Part 10 (2/2)

That was a terrible affliction, to the people not less than to the king.

On all occasions of state,--court receptions, for example,--the white elephant, gorgeously arrayed, is stationed on the right of the inner gate of the palace, and forms an indispensable as well as a conspicuous figure in the picture.

When the Siamese amba.s.sadors returned from England, the chief of the emba.s.sy--a man remarkable for his learning and the purity of his character, who was also first cousin to the Supreme King--published a quaint pamphlet, describing England and her people, their manners and customs and dwellings, with a very particular report of the presentation of the emba.s.sy at court. Speaking of the personal appearance of Queen Victoria, he says: ”One cannot but be struck with the aspect of the august Queen of England, or fail to observe that she must be of pure descent from a race of goodly and warlike kings and rulers of the earth, in that her eyes, complexion, and above all her bearing, are those of a beautiful and majestic white elephant.”

XVII. THE CEREMONIES OF CORONATION.

On the morning of the 3d of April, 1851, the Chowfa Mongkut, after being formally apprised of his election by the Senabawdee to the supreme throne, was borne in state to a residence adjoining the Phrasat, to await the auspicious day of coronation,--the 15th of the following month, as fixed by the court astrologers; and when it came it was hailed by all cla.s.ses of the people with immoderate demonstrations of joy; for to their priest king, more sacred than a conqueror, they were drawn by bonds of superst.i.tion as well as of pride and affection.

The ceremony of coronation is very peculiar.

In the centre of the inner Hall of Audience of the royal palace, on a high platform richly gilded and adorned, is placed a circular golden basin, called, in the court language, _Mangala Baghavat-thong_, ”the Golden Circlet of Power.” Within this basin is deposited the ancient _P'hra-batt_, or golden stool, the whole being surmounted by a quadrangular canopy, under a tapering, nine-storied umbrella in the form of a paG.o.da, from ten to twelve feet high and profusely gilt. Directly over the centre of the canopy is deposited a vase containing consecrated waters, which have been prayed over nine times, and poured through nine different circular vessels in their pa.s.sage to the sacred receptacle.

These waters must be drawn from the very sources of the chief rivers of Siam; and reservoirs for their preservation are provided in the precincts of the temples at Bangkok. In the mouth of this vessel is a tube representing the pericarp of a lotos after its petals have fallen off; and this, called _Sukla Utapala Atmano_, ”the White Lotos of Life,”

symbolizes the beauty of pure conduct.

The king elect, arrayed in a simple white robe, takes his seat on the golden stool. A Brahmin priest then presents to him some water in a small cup of gold, lotos-shaped. This water has previously been filtered through nine different forms of matter, commencing with earth, then ashes, wheaten flour, rice flour, powdered lotos and jessamine, dust of iron, gold, and charcoal, and finally flame; each a symbol, not merely of the indestructibility of the element, but also of its presence in all animate or inanimate matter. Into this water the king elect dips his right hand, and pa.s.ses it over his head. Immediately the choir join in an inspiring chant, the signal for the inverting, by means of a pulley, of the vessel over the canopy; and the consecrated waters descend through another lotos flower, in a lively shower, on the head of the king. This shower represents celestial blessings.

A Buddhist priest then advances and pours a goblet of water over the royal person from the bed of the Ganges. He is then arrayed in regal robes.

On the throne, which is in the south end of the hall, and octagonal, having eight seats corresponding to eight points of the compa.s.s, the king first seats himself facing the north, and so on, moving eastward, facing each point in its order. On the top step of each seat crouch two priests, Buddhist and Brahmin, who present to him another bowl of water, which he drinks and sprinkles on his face, each time repeating, by responses with the priests, the following prayer:--

_Priests_. Be thou learned in the laws of nature and of the universe.

_King_. Inspire me, O Thou who wert a Law unto thyself!

_P_. Be thou endowed with all wisdom, and all acts of industry!

_K_. Inspire me with all knowledge, O Thou the Enlightened!

_P_. Let Mercy and Truth be thy right and left arms of life!

_K_. Inspire me, O Thou who hast proved all Truth and all Mercy!

_P_. Let the Sun, Moon, and Stars bless thee!

_K_. All praise to Thee, through whom all forms are conquered!

_P_. Let the earth, air, and waters bless thee!

_K_. Through the merit of Thee, O thou conqueror of Death! [Footnote: For these translations I am indebted to his Majesty, Maha Mongkut; as well as for the interpretation of the several symbols used in this and other solemn rites of the Buddhists.]

These prayers ended, the priests conduct the king to another throne, facing the east, and still more magnificent. Here the insignia of his sovereignty are presented to him,--first the sword, then the sceptre; two ma.s.sive chains are suspended from his neck; and lastly the crown is set upon his head, when instantly he is saluted by roar of cannon without and music within.

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