Part 10 (1/2)

FESTIVALS

'The law is sweet, filling the soul with joy.'

_Saying of the Buddha._

The three months of the rains, from the full moon of July to the full moon of October, is the Buddhist Lent. It was during these months that the Buddha would retire to some monastery and cease from travelling and teaching for a time. The custom was far older even than that--so old that we do not know how it arose. Its origin is lost in the mists of far-away time. But whatever the beginning may have been, it fits in very well with the habits of the people; for in the rains travelling is not easy. The roads are very bad, covered even with water, often deep in mud; and the rest-houses, with open sides, are not very comfortable with the rain drifting in. Even if there were no custom of Lent, there would be but little travelling then. People would stay at home, both because of the discomfort of moving, and because there is much work then at the village. For this is the time to plough, this is the time to sow; on the villagers' exertions in these months depends all their maintenance for the rest of the year. Every man, every woman, every child, has hard work of some kind or another.

What with the difficulties of travelling, what with the work there is to do, and what with the custom of Lent, everyone stays at home. It is the time for prayer, for fasting, for improving the soul. Many men during these months will live even as the monks live, will eat but before mid-day, will abstain from tobacco. There are no plays during Lent, and there are no marriages. It is the time for preparing the land for the crop; it is the time for preparing the soul for eternity. The congregations on the Sundays will be far greater at this time than at any other; there will be more thought of the serious things of life.

It is a very long Lent--three months; but with the full moon of October comes the end. The rains then are over; the great black bank of clouds that walled up all the south so long is gone. The south wind has died away, and the light, fresh north wind is coming down the river. The roads are drying up, the work in the fields is over for a time, awaiting the ripening of the grain. The damp has gone out of the air, and it is very clear. You can see once more the purple mountains that you have missed so long; there is a new feeling in the wind, a laughter in the suns.h.i.+ne, a flush of blossom along the fields like the awakening of a new joy. The rains are gone and the cool weather is coming; Lent is over and gladness is returned; the crop has been sown, and soon will come the reaping. And so at this full moon of October is the great feast of the year. There are other festivals: of the New Year, in March, with its water-throwing; of each great paG.o.da at its appointed time; but of all, the festival at the end of Lent is the greatest.

Wherever there are great paG.o.das the people will come in from far and near for the feast. There are many great paG.o.das in Burma; there is the Arakan paG.o.da in Mandalay, and there was the Incomparable paG.o.da, which has been burnt; there are great paG.o.das at Pegu, at Prome, at many other places; but perhaps the greatest of all is the Shwe Dagon at Rangoon.

You see it from far away as you come up the river, steaming in from the open sea, a great tongue of flame before you. It stands on a small conical hill just behind the city of Rangoon, about two miles away from the wharves and s.h.i.+pping in the busy river. The hill has been levelled on the top and paved into a wide platform, to which you ascend by a flight of many steps from the gate below, where stand the dragons. This entrance-way is all roofed over, and the pillars and the ceiling are red and painted. Here it was that much fighting took place in the early wars, in 1852 especially, and many men, English and Burmese, were killed in storming and defending this strong place. For it had been made a very strong place, this holy place of him who taught that peace was the only good, and the defences round about it are standing still. Upon the top of this hill, the flat paved top, stands the paG.o.da, a great solid tapering cone over three hundred feet high, ending in an iron fretwork spire that glitters with gold and jewels; and the whole paG.o.da is covered with gold--pure leaf-gold. Down below it is being always renewed by the pious offerings of those who come to pray and spread a little gold-leaf on it; but every now and then it is all regilt, from the top, far away above you, to the golden lions that guard its base. It is a most wonderful sight, this great golden cone, in that marvellous sunlight that bathes its sides like a golden sea. It seems to shake and tremble in the light like a fire. And all about the platform, edging it ere it falls away below, are little shrines, marvels of carven woodwork and red lacquer. They have tapering roofs, one above another, till they, too, end in a golden spire full of little bells with tongues. As the wind blows the tongues move to and fro, and the air is full of music, so faint, so clear, like 'silver stir of strings in hollow sh.e.l.ls.'

In most of these shrines there are statues of the great teacher, cut in white alabaster, glimmering whitely in the l.u.s.trous shadows there within; and in one shrine is the great bell. Long ago we tried to take this great bell; we tried to send it home as a war trophy, this bell stolen from their sacred place, but we failed. As it was being put on board a s.h.i.+p, it slipped and fell into the river into the mud, where the fierce tides are ever coming and going. And when all the efforts of our engineers to raise it had failed, the Burmese asked: 'The bell, our bell, is there in the water. You cannot get it up. You have tried and you have failed. If we can get it up, may we have it back to hang in our paG.o.da as our own again?' And they were told, with a laugh, perhaps, that they might; and so they raised it up again, the river giving back to them what it had refused to us, and they took and hung it where it used to be. There it is now, and you may hear it when you go, giving out a long, deep note, the beat of the paG.o.da's heart.

There are many trees, too, about the paG.o.da platform--so many, that seen far off you can only see the trees and the paG.o.da towering above them.

Have not trees been always sacred things? Have not all religions been glad to give their fanes the glory and majesty of great trees?

You may look from the paG.o.da platform over the whole country, over the city and the river and the straight streets; and on the other side you may see the long white lakes and little hills covered with trees. It is a very beautiful place, this paG.o.da, and it is steeped in an odour of holiness, the perfume of the thousand thousand prayers that have been prayed there, of the thousand thousand holy thoughts that have been thought there.

The paG.o.da platform is always full of people kneeling, saying over and over the great precepts of their faith, trying to bring into their hearts the meaning of the teaching of him of whom this wonderful paG.o.da represents the tomb. There are always monks there pa.s.sing to and fro, or standing leaning on the pillars of the shrines; there are always a crowd of people climbing up and down the long steps that lead from the road below. It is a place I always go to when I am in Rangoon; for, besides its beauty, there are the people; and if you go and stand near where the stairway reaches the platform you will see the people come up. They come up singly, in twos, in groups. First a nun, perhaps, walking very softly, clad in her white dress with her beads about her neck, and there in a corner by a little shrine she will spread a cloth upon the hard stones and kneel and bow her face to the great paG.o.da. Then she will repeat, 'Sorrow, misery, trouble,' over and over again, running her beads through her fingers, repeating the words in the hope that in the end she may understand whither they should lead her. 'Sorrow, misery, trouble'--ah! surely she must know what they mean, or she would not be a nun. And then comes a young man, and after a reverence to the paG.o.da he goes wandering round, looking for someone, maybe; and then comes an old man with his son. They stop at the little stalls on the stairs, and they have bought there each a candle. The old man has a plain taper, but the little lad must have one with his emblem on it. Each day has its own sign, a tiger for Monday, and so on, and the lad buys a candle like a little rat, for his birthday is Friday, and the father and son go on to the platform. There they kneel down side by side, the old man and the little chubby lad, and they, too, say that all is misery and delusion.

Presently they rise and advance to the paG.o.da's golden base, and put their candles thereon and light them. This side of the paG.o.da is in shadow now, and so you can see the lights of the candles as little stars.

And then come three girls, sisters, perhaps, all so prettily dressed, with meek eyes, and they, too, buy candles; they, too, kneel and make their devotions, for long, so long, that you wonder if anything has happened, if there has been any trouble that has brought them thus in the sunset to the remembrance of religion. But at last they rise, and they light their little candles near by where the old man and the boy have lit theirs, and then they go away. They are so sad, they keep their faces so turned upon the ground, that you fear there has been something, some trouble come upon them. You feel so sorry for them, you would like to ask them what it all is; you would like to help them if you could.

But you can do nothing. They go away down the steps, and you hear the nun repeating always, 'Sorrow, misery, trouble.'

So they come and go.

But on the festival days at the end of Lent it is far more wonderful.

Then for units there are tens, for tens there are hundreds--all come to do reverence to the great teacher at this his great holy place. There is no especial ceremony, no great service, such as we are accustomed to on our festivals. Only there will be many offerings; there will be a procession, maybe, with offerings to the paG.o.da, with offerings to the monks; there will be much gold-leaf spread upon the paG.o.da sides; there will be many people kneeling there--that is all. For, you see, Buddhism is not an affair of a community, but of each man's own heart.

To see the great paG.o.da on the festival days is one of the sights of the world. There are a great crowd of people coming and going, climbing up the steps. There are all sorts of people, rich and poor, old and young.

Old men there are, climbing wearily up these steps that are so steep, steps that lead towards the Great Peace; and there are old women, too--many of them.

Young men will be there, walking briskly up, laughing and talking to each other, very happy, very merry, glad to see each other, to see so many people, calling pleasant greetings to their friends as they pa.s.s.

They are all so gaily dressed, with beautiful silks and white jackets and gay satin head-cloths, tied with a little end sticking up as a plume.

And the girls, how shall I describe them, so sweet they are, so pretty in their fresh dresses, with downcast eyes of modesty, tempered with little side-glances. They laugh, too, as they go, and they talk, never forgetting the sacredness of the place, never forgetting the reverences due, kneeling always first as they come up to the great paG.o.da, but being of good courage, happy and contented. There are children, too, numbers and numbers of them, walking along, with their little hands clasping so tightly some bigger ones, very fearful lest they should be lost. They are as gay as b.u.t.terflies in their dress, but their looks are very solemn. There is no solemnity like that of a little child; it takes all the world so very, very seriously, walking along with great eyes of wonder at all it sees about it.

They are all well dressed who come here; on a festival day even the poor can be dressed well. Pinks and reds are the prevailing colours, in checks, in stripes, mixed usually with white. These colours go best with their brown skins, and they are fondest of them. But there are other colours, too: there is silver and green embroidery, and there are shot-silks in purple and orange, and there is dark blue. All the jackets, or nearly all the jackets, are white with wide sleeves, showing the arm nearly up to the elbow. Each man has his turban very gay, while each girl has a bright handkerchief which she drapes as she likes upon her arm, or carries in her hand. Such a blaze of colour would not look well with us. Under our dull skies and with our sober lights it would be too bright; but here it is not so. Everything is tempered by the sun; it is so brilliant, this sunlight, such a golden flood pouring down and bathing the whole world, that these colours are only in keeping. Before them is the gold paG.o.da, and about them the red lacquer and dark-brown carving of the shrines.

You hear voices like the murmur of a summer sea, rising and falling, full of laughter low and sweet, and above is the music of the fairy bells.

Everything is in keeping--the s.h.i.+ning paG.o.da and the gaily-dressed people, their voices and the bells, even the great bell far beyond, and all are so happy.

The feast lasts for seven days; but of these there are three that are greater, and of these, one, the day of the full moon, is the greatest of all. On that day the offerings will be most numerous, the crowd densest.