the rules of the society. It is a matter of regret that the native laziness of the Phongyies, as well as their total want of order in acquiring knowledge, thwart72 to a great extent the practical working of the wise provisions made by the framer of the rules. Were it not for such causes, copies of all the best and most interesting works on the religious system of Buddhism73 would be greatly multiplied, and could be easily procured74; whilst now they are exceedingly scarce and hardly to be had at all. The few copies to be had with much difficulty are to be paid for very high. All the books are made of palm-leaves. The leaves are about twenty inches in length, and from three to four in breadth. On each face of the leaf from seven to nine or ten lines are written. A copyist uses a style of iron by way of pen. With the sharp point he scratches the epidermis75 of the leaf to form the letters. In order to render the letters perfectly76 visible, he rubs over the page just written with a piece of rag some petroleum77, which, penetrating78 into the parts scratched by the style, causes the letters to become quite distinct and apparent.
The Talapoins spend the best part of the day sitting in a cross-legged position, chewing betel and conversing79 with[302] the many idlers that are always to be found in great numbers about their dwellings80. When tired of the vertical81 position, they adopt the horizontal one, reclining the head on pillows and gently submitting to the soporific influence of good Morpheus. They have always in their hands a string of beads82, on which they are wont83 to repeat certain devotional formulas. The most common is the following, “Aneitsa, duka, anatta;” meaning that everything in this world is subjected to the law of change and mutability, to that of pain and suffering, and to that of entire and uninterrupted illusion. There is, indeed, an immense field opened to a reflecting mind by these three very significative expressions for carrying on serious and prolonged meditation84; but none of the Talapoins, at least of those I have been acquainted with, are capable of understanding comprehensively their meaning. They often repeat the forty great subjects of meditation, and the rule enjoins85 them to be zealously86 addicted to contemplation, which is pronounced to be the chief exercise of a true follower87 of Buddha. But how can there ever be expected from weak and ignorant persons the habitual88 practice of so high an exercise, requiring an intellectual vigour89 of the very first order? They must repeat on their beads at least a hundred and twenty times a day the four following considerations on the four things more immediately necessary to men, food, raiment, habitation, and medicine: “I eat this rice, not to please my appetite, but to satisfy the wants of nature. I put on this habit, not for the sake of vanity, but to cover my nakedness. I live in this kiaong, not for vainglory, but to be protected from the inclemency90 of the weather. I drink this medicine merely to recover my health, that I may with greater diligence attend to the duties of my profession.”
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1
Buddhist
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| adj./n.佛教的，佛教徒 | |
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monks
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| n.修道士，僧侣( monk的名词复数 ) | |
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recluse
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| n.隐居者 | |
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rinses
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| v.漂洗( rinse的第三人称单数 )；冲洗；用清水漂洗掉（肥皂泡等）；（用清水）冲掉 | |
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lengthens
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| （时间或空间）延长，伸长( lengthen的第三人称单数 ) | |
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attires
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| v.使穿上衣服，使穿上盛装( attire的第三人称单数 ) | |
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forth
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| adv.向前；向外，往外 | |
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disciples
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| n.信徒( disciple的名词复数 )；门徒；耶稣的信徒；（尤指）耶稣十二门徒之一 | |
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solicitation
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| n.诱惑；揽货；恳切地要求；游说 | |
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curry
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| n.咖哩粉，咖哩饭菜；v.用咖哩粉调味，用马栉梳，制革 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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donors
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| n.捐赠者( donor的名词复数 )；献血者；捐血者；器官捐献者 | |
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donor
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| n.捐献者；赠送人；(组织、器官等的)供体 | |
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monastery
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| n.修道院，僧院，寺院 | |
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pagodas
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| 塔，宝塔( pagoda的名词复数 ) | |
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ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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mattresses
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| 褥垫，床垫( mattress的名词复数 ) | |
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benefactors
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| n.捐助者，施主( benefactor的名词复数 )；恩人 | |
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precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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Buddhistic
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| adj.佛陀的，佛教的 | |
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creed
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| n.信条；信念，纲领 | |
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enumerates
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| v.列举，枚举，数( enumerate的第三人称单数 ) | |
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eloquent
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| adj.雄辩的，口才流利的；明白显示出的 | |
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procuring
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| v.（努力）取得， （设法）获得( procure的现在分词 )；拉皮条 | |
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copious
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| adj.丰富的，大量的 | |
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Buddha
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| n.佛；佛像；佛陀 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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virtues
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| 美德( virtue的名词复数 )； 德行； 优点； 长处 | |
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thereby
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| adv.因此，从而 | |
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qualified
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| adj.合格的，有资格的，胜任的，有限制的 | |
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mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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antidotes
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| 解药( antidote的名词复数 )； 解毒剂； 对抗手段； 除害物 | |
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etiquette
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| n.礼仪，礼节；规矩 | |
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contingency
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| n.意外事件，可能性 | |
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expedient
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| adj.有用的，有利的；n.紧急的办法，权宜之计 | |
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compliance
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| n.顺从；服从；附和；屈从 | |
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feat
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| n.功绩；武艺，技艺；adj.灵巧的，漂亮的，合适的 | |
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admiration
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| n.钦佩，赞美，羡慕 | |
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scrupulously
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| adv.一丝不苟地；小心翼翼地，多顾虑地 | |
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invaluable
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| adj.无价的，非常宝贵的，极为贵重的 | |
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rudiments
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| n.基础知识，入门 | |
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eminently
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| adv.突出地；显著地；不寻常地 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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atoned
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| v.补偿，赎（罪）( atone的过去式和过去分词 )；补偿，弥补，赎回 | |
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gratuitously
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| 平白 | |
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gratuitous
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| adj.无偿的，免费的；无缘无故的，不必要的 | |
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boon
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| n.恩赐，恩物，恩惠 | |
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lamented
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| adj.被哀悼的，令人遗憾的v.（为…）哀悼，痛哭，悲伤( lament的过去式和过去分词 ) | |
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doomed
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| 命定的 | |
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addicted
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| adj.沉溺于....的，对...上瘾的 | |
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sloth
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| n.[动]树懒；懒惰，懒散 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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miserably
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| adv.痛苦地；悲惨地；糟糕地；极度地 | |
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instructor
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| n.指导者，教员，教练 | |
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vowels
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| n.元音，元音字母( vowel的名词复数 ) | |
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consonants
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| n.辅音，子音( consonant的名词复数 )；辅音字母 | |
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syllables
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| n.音节( syllable的名词复数 ) | |
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initiated
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| n. 创始人 adj. 新加入的 vt. 开始，创始，启蒙，介绍加入 | |
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symbolic
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| adj.象征性的，符号的，象征主义的 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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infinitely
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| adv.无限地，无穷地 | |
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incapable
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| adj.无能力的，不能做某事的 | |
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vernacular
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| adj.地方的，用地方语写成的；n.白话；行话；本国语；动植物的俗名 | |
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orthography
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| n.拼字法，拼字式 | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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possessed
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| adj.疯狂的；拥有的，占有的 | |
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nominal
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| adj.名义上的；(金额、租金)微不足道的 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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thwart
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| v.阻挠，妨碍，反对；adj.横(断的) | |
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Buddhism
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| n.佛教（教义） | |
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procured
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| v.（努力）取得， （设法）获得( procure的过去式和过去分词 )；拉皮条 | |
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epidermis
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| n.表皮 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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petroleum
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| n.原油，石油 | |
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penetrating
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| adj.（声音）响亮的，尖锐的adj.（气味）刺激的adj.（思想）敏锐的，有洞察力的 | |
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conversing
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| v.交谈，谈话( converse的现在分词 ) | |
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dwellings
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| n.住处，处所( dwelling的名词复数 ) | |
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vertical
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| adj.垂直的，顶点的，纵向的；n.垂直物，垂直的位置 | |
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beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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meditation
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| n.熟虑，（尤指宗教的）默想，沉思，（pl.）冥想录 | |
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enjoins
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| v.命令( enjoin的第三人称单数 ) | |
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zealously
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| adv.热心地；热情地；积极地；狂热地 | |
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87
follower
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| n.跟随者；随员；门徒；信徒 | |
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88
habitual
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| adj.习惯性的；通常的，惯常的 | |
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89
vigour
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| （=vigor）n.智力，体力，精力 | |
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90
inclemency
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| n.险恶，严酷 | |
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