MONASTERY.
Kyoung, . . Bums. Terah, JAr.
Ast'hol, . . . HIND. Wat, SIAM Akora, Math, . . „ Mattam, . . . . TAM.
Monasticism is an essential feature in Buddhism. In the Brahmanical religion, it is only so far con nected with the popular worship that several of the sects are ascetics, and the chiefs or gurus of most of the Hindu temples are also ascetics. Christianity also has several sects whose priests, as in the Romish persuasion, are monks. The Burmese monk is termed Phoungye. Their ranks comprise — (1) the Shin, a novice or postulant ; (2) the Pyit-Shin or Pyin-Sin, a full member of the order ; (3) the Sayah, always a Phoungye, the head of a kyoung ; (4) the Geing oke, the provincial over the monasteries of a district ; and (5) the Sadaw or royal teacher or vicar-general of the order, who manages the affairs of all Burma, British and Independent. The most learned and most famous Sadaw must go forth every morning to beg his daily food, even when tottering, old, and decrepit. In every monastery of Burma, the Kappee-dayaka has a stock of money, which is given in charity to the poor.
In Burma, the Shin or Shin-pyoo, probationer in a Buddhist monastery or kyoung, is admitted by baptism, Shin-pyoo-tlice; to become a believer, usually from 12 years of age. The head is shaved and washed, and the yellow robe assumed, some times only for 24 hours, others all Lent. Monks of Burma and Siam, as they go round every morning, with a begging-bowl strapped around the neck, accept meekly, without word of thanks or glance thrown to the right or left, the food poured in by the pious. About 8 in the morning, they set out in orderly procession in Indian file. On returning they present what they have received to the Buddha.
Lent is a periodical abstaining rite in the re ligions of Christians, Muhammadans, and Buddh ists. With the first of these, the abstinence is only from certain diet articles, for a period of 10 days; Muhaihmadans, for a lunar month, call Ramadan or Raman, between sunrise and sun down, fast and are continent ; but Burmese have a Lenten period of nearly three months' duration. See Myenino.
Literature.— The Burmese Buddhist's sacred book is the Btetaghat. The Wee nee contains
the whole duty of the Burmese monk. The young Buddhists of Burma learn the Payeht gyee and the l'ayah Shekho, Pali sermons and forms of worship, also the Mingola Thoht, Buddhist Beatitudes. Later on they pore over the Abidhamma Konit gyan, the seven books of the most difficult parts of the I3eetaghat, with the Thing-yoh and Thaddah. Their lay literature consists of beast tales, fables of animals, with the Nataka or drama, from Nitta, a dancer, or the Pooay or Pwe, a dramatic per formance. Amusement usually winds up with a dramatic performance, called a pwe or pooay.
Burmese Buddhists have ten commandments, five of them obligatory on all Buddhists at all times, viz. Do not take any life ; nor steal ; nor commit adultery ; nor lie ; nor drink intoxicating liquor. And five incumbent on laymen only on sacred days and Lent, viz. Do not eat after midday ; not to sing, dance, or play on any musical instrument; not to use cosmetics, or colour the face ; not to sit, stand, or sleep on platforms or elevated places not proper for them ; and not to touch gold or silver.
Monks of Burma use rosaries of Canna Indica, which they believe sprang from Shin Gautama's blood. Hermits of Burma, called Ya-theht, are not numerous, though the cells in the rocks above Nyoung Oo near Pagahon, near Old Mandalay Hill, and at other parts of the Irawadi, continue to receive occupants.
In Burma, within the enclosing parawoon or wooden rail of the Burmese kyoung all is sacred, and the laity, when they enter, take off their shoes and carry them in their hands. This applies to the highest in the land ; and when a prince or Min-gyee arrives on an elephant, he dismounts at the monastery gate, and enters reverently barefooted. Mandalay Hill is held sacred, and rescued fowls are sent to it. There are great turtle in a tank at the Arakan pagoda. They are held sacred, and are fed by the pious. In March 1879 the tank dried up, and many died before water could be brought from the river. The circumstance was supposed to be an indica tion of the displeasure of the Nats, at the shedding of the royal blood in February by king Theba•.