Note 5 — Chapter VIII

The narrative of Buddha's reception in his father's royal city suggests two reflections. The first is, that the saying Nemo Propheta in suâ patriâ was as true in the days of Gaudama as it has been in subsequent ages. The mountains of Kapilawot had often re-echoed the praises of Buddha and the recital of his wonderful doings. The splendid retinue of twenty thousand distinguished converts that attended his person, the hitherto unwitnessed display of miraculous powers, &c.,—all these peculiarly remarkable circumstances seemed more than sufficient to secure for him a distinguished reception among his kinsmen, who ought to have been proud of being connected with him by the ties of relationship. Such, however, was not the case. Actuated by the lowest feelings of base jealousy, his relatives refused to pay him the respect he was so well entitled to. Their wretched obduracy was to be conquered by the awe and fear his miraculous power inspired.

The second reflection suggested by the recital of the ceremonies observed on the occasion of Buddha's reception in his native country is the truly pleasing fact of seeing the weaker sex appearing in public divested of the shackles put upon it by oriental jealousy. In Burmah and Siam the doctrines of Buddhism have produced a striking, and, to the lover of true civilisation, a most interesting result, viz., established the almost complete equality of the condition of women with that of men. In those countries women are not miserably confined in the interior of their houses, without the remotest chance of ever appearing in public. They are seen circulating freely in the streets; they preside at the comptoirs, and hold an almost exclusive possession of the bazaars. Their social position is more elevated in every respect than that of the persons of their sex in the regions where Buddhism is not the predominating creed. They may be said to be men's companions, and not their slaves. They are active, industrious, and by their labours and exertions contribute their full share towards the maintenance of the family. The marital rights, however, are fully acknowledged by a respectful behaviour towards their lords. In spite of all that has been said by superficial observers, I feel convinced that manners are less corrupted in those countries where women enjoy liberty, than in those where they are buried alive by a barbarous and despotic custom in the grave of an opprobrious and vice-generating slavery. Buddhism disapproves of polygamy, but it tolerates divorce. In this respect the habits of the people are of a damnable laxity. Polygamy is very rare in Burmah among the people. This nefarious and anti-social practice is left to the magnates of the land, from the king down to a petty myowon, who make a part of their greatness consist in placing themselves above public opinion, above moral and religious precepts, for enjoying the unrestrained gratification of the basest appetite. Though divorce be a thing of common occurrence, it is looked upon as an imperfection, merely tolerated for the sake of human frailty.