Zécvv0c00x AdVdal’ VINI 9 EPIC ai Rese Wiuass ue eae Ube uomnronieay wn wIA dO AL ISMSAINN SUED EL AALS i nat i UNIVERSITY OF MI NI 44227 NT = === | a : Sa eaook =—S“ o S A (S 2 C DSSUED eee heehee ooh pepegee TETELPET TEE SALAMI AEISAITSUIEATEATISe eel ieli evi aitiii ti telii es bal Ma i SER ea : bie Ff fr, “by PE Pld eed F ete ‘> - '¥- : Teiitiletirerieeiar Rrivcrtesitettbeni ice ne 4 fi T Tie ae b Lteriae THESE Peri reieeil bee t SITLeti tat i iat at, De PATI ESI ESET Eee ESTO tied i Le t- + : ALDERMAN OC UNIVERSITY CHARLOTTESVILLE. VIRGINIA preen ' , — ce 36 Exe TIERS TURTLE, POSPCTRSTOCAISCSUCTECETECSERCET CC ER COUT Tier eddecegieaindaeg thle Tre 1 rene rte Tere MASUUALNCUA LUTE CIANILETIECINTIFECITECTIEIIEELIT TIER ETRE TARTS, TERRILL LEI ' eee eere es). tee JELEEE ET APECEST ESTOS CCM rer reir \ y MAP RALS. we ‘ . “ . ee ere rT, rag) Stree Z ar eee: | } a }eh we a 5 ee oe *.* Fp ed ee pl a a ae 4 j ; Pt ' } } nee Sem pan A ae oes < _ par ind otek rs ae y one <4 rs ef Ses a a hae eee . ee — . ‘ yn eer ae ne ar ee be ora Pa: ; ae ee OUR EE APU ERE EAU AER) ERB UPRTASEI ER ELER TE I 5 TERT ETRE OT OUR Cer yey PEOTESULSANPATESEDESSOAAETCEEC COURT ICT TES Tr Cea eee danedgtacipeatead (cedecgeeatre tec queavectes fi ety ae i PUAPIRS UR Sete Cheeta eri ge ADLLEATEALASETSCUSTISESIIESETC RICA EISTIPERELSTIOR IRI REPLITIRL ERIE REET REA AT ERTL E LE MS PILE CI eat ieh aise etibats Al bet sire bot Tal! Coles CUreer ts SELTPASIPSCPSTIS ICSI Oe irretiieiretivarrer(s: (frortevtboserpeareray apes len sil > . nINSIGHT INTO THE FAR EASTehaael TT ELetta tk TEA EPETIT: ELFTCTETILaAL: eh EERE ER TERE RR ETE URL ECE TECTITUTEUITNTT ERTL COLECCESI Letra TeSLEeLE LEE Site tr ererrey: ta) cet ean ie SETTERrt rey a o ‘ i ft? ' -. . ' inet A iL tha ead rte \ i SET i Tt trate : f F Tiga) Tan 7 " eit it 7. ERT. aeait eer #! 7 } tl ThEen beets fa 7) ieee rea. TE t en) .| TPE: ieee tit eel Ny p tak sera ier Ye 7. ‘iar thedl EET #8 thal i a A ah . Pea i : rea r ; a i rb ' ‘ & ‘ tT ty eee ! , i 4 . i ieaal S ’ a PART cy ’ > i i . - eae i T2eh teat) cEr! 7 a A erat Tit ei i,t - ‘ LAST) Tera: r r i i - Seth iie¢ ak cer tc) Tek i - Y a tak NE Te EEE ‘ A 7. hey ee J . : ’ . 5 ii Pee, Be A Deh rar ri 7 7. ; ti ii it 1? at ott . i tae rr ae ae tad aol i SRLALEEEPRDEEPSATERES 14} - SISTER SANGHAMITTA ERARRUCEAL ERRIEALLRAD ERD FRARITEIT UII Reis TIPTETERELECEEL ETE Cebededapheduaaey Abin Tether lied Th i : / 5 : cb seh tee YE Ere rer tiie (pesthe tp dye , i — ca oa ae ee esINSIGHT INTO THE FAR EAST BY MARIE DE S. CANAVARRO AUTHOR OF LirE—E AND TEACHINGS OF ABBER EFFENDI, A JUNGLE TRAGEDY, ETC, KC. STRICKLAND PUBLISHING CO., Hollywood, CaliforniaTPL PTET TEST = + i " i | ' ~~ a - - a es = a a Seeing sae - +t: - - - . % o 5 ee | j Hi 7 i ’ 1 TST. acca Tha: TELIA, PEDESTERCTECULAILEREIESTINTICEEEERLITILI ELLE TEER eit ifs at } Al. Pay i) PREPRESS TOPS aie festdbedeya Pra ire T ieTHIS BOOK IS LOVINGLY INSCRIBED TO THE GREAT TEACHERS OF THE ORIENT WHO CONSECRATE THEIR LIVES TO LOVE AND SERVICETETeEL ATtiTel ese: CA ERS ESALEA ALLA LLL { a s* iz a EP ES TE ALASELRULATIFEOLIECEESITECETR INTEC eat iat PARIEALDAALSLED TESST ECTS ATER ST tT ' Lh TieLe TER ee er eer " La) UEC aL ,INTRODUCTION East and West are but two points on the horizon, and as we extend our vision these apparently two distant points come closer and closer until they blend in unity. ‘Insight Into the Far East” and insight into the far West implies only one insight, and that is, to look into the heart of larger humanity. When the eye of the Occident is turned upon the mysterious East, as it is so generally termed, it often is daz- Zled, perplexed and confused by the endless variety it finds, and this usually results in gross misconception in regard to the true import of the Eastern soul. In order to know the heart of the East, one must be willing not merely to look on the surface, but to gain an insight into the deeper instincts of the human soul. Therefore, whenever there is a sincere attempt to know the life, the habits, the colour, the form, the faith and the eternal verity of the ancient world of culture, it must find a welcome from all sincere thinkers and believers in larger unity. We may travel and travel and travel and always we travel among strangers; but when our sight of understand- ing is unfolded then no matter how far and how distant the place, always we find ourselves among our fellow- beings and kinsmen. The author of this volume aims with sincerity of purpose to find this human kinship even in the far East, and when one touches the life of the far Fast with the hand of love and sanctity, it produces a note of harmony which must ever convince us that the true heart of the East and the true heart of the West are made of one substance, and that we cannot love one without loving the other. PARAMANANDA. Ananda-Ashrama La Crescenta, Calif., September 14, 1925.SLSETSEPE SITE ere PEPER EU OEE CTE PEE). LACERELECELIIEESIIT TI e cet esietiieers TT ERIESEREAISRIE RAI EEL LL i ARIEALRSSP SSID EES SOLS ST EAT IESE EAERIOCARR ELS PEAEEI TET AEIECCI UE CET CC rerieiieg Lice T a TIPTETIMTT LL ae, Th CUT. EEEESTT Bi PietiaiePREFACE How few there are who have grasped the true spirit of the teachings of Gautama Sidartha, the Buddha! I shall attempt, in this chapter, to clear away wrong impressions in the minds of those whose only knowledge of the Budd- hist Scriptures has been from translations of the orig- inal texts, more scholarly than faithful to the spirit. When this is done, I shall hope that it will be evident to the reader why I chose this doctrine—the Dharma—as my guide in life, and became a so-called Buddhist. ‘The term “Buddhism” is not used in the Orient. ‘The doctrine preached by the Buddha is a code of Ethics, Phi- losophy and Psychology—such as the founder of that great religion gave to the world—and cannot be called an “ism.” Naturally, in the study of India’s ancient literature, the term Buddhism has been used by the student to indi- cate a religious system, the inner meaning of which, through the obscuration of time or misunderstanding of the lan- guage, was largely unknown to him. Less than fifty years ago, the Buddha was supposed by the Western world to be a mythical god of the Hindoos; now he 1s known to have been a well authenticated his- torical character, and the great religious reformer of his time. About seventy-five years after the attainment of “Para- nibbana” by the Buddha, his doctrines were formulated into written scriptures by his disciples, and a religious order, founded by himself, spread his teachings far and near. Contemporary with this period, one of India’s greatest princes, ““Asoka,” became a devout disciple of the Master and caused to be erected a “Stupa,” upon which were carved Buddhist inscriptions that have remained intact to 3%is itPae. thee Ya a m i ei ett oT EE}. TL thigde } TIPCITS ete ti ratT The AL Insight Into the Far East this day, and are now recognized by savants as among the most authenticated historical records of India. King Asoka also caused to be erected many monuments, temples and monasteries in like commemoration. At this period, the church began amassing wealth and in a short time became very opulent. [he priests became lazy; no longer simple mendicants leading the life of abstinence enjoined by the founder of the order. They became lax in discipline, and so became easy prey to any formidable foe. After this period, other schools of philosophy sprung up, and next we find reappearing the old errors in Brah- manism, which the Teacher had rectified, the downfall of the religion and the revival in which Brahamanism again asserted itself. “The former was hastened by the invasion of Mohammedanism, which struck at the root of the Buddha’s philosophy, because of its wide-spread influence over the peo- ple. “Temples were razed, books burnt, and priests mas- sacred. Many Buddhist priests escaped with their precious scriptures, and it is generally supposed they fled into Thi- bet; therefore one does not find the religion of Buddha in India. Hence, the idea, prevalent among the people of the Occident, that the Buddhist philosophy can be studied in India, is altogether wrong, and this is one of the errors I wish to remove ere I proceed further. A custom prevalent in India at the time of Buddha and even to this day, is that if a man wishes to live a purely spiritual life, he might if he desired, retire from the world, leaving kith and kin, to seek a spiritual teacher. This tra- dition holds the word that Gautama Sidartha left his kingly position and his family, and went into solitude to struggle with “Mara,” the evil one, namely the sensual nature of: man (as Buddha himself afterwards explained) until he overcame evil in himself and attained spiritual enlighten- ment. L 4] SECIEELILLILAI TAH EE ELEALA ALTE PAL Lt) , / ERC EE EN ERTIES EERE EEE eh I ASPRELATIRGALIESIER TI ECEINITECEILEEISTIPEELIRLICELI ELITE ERTL EEE DLEALEAA EATER in] POLL APDALT AICO ier ce ie aE Py , . " ae ' : isInsight Into the Far East ‘The system Buddha put forth bears traces of the teach- ings of his masters; yet, on the other hand, it differs greatly, in its fundamental principles, from all other schools of religious philosophy of India. The most prominent feat- ures of the philosophies and religious teachings of this great leader and reformer are his ethical doctrines, a few of which I will collate in this introduction, so that the reader may the better be able to follow the trend of thought In the narration, which follows, of the four years that I lived as a Buddhist devotee. These I give because they have been helpful to me, and some among my readers may find them also helpful to them :— ‘It is of the nature of things to perish.” Buddha. it is the law.”’ ‘All component parts must dissolve “Be ye lights unto yourselves, for the gods cannot help you; only truth can save you.” “By oneself evil is done; by oneself one suffers.” “By oneself evil is left undone; by oneself one is puri- fedane ‘Purity and impurity belong to oneself; no one can purify another.” These quotations are from the Dharmapada, the book of laws given as a guide in life. Asceticism, mortification, and phenomena, popular meth- ods resorted to in those days for the attainment of spiritu- ality, were all wrong, Buddha declared.ieaqe TEU Lice. : re ie TEAITERIAERETERILLALLAI LL iets OPE eV rr? Ate { eid PETRA TAG AD : ’ 4 : ; 7 Pau aa Tal ft ‘ ’ PECPATISTISEDE ESTE Cire ire TCL Peete a ae ULAR URS E RAE TAT: eretieeilitieg Treacer PRED ST a aINSIGHT INTO THE FAR EAST CHAPARH Rel RELIGIOUS ORDERS FOUNDED BY THE BUDDHA Owing perhaps to the infusion of a new spirit into the old beliefs and to the unique method of salvation set forth by the Buddha himself, there was but little opposition at first to his teachings. What little there was, he met in such a loving and tolerent manner that it gave way be- fore the majesty and power of his personality. More- over, he declared that he merely set up that which had been thrown down, and thus he honored the Vedas; the Hin- doos’ most sacred Scriptures were not in any way attacked. There was much that was conciliatory in this procedure; and in fact, he admitted into the horizon of his religion from the philosophies of his day all that was not harmful to his general religious beliefs. In a book of the rules regulating the daily life of the priests, minute details are entered regarding their daily food, what it should be and how and where it should be eaten. He allowed the people to be the judges of the priests in matters concerned with their outward lives, and whenever a complaint was made by the former of any neglect or misdeed on the part of the latter, he at once issued an order to the brothers, or organized body of priests, forbidding the thing complained of. “The people kept more or less he‘ tas ae A | Cet) ta Tat ’ iCeiviietiL Treiy eae Insight Into the Far East to their old traditions, which became to an extent the laws of the order after the death of the Buddha. So far as history shows, the Buddha was-the-first-re- former who placed woman on a level equal with man; in India, previous to his time, women were generally regarded as morally and intellectually inferior to man. Many held the same opinion, regarding the spiritual nature of woman, that the Chinese still hold. Some Indian philos- ophers advanced the opinion that woman’s nature stood in the way of her obtaining the highest power of spiritual advancement; that as she represented reproduction, there- fore her mind belonged to the objective world; that it was held there for the purpose of creating, the proof of this lying in the fact that woman’s nature craved something objective, if it were only her household goods. But when the Buddha was asked about woman’s ability to attain to the highest heaven, he replied in a beautiful stanza from an Oriental poem. “Do not touch the altar flowers with unwashed hands, Hast thou no feeling of sanctity?” He further said that there was no reason why a woman should not attain to the highest state of spirituality; that family, home and objects did not stand in the way of spiritual advancement, if the mind could be set free from its clinging. After Buddha had established his order for priesthood, his aunt (who was also his foster mother) together with his wife and other female disciples, desired to live the homeless life. At their request he established an order for women. About the establishment of this latter order, it seems the Buddha showed some reluctance in the beginning. His aunt appealed repeatedly to him, but he long remained mute to her appeals. One day after walking a long distance to the place where he was stopping, she made a specially strong [8 ] SE LERITESEIERIEEELE ; a * FERTIL ACEALE ELS ASAT EULEUTEOTITECUSSETICEI A TISCI LATTE ATI EL c Tee, ASL Aer errry : Tt ee hbide ite )Insight Into the Far East request to be taken into the order; in fact a faithful fol- lower interceeded in her behalf and the Buddha finally gave his consent. So Prayjapata (the aunt) obtained permission from the Buddha to. found a separate order for women. Rules wer formulated similar to those laid down for the guidance of the priests. [his order became known as the order of Priestesses; Monasteries were built for them and they be- came a great power throughout India. The vows taken by the candidate upon entering the order, were supposed to be binding for life; yet it was pos- sible to renounce them. If any felt themselves unfit in mind to follow these rules, they were at liberty to in- form the rest of the community and to take off the robe. This act, on the part of a priestess, was not looked upon as a disgrace, nor was she for this reason considered a weak sister; the view taken was simply that such a person had not yet finished with the experiences of life, and had yet some work to do in the world. “The entrance vows were not given to any person, but to the spirit of truth and to one’s own conscience. Prayjapata, the first to be ordained by the Buddha, was empowered to give the ordination to all female applicants, and the power invested in her was trans- mitted to those who after her became the heads of the Insti- tution. It is supposed that there was but one female order founded in Buddha’s lifetime. “There are authenticated accounts of women who became Arhats (spiritually en- lightened) later, and it is supposed that these directed the founding of other orders. At all events it was principally the priestesses who spread the Buddhist religion, to Ceylon, Burma, Thibet, China, etc. Sanghamitta, the daughter of Asoka the great king of India, is said to have been an Arhat, and it was she who bestowed the first ordination in Ceylon and who founded Le] the first convent there.tiaved ttt REEDS TE TOTP ; Pay Insight Into the Far East There is a legend, found in the ancient history of Ceylon in which Sanghamitta is said to have brought with her, from India, a branch of the original Bow tree under which the Buddha attained to enlightenment; and which says that at the time of her arrival in Ceylon a miracle happened in this wise: ‘The branch carried by Sanghamitta was taken from her by spirits, carried through the air to Annuradhapuda and there planted by them. However, there is authentic history concerning this Bowdhi tree; a branch of it was brought from India and planted there. It is still alive and is supposed to be the oldest historical tree in the world. Events have verified Buddha’s prediction as to the decay of the order; but whether this was hastened by the ad- mission of women is a question now difficult to determine. After the fourth century A.D. the Buddhist worship be- gan to decline in Ceylon, which was then the chief strong- hold of the faith. munities, there started about this time a deterioration,—the As has happened in all religious com- community became lax and other orders less strict were founded. Fewer and fewer of them became spiritual enough to bestow the Ordination of Priestess, and gradu- ally this latter order died out. Contemporary with this period a Tamil King reigned in Ceylon, who was not a Buddhist and who opposed the religious system of the Buddha. The Tamils are a large proportion of the inhabitants of Ceylon, and are from the south of India. ‘They belong to the ancient Dravidian race. He caused the demolishing of the many convents, and drove the priestesses to seek refuge in private homes. The last convent of any kind in Ceylon could not have been later ‘This resulted in the final decline of the order. than four hundred years ago. Some of the lesser orders of female disciples continued to exist, and exist even yet, but in so corrupt a form that they no longer resemble the original order. [10] TERE eal SERS S ESET ' TT RET TOTS Sa GPOLOR ATES DERG TOC TSR TEER RS F Te keh LE UEAUIEGSULESESEETERTISIIV ELIE SERSEERAITILI CEPR ‘ PPeLee r ERE iT tiedardas 41" ee ED LeInsight Into the Far East As Buddhism grew weak in Ceylon, forms of Hin- dooism sprang up. Religious disturbances began among the people. While in this state of fermentation, the Portu- gese took possession of the southern part of Ceylon, and began forcing Christianity at the point of the sword upon the inhabitants. After the Portugese came the Dutch, then the English. Whole families were forced to embrace Christianity, change their names by taking Christian names, and attend Christian churches. Buddhist priests were persecuted and driven from their temples in all the most important towns, and were stoned in the streets of Colombo; and before the sixties of the 19th century a yellow-robed priest was hardly ever seen on the island. In fact their order had ceased to exist until a very recent date. ‘The revival of Buddhism in Ceylon and the renewal of the order of Buddhist priesthood was due more or less to the visit of Madam B. and Colonel O. about the year 1876. “The sympathies of these visitors and their active propaganda of Buddhism, spurred the natives into activity. It was at about this time that the Buddhists of Ceylon asserted their religious rights and demanded from the British government permission for their priests to persue their calling unmolested. The English governor heard and gave attention to their demands. A temple ordinance was passed to protect the priests and the remaining wealth of the temples. During the years preceeding this period, there had been no ordination of priests; the few isolated ones stationed here and there in the villages, had merely put on the yellow- robe and passed as priests, but after this they sent to Siam and Burmah for ordained priests and the order was again established. After the fall of Buddhism in India and Ceylon, their women fell from the high position in which the Buddha had placed them. ‘The order (if such it may be called) of BeaSues ee i eaeeey. Insight Into the Far East uh fl female devotees that now exists in Ceylon, is a surviving remnant of one of the many less rigid orders founded after the original order of priestesses. “These devotees are called Upasikas (female devotees). Besides the order for women, there is one for men, of which the members are called Upasaka (male devotees) bearing about the same relation to the priests, as the Upasikas do to the priestesses. Here unfortunately many of the followers of both these so-called low orders are more or less lawless beggars; many of whom live anything but pure lives. They do not live in communities, but are found in small detach- ments; men and women together in temples or wan- dering mendicants. “The women are under the influence of the priests and pass their time serving them either in begging for the temples or by personal service. “They are uneducated, and all the knowledge they possess of Budd- hism consists of a few rules relating to conduct, the chief of which is that prohibiting them taking food after mid- day, and a few stanzas from the scriptures taught them orally by their instructors. Indeed the lives of these poor women are blots on the fair fame of the Buddhist philosophy, and it is best to throw over them the veil of charity. Of the real order of Upasikas, I must now speak more in detail, since it is this community which I, at one time joined in Ceylon. As far as I can learn there is no ordina- tion belonging to the order. The vows may be taken for any period of time, or they may be kept for life. The usual way followed for becoming an Upasika is to retire from worldly occupations for a time under the guidance of a teacher for the purpose of undergoing mental and spiritual training. When the applicant is duly qualified according to the rules and in the opinion of the teacher, both repair to a temple and in the presence of an ordained priest the five precepts are taken, for a time specified. [12] ATIF IIAELIST UTE ‘ TTT td Te: he SUPA PSAP EALES OUEST AGT SST EATS Ren eT o55ee RAMEREREYY: receeeaterite dati TREE EET } ' A pepper eo pe tna ti AtLALLESSIPECIEELCOUTe TI CCCI LS CIeUieChEEI Eri TAKT PAL TAKER ELLE RTER TISAI LEAT EER LET TAH hnta chi eeteetl had fe i wOLee. CUP Te tise rer : to c ce . , ' “a . : Bi TESEPESLS STE Cray eres) (i pentreerCHAPARE Re il HOW I CAME TO EMBRACE BUDDHISM I was reared in the Roman Catholic faith, but never thoroughly espoused it, though I loved going to mass, espe- cially to the Cathedral; the quiet solemnity of the services, the soft coloring, the sublime music, all appealing to my mystic temperament. An unsatisfied craving for something, I knew not what, pursued me. I sought a solution in many ways. First, I took up philanthropic work, then the study of the different sciences. I observed greed, selfishness, and deceit everywhere and in every sphere of life; it seemed to me gone could not suc- ceed in the feverish life of the world without pulling another down. Everything was unreal, artificial, my own life no less so than that of others. Sometimes the empty- ness of my life appalled me; at such times I turned to religion but found no comfort. “Those who profess to live the most pious lives were, upon the whole, the most egotist- ical and selfish of people; they were incesantly wrangling over creeds. ‘The prevalent idea of God as given by the early protestant teachers, and still held as a cornerstone of orthodox theology, confused rather than gave peace. I studied and searched deeply, but everywhere the same old platitudes met me; then my soul cried out, ‘Can I ever find answers to my longings?”” Thus my mind rocked back and forth. Many and many a time in the midst of some gaiety I was overcome by thoughts, too weighty for the moment, and I longed to be out of the stifling atmosphere of pleas- ure, to be far away from it all, doing some noble, useful and sacrificing work, [13]A EPEPTISCLE CCT EST f TUURCIEEEL Tyre LEE SS i a. ATE +} , TECITELL ESE 5 eee. ROePREREERCUCEET SPECT I alia me dre Seb ht S| re AREAL f J , DASA E i ‘ Ake i ae! eer i. : " : ‘ ‘ Trerrerrernereerretrerrrtrs Pree pestis PEARED ALLRIDECISSRELETENRESERATESPTD ASE OVER EES Insight Into the Far East About this time I read a little book entitled Ben-Hur, by Lew Wallace; doubtless my readers know it.. This little book braced up my sinking courage for a short time. In its pages Jesus Christ, the man, came nearer; and as the man came nearer, so did the God. In itself, the Christ legend is a simple little narrative, but so full of human passion, human sorrow and suffering, that it appealed to my soul. At this time, I was living in Honolulu. ‘There were many poor immigrants constantly coming to the island, and among whom there was much suffering. I thought it was a good opportunity to embark in charitable work, so I began visiting these homes of squalor, filth and misery, taking with me food and other necessaries. I used to go from the homes of the wealthy to those of squalor. There I found children, tiny babes whose eye- lids were eaten away by mosquitoes; little ones crying with hunger, cheerless and forlorn. Seeing this I again began to question God’s mercy. After weighing the question spiritually on the one hand, technically and physically on the other, I finally concluded that the task of solving the mystery of God’s love and of the hereafter was beyond my power of understanding. I cave up seeking phenomena and turned inward to the numen, The study of the numina led me back to pheno- mena and then I began to study nature. To do this I retired from society for three years till I had learned to listen to nature’s voice—the music of the spheres. ‘he con- templation of nature,led me to take up a systematic study of the sciences—especially of chemistry and astronomy. These studies opened to my mind a vista heretofore un- fathomed. One thing still troubled me: look wherever I might, into the bowels of the earth or into the vast ocean, into space, everywhere, there was one unwavering law, namely, that one life was sustained by the sacrifice of another. In the waters greater life fed upon the lesser; on land and L14] ri it sfety if Tt TITEAITTie CURR TEOTTTETT er rer ; : t F \ ‘ MH rae) AA PPALTSLTYInsight Into the Far East In space the same law prevailed—it was ever the survival of the fittest. Even man, whom God is said to have made after His own likeness, supported life by killing and con- suming other lives. } At last I left the silence which had meant so much to me during the last three years and came from my retreat, I sought kindred spirits, whom I found in the Theosophical Society. Through connection with this fraternity, I came to know a Buddhist from Ceylon. I told him of my long search for truth, and explained that I had not yet found what I had been seeking. He then told me of the Buddha and his long search for truth. He spoke no ill of anyone, and had sympathy for everything that lived. I became in- terested, and commenced the study of Buddha’s scriptures. In these I came to know the meaning of Christ and that many Christs had lived before Jesus, even before time was, and would live when time had ceased to be. “That Truth (as Buddha had termed what the Christians call God) was above all in reality; that there was a divine law of cause and effect which balanced good and evil and that this law can be reasoned out, also pointing the way to reach this understanding, and that moreover there was nothing preventing any mortal from attaining the same goal, but that the Self, which through ignorance had caused the world often to err, had brought suffering even to the in- nocent. I now knew that I never understood the true teachings of Christ Jesus and that but a few have done so. How can the Occident understand the subtle mind of the Orient, without knowing the Orient? And Jesus the Nazarene was an Oriental. ‘The error of the present teachings of Chris- tianity lies with those who teach the doctrine. “They are too unyielding and ununited. ‘The study of Buddhist scriptures satisfied my craving for Truth and led me to embrace that religion and venerate that concept of my relation to things about me. | L15]. et tad La See titer thot PPTL CARLY: er he ee i = a Fe — i; A . I " a . P| 1 | F 7 |. 44metli7at ¥ ‘La. . 5 : 7 } ‘ , SEAT si a " i J SEPAtrEST PLRTER EES edi eee eri erro ri vedi re . Ft the Tee Tester, i 9 # ; wali Pay 8 ‘ Witz TLRTE ead a) fe + ‘ ; 7 F , Tee iy eer , hs . i d : CHAPTER Ut DECLARATION OF FAITH Being now well convinced that the Buddhist scriptures contained the highest truths, I determined to devote my life to its study and to live according to its precepts. The ques- tion then arose; how and when should I begin my studies! On inquiry I found that the chief seat of correct Buddhist learning was supposed to be in Ceylon, and I therefore se- lected that country as the scene of my future life and work. I was decided that nothing should debar me from car- rying out the resolution to lve for something higher and nobler than heretofore. [his was no society fad or mo- mentary emotion. In the past I had indeed had notions and whims and had acted upon them, as no doubt is the case with almost everyone. ‘The spirit may be strong but flesh is weak. When the time arrived for me to leave home and friends, my heart faltered and the struggle was harder than I had expected. Can the reader understand that a period may come in one’s life when every thought of self has been obliterated and only the one idea of serving the Master remains; this was my case. Yet notwithstanding this fact, it was with a sad and heavy heart that I left home and friends to go alone for the first time out into the world. It was like standing at the portals of death facing the shoreless beyond. I started from San Francisco in August, for New York, intending to sail from there for Ceylon visiting on my way England and France. In New York, I was very kindly received by friends in sympathy with the Buddhist [16] . : * n) ce ere eee TL TESETE TT) TECUTERTCEIILI TEI fy q LORI oT ! PTT fy Qi ; ey . 17,4 4 a 7? Ms S ST RS. | i 7 PUPA T CRUEL Poetry i, BA vali PRALRALASETRELRELECUIP ESTOS TIOCTT ST ieeriie iy LEAL THELIAL LEAL LEELA ER eee TTT wr 4 } +1 F F ifiydy PPSLERE IO SICT OCIS ee rerryercs: (Preerrrie ek igslta hare 5 : osialtInsight Into the Far East movement in America. I also met there a Singhalese Upasaka. He, with other friends, desired much that I should take the Buddhist refuge formula, that 1s, join the Buddhist community while in New York. ‘The time set for the ceremony was the occasion of a farewell reception to be given some Hindoo gentlemen, who were to sail the following day on their return to India and Ceylon. My part in it, as I supposed, was to be entirely simple and unostentatious, merely consisting in re- peating after the Upasaka the five precepts and the Bud- dhist formula. ‘The evening arrived and with it a crowd of people whom I had not in the least expected to see, and further more had hoped not to see. It was not my wish to make a display of what I considered holy. However, a withdrawal was not possible and the ceremony began in due time and finished without a break. ‘There had been a platform erected at the end of the hall and upon this the ceremony was performed. It had been beautifully decorated with flowers and ferns. “[he whole scene was like some fairy land or some mystic, faraway enchanting vision; the lights, the flowers, the soft colorings, and the kindly expectant faces made an exquisitely touching whole; the Upasaka 1n his long flowing robes of orange lending a dignity and solemnity to the occasion which impressed everyone pres- ent and gave to each a mental picture long to be remem- bered. Most of my readers probably know little about the simple and impressive ceremonies of the Buddhist faith. I will give an outline of this one: The Upasaka and I stood upon the platform with a table between us; in his hand he held a white rose, symbol of purity; in mine was a red one, symbol of life, and upon the table was a bouquet of red and white roses. Hidden among the flowers was the end of a yellow silk thread, which the Upasaka took in his hand and then passed to me, then it was carried around encircling the audience and 7a7 Tit ie Title tatia Insight Into the Far East brought back to the platform and placed among the flowers. This act symbolized the common origin and common end of all things, while the flowers symbolized the imper- manency of all composite things, their fragrance but a passing breath and their beauty but a dream. At the request of the Upasaka, all stood while he recited, I following him, an Invocation to the Buddha. This invocation was in Pali, the language in which the scriptures are written. Imagine my consternation to find that the newspaper reporters, who had been present, not having understood the Import of the ceremony, supposed that I had taken some kind of vows, as in the case of a Roman Catholic nun, which, as I have explained, was not the case. Had I de- sired at that time to take the vows of a recluse I could not have done so. The rules laid down by the Buddha are very strict, requiring the applicant to appear with a teacher be- fore an ordained priest. On the first day of September at 2:00 P. M. I sailed from New York for Southampton. Till the dim twilight, I stood upon the deck watching the receeding shores and when darkness fell, bidding mental farewell to friends and home, I said, “I go to seek a jewel, which when found I will bring back to you.” ] i 1k LR ELERT PALL TEETER REEL Phat SE ESTER TE TYE cereCHARA RG; A VISIT TO ENGLAND It is not my intention to give a long, descriptive account of my journey to England. Suffice that | narrate a few incidents, impressions and scenes; neither will I tire the reader with the stereotype method of telling my impres- sions, but will quote from my diary. London, Sept. 8. I arrived in London this morning. My first impression was that of a big, lonely, sad city of fog and mist. How- ever, one thing impressed me very agreeably, and that was the uniform practice of polite attention from railway of- ficials and porters. There was a calmness and a sort of dignity about these people very unlike anything we see among the same class of people in America. Also there was a marked absence of the hurry, scurry, and pushing and screaming which attends the arrival of trains at a station in America. I had never traveled alone before, and it was with misgiving that I stepped out of the car onto the plat- form in London. Here I am in this big city with no ex- perience of it and no friends in it; where am I going? What was I going to do? Fortunately, 1 have a happy faculty of anticipating, which held me in good stead now. On board I had been told that my best plan would be to go at once on arriving in London to Cook & Son, which I have done. Messrs. Cook & Son sent me here to the hotel where I now am, a very nice, quiet and most aristocratic place called * * * west, and which I find very com- fortable. Of course, it is now too soon to write my impressions of this city; but the people whom I have met impress me [19]rey. TETiCeretieetiaahiee PREMCURCUI EGRET TLET TEAL (ee. APPLE. EEL EEA TEREST PELLETT RELPESLE | APBALIARIASEIALIECOIESUIATITOST PRISE TIC IEEE ETT CL tae te DEP ALIT AC eit : T 4 ; Insight Into the Far East very favorably. Everybody and everything is noiseless; I like that. At the door, stand well trained servants, and the doors open and shut noiselessly. I believe the hinges of the doors were oiled, in fact everything seems to be oiled. Evening— I have just finished dining; a stately butler stood be- hind my chair at dinner. The poor fellow! I could but wonder if his back and neck did not ache with the effort to stand so straight and to be so correct! I wonder if by any possibility an American-born man could be trained as this man evidently had been. P, London, Sept.— ) E So ends my first day in this great metropolis. From my window I hear a great rumbling noise like the far dis- tant roll of the sea. What is this I muse, till at last it is borne to my mind that this noise is the incessant tramp, tramps of thousands, aye millions of feet, some weary, some sad, some glad. I have managed quite well today for one who has never gone about alone. I have not as yet delved very deep into London, but as far as I have observed it seems an easy city in which to find one’s way. I do not believe I like London. Everything and every- body have the air of carrying great weights. The fellows who walk the streets with placards upon their backs seem to me to be true representatives of their peovle in the heavy thud, thud of their feet. London, Sept.— My impression of London today is somewhat changed. Instead of disliking this city as was my first impression, I like it immensely; it is free from violent and endless noises, is clean, systematic, substantial, cultured. The narrow streets and great square buildings of massive stone, are a great contrast to the broader streets, airy skyscrapers and less substantial buildings one finds in the cities of America. How [20] ‘PETE ADELIERILESL i se ta Try thar ta’ Oe SE 7Insight Into the Far East beautiful and soft are the deep grey tinted walls of the buildings; how in harmony with the veil of mist that ever envelopes it. The River Thames held for me a great fascination. As I stood leaning over the parapet lining the banks of this river of great memories and august associations, it ap- peared to me as a not very imposing stream; yet it had a solid look as though there were more beneath the surface than was to be seen upon it. It seemed to invite me to look deeper, further, which I did and then I saw before me a mass of water silently flowing, flowing, with an intense power, that at first I had not realized. It reminded me of a beautiful panther, slick, smoothe and treacherous. For a long time I watched the ships sailing upon the Thames. What impressed me most was the pleasure boats gliding up and down, many of them loaded with human freight, merry and gay. The River Jordan occurred to me; why, I cannot say, save that it seemed to broaden as I looked, and the people on the boats seemed to be looking expectantly to the other side as if for happiness. Then another aspect of this river appeared to me as I thought of the thousands and thousands of poor, miserable and un- happy wretches that had sought release from this life of misery and pain in its silent depths. I seemed to see as if in a vision the horrible crimes which are being constantly committed upon its banks and on its smoothly flowing surface—crimes that only this silent river knows and which it will hold locked in its silent embrace until the end of time. Ah yes, at midnight on the ‘Thames, evil thoughts are running rampant, and evil acts are committed, notwithstanding its smiling face by day. I have visited the Tower today and seen all the ancient military implements, armours belonging to the Knights of old, instruments of torture, crowns, jewels, old fash- ioned side-saddles which ladies used when on great occa- [21], Tey atk / Pil TITY ; 7 + LUCA REMMATEDAPEREOEUETELUCTCTECILES TEST ERY EEE MALL ELE. ABDEIRULASIRSAIIESIIRILECUITTIECEILEEISTITECRERLIT TL IELLEEL LEAT ELT ERAT EAT ERT YET LET AYE SP RUEPL PSI EETESIV Se rererrerrs: irerr ie et \ a ! , Ey AEEEE SET tf ' a Insight Into the Far East sions they paraded on their genets, as the female of the horse species was called in those days. I was shown the spot where Mary, Queen of Scots, was beheaded. It was marked by a slab and the guide pointed to discolored spots on the stone floor, said to have been made by her blood. ‘The most interesting of all was two old crows that had kept watch at the tomb for a hun- dred years; they certainly looked very aged, poor old Like Falstaff they had evidently outlived their usefulness. “To see the Tower thoroughly one needs con- siderable time. It is a sort of museum now, and to go over things! it thoroughly tests one’s endurance. In studying the ‘Tower one is carried back many gen- erations and brought face to face with the early history of England. ‘There is in the Tower of London something strikingly realistic representing every period of English history. [he breast plates and full armour of both men and horses of the days when men maintained honor and fame by the wage of single combat. On examining closely these wonderful mechanisms, it occurred to me that after all it was rather excellence of armour than valiant fighting that won the day for those warriors of old. It is certainly to the mechanic that Eng- land owes many of her victories and more often her success. London, Sept.— What a won- derful conception is this underground system of railway! To be sure, we have them in America but not on this vast scale. “They are not as pleasant to travel upon perhaps as the surface cars, but it is a great gain to the city to be freed As compared ‘Today I rode on the underground cars. from the disfigurement of rails and tracks. also to the elevated railways of New York, where the cars shriek and rumble over one’s head, the underground sys- tem is to be preferred. [22Insight Into the Far East I also made some flying visits to West End shops, dressmakers and so forth. ‘These shops did not show out- wardly the attractive appearance of those in the larger cities of America, but the goods seemed to be of a superior quality. How well ordered everything appeared; the hurry and bustle which one observes in American shops is not found here, yet service is better. I fancy that the life of the ordinary shop girl of London would be thought dull by the American shop girl. London, Sept.— This morning I went to the country near Turnbridge Wells to see the ruins of an old Druid temple. Over the gateway there still remains some of the ancient ma- sonry, but that 1s about all of the original structure. Im- agination must conceive and portray the picture. There is a round, modern-built gateway in which people can sit and look out over the tops of the old oak trees. No doubt this room replaces an ancient guardhouse from which during the mystic rites of the priests, sentinels sat guarding the ap- proach to the temple. I stood under an oak hoary with age and tried to imagine myself a Druid. Could these men of old possibly concieve of this time! Could they in their highest flights of imagination picture England as she now is? ‘Thus I stood musing for some time, breathing the soft air of the downs freighted with the perfume of fresh clover blos- soms. London, Sept.— Today I visited the museum. I will pass it by with but a few remarks. It well represents, I should judge, the national character; it appears exhaustive, complete and thorough. A few hours spent within its walls does not enable one to speak of it authoritively, or in any way to give a fair description of it. One seems to see the whole world, past and present, brought together within its walls. [23]REDD ER LEAORET ET Lae) PEP ios ci ori ee peek Pret aeeererres : ; , ek Teh | ett 5 TSE el tte er ha BUSES eek a ree ee eed weed rh re rr a ee eee RAR he ti Pe Tt rei ai a A t bit rd eee ee hee ree bart ae Bee ae bid ee beet e, Insight Into the Far East A most curious and interesting thing attracted my at- tention while passing casually through the rooms, namely, a machine of torture of the time of the Spanish Inguisi- tion. What a marvelous invention of the devil for drag- ging the very soul out of a human being. He who applied 1t was a demon arising from the dead ashes of his race. It 1s too horrible to describe. London, Sept.— This afternoon I walked in Hyde Park and watched the children feed the sparrows. This old park is beautiful, but does not compare with the Golden Gate Park in Cali- fornia, though the old oak trees are grand. And now, farewell London, strong, stately, reserved; I leave your envelope of mist, your soft gray tones, your lurking shadows and your ancient domes. PRERTUE CLT Te ; 7) ‘4 r “ SEP LURECITEAIESGERITS, r ABSALPESEERIIECEIATIECOIETIOEIICCEPELI TEL ISELIEL ERLE Cet, rt SPRLISLE ITeS re rerrerrrerr sy: freer TT rh , | ;CHATALE REV; A VISIT TO FRANCE Paris, Sept.— I left London this A. M., came by way of Dover and Calais. When I went on board the boat on which we were to cross the Channel, I was quite taken back by its appearance and must have caused some surprise among the officials for, when I was told that such a part was first class, I exclaimed, “‘What! this first class! In America we would not ship our immigrants on such a boat.” Sitting in close proximity to the galley and barroom I was nauseated by the odors and made quite ill. My misery did not end on leaving the boat, for I merely quit one place of torture and entered another, namely, a compartment on a train where one is locked in like a prisoner. La Beau Paris! With what a sparkle in the eyes, the Frenchman abroad says this. Walking on the crowded streets of Paris, mark- ing the bright and smiling faces, listening to the cheerful voices one does not wonder at the Frenchman’s love for his country. [he streets are broad and almost at every turn there is either an archway or a statute; not ponderous statues like those of London, but symetrical and harmo- nious ideals reflecting the Parisians themselves. What a contrast Paris is to London! London appears to have been raised from the ashes of the long-dead past, retaining a dim recollection of sorrow and a sense of duty to humanity, which she intends to keep inviolate by build- ing structures to defy the elements and even the great enemy, time. While Paris, merry Paris raises her head, brightly, blithly, defiant of the elements and time; in so [25]tit Insight Into the Far East far as not to care whether she shall last or not, but only that her form shall be perfect and her lines in accord with nature. Paris. Sept.— Today I have visited the Louvre gallery. There in the presence of the far away past I could trace bit by bit its unity with the present and with the possibilities of the fu- ture. Step by step the great masters of art have figured upon canvas or chiseled into stone the history of human life. Every painted and sculptured figure silently tells more im- pressively than words of the impermanency of all things and of the permanency of the spirit. Gazing upon a group of figures I seem to note how man’s very nature changes with time. The canvas or the marble told how sublime thought took form in each age and how they grew in beauty and truth as the spirit bloomed through each suc- ceeding age. They told of the martyrs of old. They told of a love that never changes except to grow. Here one may see death, suffering, and decay take form, pass away and arise again in new birth—a never-ending existence— an eternal becoming. Paris, Sept.— Mondays in Paris are “cleaning days.” All the prin- cipal shops as well as galleries, gardens, etc., are closed. lt really seems very funny for a great city to have a clean- ing day, like the New England housewife of America has. [ was advised not to go out on this day, but this clean- Ing system was one thing I wanted to see and by going into its midst I would come close to the soul of a people. First [ went to a garden near the Luxemburg and was there told that I could not be admitted til] later, that it was “cleaning day,” “but it is just your cleaning that I wish to see.” Fin- ally being allowed to enter, I found no desire to stay long; such a din: brooms plying, men and women hallooing, dust flying, rubbish heaped up high ready for the scavanger’s Cart. [26 | RUPERT LLL J Sa a aE APSUT TEEEEP SERED ! H MALEATE EP RT TESTI PAROPECRIAIIECTULESTOSIPECTESTICIIIORI TAIT ELL AAL TEE aa r Seer Tages ide rT st pebyde tit T ; : !Insight Into the Far East On the streets one hardly meets any but servants; the women in smart caps and young men giving each other a merry greeting as they pass. ‘The little tables usually set for refreshments on the sidewalks, were upset and chairs pilled high on top of them, while water was being dashed and mopped about by servants cleaning and putting things to right for the rush to follow. I went to a very fashion- able restaurant and noted the same proceedure. ‘The polite waiter lamented very loudly that he regretted, etc., but madam must wait till 2 P. M., then he would be most happy to serve madam. This afternoon I visited the Luxemburg Palace and gardens. On seeing the wonderful art in the gallaries of Paris one does not wonder at the artistic nature of the people. “They can hardly avoid it with art all about them, it is in the very atmosphere. ‘The gardens are beautiful, filled with rare flowers; but the most beautiful flowers bloom inside the old walls where the little children play, many of whom know no other life than that of their con- fined homes and the old Luxemburg Gardens. ‘This gar- den is for little ones only. They have full sway here and seem a happy, joyous band, in the midst of these old struc- tures that have echoed the footsteps of their illustrious countrymen for centuries. The Palace is filled with statues. One in particular attracted my attention and fascinated me. It represented Time kissing the lips of Love. While the kiss still lin- cered on the lips Time’s fingers sank deep into the quiver- ing beautiful soft flesh of Love. Here the living ideas of the past speak. In these statues live the very artists and the people of bygone times. It is a victory over death. Paris, Sept.— ‘Today I joined one of Cook’s parties of about twenty people, leaving the city at 8 A. M. We all rode in one 1m- mense coach. It was like being on a train, only that trav- [27]tiaadl BRAT Insight Into the Far East eling behind eight spirited horses with lash cracking every minute was more exciting and exhilerating. After driving some time through the city we came into the country, and how beautiful it was. The roses could not blossom more luxuriously anywhere and the old village with moss green walls gave such a sweet sense of repose. The day was perfect. We arrived at the Palace of Versailles at about 2 P. M. A guard proceeded to show us the grounds and the buildings. ‘The Palace is of no particular interest as to its architecture. However, the crounds are magnificent; a description must fall short of the reality. Magnificent as they are now, I am told that they were much more so during the time of Louis XIV. The Palace stands upon a hill. The road by which we came leads into a grand old avenue of trees, perhaps half a mile long. From this avenue we entered an open area in front of the Palace, very spacious, 1n the center of which is a beautiful fountain. “This fountain has one 1m- mense jet and many small ones, perhaps a thousand. ‘The vast basin is surrounded by statuary of the finest art. “Turn where one would, beauty of nature and art met the eye. There a shady walk led into some fairy bower twined with roses and clematis; here was an inviting seat by some choice shrub or ancient tree. Beyond in the distance were terraces with white, gleaming marble steps, or great old trees whose wide spreading branches sheltered myriads of songsters which made the air resound with their notes of praise. Now as to the Palace: for we entered a great hall, but this I did not especially observe; I can best describe the King’s and the Queen’s own apartments. I cannot say that they seemed to me very imposing; but seeing them, seemed to bring the personalities of those who had occupied them more vividly to my mind. When I looked upon the bed in which the Queen had slept she seemed rather a person whom I had myself known than [28] | TEERISTIEAL LER ER TILE: AZ Rem LEX ELERATERVEILSCUISE EEE PARAL AA DIALIELERRS ED PERCREOREESRIPSELEOLECI NCCT eee rrr ya ryeriveryiry ALT et Pe eee ees) ererr sé 5? fi . wet PPA Lee Te L ' eeInsight Into the Far East an historical character. “The entire building is supposed to be kept just as it was when occupied by their majesties. All the toilet articles used in those times were in their places, the beds made, rooms ready for use. The silken covers and rare old lace, draped over the beds and on the pillow cases, must have cost large sums of money. ‘The etchings, engravings, paintings and statuary were beautiful and elegant. It was the nearness to the royal occupant one felt on entering the old halls, bedrooms, dining rooms, etc. of the Palace that impressed most of all. I thought of the happy nights when the beautiful head of Marie Antoinette slum- bered on the pillows of her royal bed, and of the gay, joyous woman presiding as queen at the banqueting board; and then the change—that dear head lying low, severed by the cruel guillotine. Paris, Sept.— Today I visited the Catacombs: For some reason on arriving I could not be admitted at once, but was told to wait for fifteen minutes which lengthened into one and a half hours. All that time JI set in my carriage in a drizzling rain with nothing to occupy my attention; it was a dreary waiting. It came to an end and I[ was admitted. Then began my descent. Down, down I went, accom- panied by the guide, into the very bowels of the earth. We went down steps chiseled out of solid rock at an angle of forty-five degrees. “The stairway wound around in a circular form and narrow and dark was the entrance to this city of the dead. Only the echo of our footsteps, the murmur of our voices were heard. Our breath with the effort of descending was audible. While we traveled this silent and dismal stairway, one misstep would hurl us into the silent city below, and number us with its multitudes. At last we found ourselves down beneath the busy world where not even its murmurs and vibrations reached [29]nen Tt ta Insight Into the Far East our ears. Here in this silence dead Paris seemed a city as vast as the living Paris above. The Catacombs of Paris are laid out in galleries, streets and avenues. At the entrance to each of these a sentinel is stationed and no one may pass unless accom- panied by a guard. No doubt we made a grim and wierd procession marching one by one, holding our candles high above our heads, that we might better see the grinning skulls, cross- bones, etc. All along the line of our march there were compart- ments where the bones were neatly and methodically piled, all marked and numbered. If in one hundred and one years certain remains are not claimed they go to the gen- eral dumping ground and that is the end. Nothing speaks in this great cavern; there is only a tale for the anatomist, and perhaps for the evolutionist. My last day in Paris, Sept.— Visited the Trocadero Gallery. This gallery is devoted principally to archeology. “There are many ancient and foreign sculptures, originals and impressions. Among them were some old sculptures recently discovered in Mexico and South America. I noted their similarity to the Hindoo and Egyptian art. here was an impression from South Amer- ica that looked very much like the statue of the Buddha. The sculpture of this gallery would be very interesting to a student of Comparative Religions. Next I visited Notre Dame Cathedral and for a franc was shown the jewels belonging to the Cathedral. Why lock up all this wealth that would keep hundreds of starv- ing souls from suffering? At 8:25 P. M. I left Paris for Marseilles. Adieu La Belle Paris! With your superb buildings and magnificent galleries of art, your collossal monuments and triumphal arches; your tinkling bells and bright, joyous, effervescent people. [30] ak Cae: - ] / PASLADAIRATEAISEEIECEREIECTINGCTELTIECLIELIEEPILET LATE eh LP PLETE eee rrr ry ea) ete i PELESEEECPAS ETP i airInsight Into the Far East Marseilles, Sept.— Grand Hotel Louvre—I arrived here at 9:30 A. M. and going at once to Cook & Sons (‘Travelers agents) was informed that I must remain in Marseilles until the first of October. A long time that is to wait when one is anxious to be on his way. Marseilles, Sept.— This morning was so bright and the air so crisp and invigorating, that I decided to leave the noise of the city behind for a little while and breathe the pure air of the country. Ordering a carriage I started for a drive in the park and by the seaside. First to the park. The French show their artistic nature everywhere. ‘This park is no exception; its beauty dazzles. Flowers grow here in perfection. I thought Cali- fornia produced the most beautiful flowers, but France surpasses even California. Besides the flowers, the artistic landscape gardening drew my attention at once; there were no sharp angels or set, stereotyped forms or arrangement. After leaving the park we went seaward. I directed the coachman to take me to a Cathedral—Notre Dame de la Garde—standing out prominently on the summit of a high hill near the sea and overlooking the city. The shore here is rock-bound and mountainous. We pursued our way along the mountain side following the great rocky, barren cliffs, with the city on one side, the ocean on the other, and the sunshine casting a sort of peculiar white- ness over the cliffs, leaving lurking shadows in the valleys and ravines. The road was in some places dug out of solid granite rock, was smooth and seemed almost level, the grade be- ing impreceptable because of the curves. The scene seemed so novel and weird, the sunshine so pleasant that I fell into a reverie from which I did not arouse until I heard a church bell ringing the mid-day [31]viTay Insight Into the Far East angelus, Then I looked up and saw that the carriage had stopped at the foot of a long flight of white marble steps leading to chapel; it was the church that I had come to see and stood high above me gleaming white in the noon- day sun. I returned by the “Lift.” This is a huge elevator that rises from the street in the city to the foot of the Cathedral steps. Marseilles, Sept.— Marseilles, as every one knows, lies on the shores of the beautiful blue Mediterreanean. The houses are sub- stantial structures, and above the city are many beautiful suburban residences. The quaintest things about Marseilles are her outdoor resorts. Every street has its little park either at its end or with the street dividing and running on either side. Here bands play and the people sit about at little tables sipping their coffee or wine. The French maid is Conspicuous in her cap and apron with her little charges dressed like dolls. 0K) ’ ; SEP CUP TOTP RTEP CEE ORES TEAL ! AISRLERULARETALISOORLSTISTITISIILIS ELI ELI PALLET ELLIE RED ALTS C eer s) iirerr 7 a / .CHAPTER VI ON THE STEAMER FOR CEYLON There are very few incidents of importance during this first period of my sojourn aboard ship. Just a little amusing incident which I will jot down because of its quaintness. Aboard the French steamers one is obliged to conform to rules of etiquette in dress, therefore we were to appear at dinner in evening attire. An English officer sitting at my table presumed I suppose, that he could omit wearing a collar when in fatigue uniform. He therefore presented himself at the table minus his collar. In a very few moments after seating himself a note was sent from the Captain’s table asking him to retire and complete his toilet. Oct.— We arrived at Port Said at one P. M. and resumed our journey at about four P. M. While the steamer slowly glided up the Suez Canal unusual sights met the eye at every turn. It seemed but a step to the banks of the canal. On one side was the great desert of Sahara, on the other a strip of fertile land where grew date palms, banana trees and other tropical growths. After sunset a nearly full moon arose, producing a wonderful effect. On one hand were vast stretches of desert, grey, misty, unreal, like some far-off, forgotten dream; then turning one could see a train of cars rushing past. che major ensemble under the tropic moonlight was so unreal that one felt the train of cars to be a creation of the mind. After the passing of the noisy train came sol- [33]TIerT Insight Into the Far East emnly, stately, a troop of camels each tethered to the one ahead, while producing the silhouette was the bright moon, which brought out the picture in strong relief. Then the night closes in with a stillness which can only be sensed, not described. Oct.— As we entered the Straits of Babel Mandeb and came near the harbor of Aden, my attention was drawn to a flock of sea gulls, fighting and screaming over their prey; next was a group of wretched looking natives, also fight- ing and screaming like the gulls. We merely touched at Aden and passed on. ‘Toward evening one of the passengers—a gentleman—- asked me if I were a Buddhist. On my replying in the affirmative, he asked me 1f I would explain my philosophy to him, and be kind enough to tell him how a lady like myself, intelligent, cultured, and evidently knowing the world, came to embrace it. I explained to him briefly as best I could. When I had concluded he arose, raised his hat and said, ““Madam, I may not agree with you, but I certainly admire your courage, and wish you success.” After dinner another gentleman approached me with a similar question, which I answered much as before. After politely listening to me he said, “Madam, you have my highest respect and admiration. I have studied and am interested in the Buddhist philosophy; it is grand but to me cold. It offers no reward for goodness, and to see a lady inspired by it to serve without the promise of reward, is to say the least_ noteworthy. While listening to you I have felt that there must be something below the surface that you have grasped.” This morning when I went on deck a gentleman asked me what I thought of the “eternal fitness of things.” [34]Insight Into the Far East He is a Theosophist. While we were in conversation an Episcopal clergyman joined us and lastly a Hindoo gen- tleman. A Brahman, hearing us discussing religion, joined us and explained his religion. ‘The three then entered into a warm discussion on the merits of their respective be- liefs. he clergyman had the best of the argument; one remark that he made deserves, I think, a place in my diary. “The children of the Church of England are silently looking on and observing the new religious movements. Should the future prove to them that they are in error, the truth will be made clear to them and they will accept it.” Oct.— Weather pleasant, sea smooth. This morning while I was sitting in the salon a Ceylonese lady came and sat beside me and began a conversation. In reply to her ques- tions I told her who I was, and where I was going and some of my immediate plans. She is a native of Ceylon she said and a Christian, though her husband is a Hindoo. There were, she said, many philosophies and creeds even in Ceylon; the people were divided and there was much inharmony among them. She also told me of the degraded condition of the so-called Buddhist devotees: they were ignorant, dirty and shiftless, despised by the people as com- mon beggars; and that they became devotees only when too old or too lazy to work. All this was rather discouraging; first the degraded condition of the Upasakas; then the cast system is in itself a great evil, raising a wall, which prevents the true under- standing of brotherly love. With so many creeds the fol- lowers of each believing firmly in their own, and with the immobility of the Hindoos’ nature there is not a very bright prospect ahead of me for my work among these people. It is slowly presenting itself to my mind that I ought to do something for this poor despised class calling them- selves Buddhist devotees. One cannot ignore such a class; [35]Insight Into the Far East something should be done to make their lives more useful and decent. I have thought out many plans of work of which one seems the most feasible. “These women might be made useful by inducing them to help in the care of little children left homeless by their parents. An institution where little girls of the people could be brought together and taught useful arts, such as house- keeping, needlework, and be trained in the habits of cleanli- ness. Besides receiving a rudimentary education, in their own language, would be a great benefit to these people. er eae | SETRREP LUPE. a : ss HALARADDAIEAIAALISLIECIRATEOLIICCIICTIEC HIRT ISTEILEETARTTRCTEREEEELLELITETLERTT EET Eth PRETES EE: PPE GL OTT AISA LLS LE CS EES eee e) reer Te /CHAP BER: Vit ARRIVAL AND RECEPTION IN CEYLON On the ... of Oct. at ro A. M. I arrived in Colombo. I was not sure that the Upasaka who had initiated me in New York had notified any of his people when to ex- pect me, but I knew that the word had gone forth that I was coming, and that it was my intention to work among the Buddhists for some years in Ceylon. I hoped that some- one would come and meet me but hardly expected it; and when the ship having anchored, no one appearing, and as all the other passengers were leaving or preparing to do so, I decided to do the same, and was just ready to disembark when I was told that a gentleman was inquiring for me. I went at once on deck to meet him. Arriving there and looking about I saw approaching me a Singalese gentleman, dressed in what I then thought a very incongruous fashion, namely, a light colored cloth drawn tightly around his loins, falling below the knees; something after the fash- 1on of a short petticoat, below which a neat pair of trousers appeared. ‘The rest of the costume was that of an ordinary European gentleman. He came to me, bowed very politely and asked if I was the Buddhist lady whom the “Upasaka”’ had written them to expect adding that he was brother-in- law of the latter. I told him that I was a Buddhist lady, but that I was not aware that anyone was expecting me. “Oh,” said he in a low, sweet voice. ‘‘All the Buddhists of Colombo know of you and are waiting to receive you.” ‘This was a surprise indeed, but his next words had a tendency to check my ardour. “You are not expected till this afternoon, so you must consider that you have not yet [37]JTLT elale PETETST ERS ET tral | : Tf p : : : , Siteit Insight Into the Far East arrived.” “This announcement was rather unexpected and also disappointing, since I was under the impression that I had arrived and was quite willing to be again on terra firma. ‘The flying dust from the coal which was being taken on board, the tropical heat and the glare of the sun’s rays on the water altogether had given me a headache, and the prospect of remaining on the ship some hours longer was not agreeable. But as patience was henceforth to be my watchword, and as this was as good a time as any other to begin my lessons I made the best of the situation, while the gentleman of the cloth and sweet voice retired, leay- CETTE ing me to await my own arrival. At 2 P. M. the announcement that I was about to Jand went forth. ‘The expectation of the arrival of a lady who had come to work for them had created a great sen- sation among the natives of Ceylon. A large concourse had gathered on the pier and the bay was dotted with boats. It was a galaday indeed; long will be remembered that day and scene. ‘The dark and interesting faces of the ladies who came to escort me to the landing, as they looked up expectantly on approaching the ship, and their rich oriental costumes of many colored silks, splendid with jewels and precious stones made a picture beyond the power of my pen to describe. Beyond these on the water and still further on the land, was a sea of dark faces; black imps of boys swam about the ship, a bevy of sweet faced Roman Catholic nuns (my fellow voyagers) were just dis- embarking; all these combined with the setting of dark luxurious tropical foliage and towering cocoanut trees along the shore have left an indelible impression upon my mind, The steam launch bearing my escorts drew alongside, and the ladies boarded the ship, welcomed and greeted me, bowing with clasped hands in true Oriental fashion. I was then conducted to the launch and we steamed the short distance to the shore. On landing we found the crowd so [38] PEPTECISCTEC IEC iat) TEMA CUIRSTER (Tati PPEELATIRGE II ear Ti PRET ESE PERI PUPS EATER CURR URES TET TT : | ; a PEER GEESLEE AEERLS. halal whith r 7 ’ , \ | . 5 TESTPcIVes ieee iiecrereeers hy teeate HERE RAL EEA ALARLISEEREUL EM AAAEATIRTETS ALD ET ED?Insight Into the Far East dense that the police were called upon to clear a passage through which we might pass. From the wharf we were driven to the residence of a wealthy Singalese gentleman, where a reception was held. On arriving at this gentle- man’s house my first disappointment awaited me. I had expected to enter a home where all would be either elegant simplicity or Orintal magnificence. Instead I stepped into an ordinary western drawingroom filled with modern fur- niture, and closed in by windowless walls where there should have been light and air. Even the service was western, the unfamiliar features being the dark faces, foreign tongue and costumes. ‘This medly containing so little of the Oriental simplicity and richness of which one reads, in fact so ‘little in any sense Oriental, surprised me. It struck me that these people had made a great mistake in civing up their own manners and customs to imitate those of the Occident. The climate and conditions of life are so different that such an adaptation inevitably causes great discom fort. Well, here I was, landed at any rate midst orthodox Buddhists, even if I were not surrounded with Oriental simplicity and splendor. However, I had not come for either; and though a sigh escaped me, I accepted with hearty good will their westernized hospitality, feeling the spirit in which it was given and not noting that some of the service was rather unwelcome. Wearied by my tedious journey and somewhat op- pressed by a feeling of unfamiliarity, I had hoped for a rest, but it was not to be. The day after my arrival the reporters interviewed me, and people of all classes and kind poured in permitting no quiet or privacy. Among all my guests the most interesting were the Buddhist devotees to whom I have already referred. All without exception were old and miserably poor; long since devoid of beauty or symetry of form, they had taken up a religious life because of having nothing else to live for. 139]Insight Into the Far East Poor creatures—pictures of misery some of them were. I became interested in these unfortunates. It seemed to me that in attitude and condition something spoke from below the surface of their existence. I tried to glean from them their sentiments, thoughts and hopes but it was a futile attempt; for 1f they had any possessions of that sort they were shut out from their conscious understandings, and there was no echo of response to my endeavors to fathom their souls. It seemed as though while holding a bright jewel in their hands wherewith they might purchase the bread of life they knew it not, and starved. My object in coming to Ceylon was to help as well as to study. And I had rather selected this class as the bene- ficiaries of my efforts. So, when these ignorant wholly uneducated elderly women were presented to me as the only female devotees of this great philosophy and religion, I felt a great disappointment, for I at once saw that such materials as these, though submissive and gentle enough, yet were quite incapable of being moulded and developed. Soon after my arrival in Ceylon there followed a gen- eral movement among the Buddhists throughout the island. Buddhists in general flocked from every side to hear a Buddhist representative at the Chicago Parliament of Re- ligions, who was to speak of his experiences in the Occident and his reception by the people of the west. Great schemes were planned for future Buddhist work. Old societies were reorganized and committees appointed for the purpose of working in unison for the furtherment of the Buddhist cause. Building of schools and establishing colleges were freely discussed. The people seemed in earnest and sanguine of success. “Three days later a mass meeting was held in Colombo. At this meeting, made up of Buddhists from all parts of Ceylon, it was unanimously agreed that all should stand side by side for the great work of education. Education of women was a matter held to be of great importance. It was agreed that there must [40] ’ . SEDREPTER EUPLE. CERT ERT ELVES ERIE TEI ADULARARSALISSIIDIIACRTALISLOUIETISSITOCTEN STILLS TERE LLL LDL T ERNE A ALIA TERI TE Peet LET Aa ee terriers) (errr ine 4 ; ir. EeInsight Into the Far East be’schools tor girlsias|welllas boys: Ving 53a was asked to speak and tell his observations of other countries, particularly of women’s life and education in America. This he did, concluding by expressing the hope that they would all aid the American lady who had recently arrived among them; who had come for the double purpose of helping them and studying the gospels of Buddha. Ex- clamations of joy and satisfaction followed his remarks. All unanimously agreed to support my work and give all the aid possible. A few days later I was asked to speak at another meet- ing to be held at the Ananda College (a Buddhist school for boys) to which I very reluctantly agreed; reluctantly, because I had never addressed an audience before. It did not seem possible for me to speak before all these men; very few if any women attended such assemblies. But the chairman of the meeting who spoke English fluently said that this fact need not disturb me nor would I be expected to make a long address, and that they would be satifised with anything I wished to say. At last the day appointed for my address arrived. "To my consternation I found that under a nervous strain I should be unable to follow the thread of my discourse, because of the necessity that there must be an interpre- tation, sentence by sentence into Singalese of my lecture, which added to my pertubation. By the time the interpre- ter had finished the translation of a sentence would I not have lost the thread of my discourse? However, I had entered the stream and must allow myself to be bourne along with it, so I braced my failing courage and when the time came took the stand to speak a few sentences to the people. Speak? Ye gods! On seeing the expectant multitude, the sea of facts raised to hear me, I was struck dumb with freight. I thought the whole audience must hear my heart beats. Words would not come. The audience sat [41]Tee Wwe ' Sabb SLita | nase PERERELEC TIT Ceery SETS TEP err err es Insight Into the Far East silently waiting to hear my voice while I stood as if rooted to the ground or turned to stone. The very stillness choked me. At last this became intolerable and with what seemed to me a herculean effort I murmured something, to be the next moment doubly terrified by the interpreter who kindly asked me to repeat what I had said, as he had not caught my words. I could not tell him what I had said for I did not know myself, so I began again and kept on till I got to the end of a sentence regardless of the inter- preter; for I knew that if I stopped that would be the end. I did not afterwards know what I had said, nor do I be- lieve my audience did, even those that understood English. After I had concluded, the interpreter spoke to the audi- ence and I have often thought since that in the kindness of his heart, seeing my plight, took pity on me and spoke in my place, in appearance only interpreting my words. However, at the conclusion every one seemed happy which was something to console me for my sufferings. My first lecture was certainly a time of suffering. Un- less one has had the actual experience of stage fright the pen cannot impart an adequate understanding of the emo- tion. Neither can one express in words the feeling of freedom experienced when one can at last face an audience without emotion of any kind. By that one experience—of standing before that expectant multitude of people, of suc- cessfully asserting myself to the extent of hearing my own voice, self was conquered, consciousness overcome, and a timidity which had been the bane of my life fled. Since that time when I stand before an audience, I never con- sider my personality of importance or give it a thought. If I can hold the attention of an audience to the subject upon which I wish to speak, I feel that I have accomplished all that is important. [42] aeheietCHARA RE VA TAKING IN EIGHT PRECEPTS On entering the Buddhist field of labor, I found that there were many things which needed serious considera- tion on my part. First came the question: was I to fol- low the letter as well as the spirit of the Buddhist faith and conform. to the people’s ideas of a religious life? Over this question I spent many hours cogitating whether I desired to do so, whether it was feasible, whether it was the wisest plan to thus endeavor to meet the popular view. Finally, I found that no particular demands would be made regarding my mode of life, other than that I take the eight precepts. On this point the Buddhists en masse agree that no one can be a true Buddhist without having taken and, for a time at least, observe these precepts. “This seemed to be quite essential, or at least my friends thought so, and I assented. As I have said before, taking the eight precepts does not mean becoming a devotee for more than twenty-four hours, unless one desires to continue; but it 1s customary in Buddhist communities for all true followers of the faith, both men and women, to repair to a temple on the day of the full of the moon, called by them “Poy” day— take the precepts and spend the day in fasting and medi- tation. “Poy” day is a very important day in Ceylon even among the Tamils, not many of whom are Buddhists. The term may be applied to each quarter of the moon but the full moon day is more commonly meant by it. It is said that on this day the Buddha was born, attained to Nirvana, and passed out of his body. [43]ae a hee F SEeEt PEED Insight Into the Far East On mature consideration I deemed it wise and right to take the precepts for twenty-four hours if only to please my co-workers and do that which would help the people. I would make a public declaration of faith before the Buddhists of Ceylon. It would be pleasant to spend the day at a temple in company with the pretty and demure Singalese ladies. I need not feel that I am bowing before a stone when I knelt before the statue of Buddha. I can send my thoughts into the past and imagine that I see that grand personage before me. Besides do not half the Chris- tian world kneel before stone images? The day for the great event was fixed. for the full moon on Dec. ... The temple chosen was that of Kala- niya near Colombo, where it is said the Buddha met a conclave of wise men and established his order in Ceylon. The news went abroad among the Singalese that the Buddhist lady who had come as their benefactress was about to take the “Attha Sil” (eight precepts) at Kalaniya. Great preparations followed this announcement. Even ladies had new gowns made for the occasion, and_ everybody asked their friends if they would come and take the pre- cepts with the great lady (Sittu Dadi) (divine highness), as they already called me. A DAY AT KALANIYA TEMPLE On the day set for me to take Sil (to use the colloquial terms) I started from Colombo in a closed carriage ac- companied by several prominent ladies. It was three A. M. when we started. I had slept some, but the other ladies had been up all night preparing for this day. It was necessary that we start at this hour in order to reach the temple and prepare to take the precepts and offer flowers before sun- rise. I was told that one should offer flowers at the temple before the sun could mar their freshness and beauty. L44 ] . , : TERRIRALEL LEE ov a STEEL REPGELERULEELETELE er eae i. i% ’ 'Insight Into the Far East We reached Kalaniya just before the sun rose, and proceeded at once to the temple to receive from the of- ficiating priest the precepts, and to place upon the different altars our early morning offering. To describe a Buddhist temple in its entirety is difficult. First is the Dagoba, a dome shaped structure erected over buried relics of the Buddha, or some great saint. ‘This dome is usually solid masonry and is surmounted by a rec- tangular structure called the “tse,” from which rises an- other more slender and exquisitely designed. ‘The “preaching hall,” a large and usually square build- Ing open on the four sides, to the center of which is pushed, when required, a single box-shaped pulpit on rollers, upon -which the priests climb and sit when reading the scrip- tures, and from which they speak to the people who sit about where they choose on mats spread upon the floor. A detached building called the throne room in which is a large recumbent image of the Buddha, is another fe- ture of the temple. At this temple the image is sixty feet long. ‘The superstituous and ignorant believe that it repre- sents the Buddha life size. There are also many other de- tached buildings, each having but one dark room in which are small images and various mythological saints of the Hindoos. “Then there are unoccupied altars upon which flowers are offered on great days and by the car loads. Finally, is the Botree (a species of pipal) large, thrifty growing near the center of the space occupied and strong, g by the various structures which go to make up a Buddhist temple. It is the most conspicuous object 1n the enclosure, standing solitary and alone. A circular stone wall about three feet high and about the same diameter is built around this tree and filled in with earth, forming another altar upon which to offer flowers. Every devoted Buddhist, after having taken the precepts and offering flowers at the different shrines, walks 45]iihehl a PE Se ge * seats meee eet once ct Pan Ra ee ne ne a _ — -_ a an, i ae Insight Into the Far East around this tree three times in remembrance of the Bud- dha’s birth, attainment and death. Around the temple buildings and the spacious grounds in which they stand, is a high wall. The grounds are all sanded clean and become conspicuous by the absence of other growth than the single Botree. “The enclosed wall makes the whole one Buddhist ‘Temple. Kalaniya Temple, as are many temples in Ceylon, 1s situated on the brow of a hill, rising from the banks of a river bearing the same name. From the entrance to the temple there spreads before the eye a view of the valley and river below, a scene of tropical luxuriance of both foliage and coloring. It is a most remarkable fact, but nevertheless true, that the natives of Ceylon and India chose the most beautiful sites upon which to build these temples, showing conclu- sively they are not without artistic tastes. However, when they select sites on which to build their own residences, even palaces, they regard neither health, view nor comfort. The reason why they do this, 1s because they put be- fore all their spiritual hfe, and choose for their ae and places of worship the most beautiful spots that can be found. In travelling through Mexico, this same idea prevails. On appr oachine a village one sees from a great distance, ees out in pers spe ctive, a magnificent Roman @uhone cathedral. On coming near, is seen only thatched huts, perhaps far below w here scans the church. It may be that there would be no more than three or four private build- ings of any Une The approach to Kalaniya Temple is up many flights of broad stone steps, moss grown, broken ca worn away by the many feet that have passed over them. On ascend- ing these old worn steps I soliloquised: “Did the Buddha ever in reality walk up here, or is it a supposition that he once visited Ceylon, a myth.” “The thought found no echo- [46 | Pee .) rn CEETEED TEI ‘ TEIL 5 i n PEPRPASISEATRALPOLIES ELECT POET CES Accs ac trac iia i til TT 4 otter Tv ‘an ! eaInsight Into the Far East ing answer and we passed on through an archway and en- tered the sacred precincts. Within the enclosure of a Bud- dhist temple one is expected to remove one’s shoes though this is not obligatory unless one is of the faith. My guides made many signals (for they spoke no English) by means of nods and jesticulations which, however, I did not under- stand until one of them, a pretty young Singalese girl, stooped and began unbuttoning my shoes. I then under- stood and removed them. Let the reader imagine the situation—my feet are nat- urally very tender and J had never accustomed them even to carpeted floors without shippers; and now I was expected to walk about over sand and small pebbles a whole day shoe- less and stockingless. I hesitated for an instant. Turn back? No, this should not daunt me; clinching my teeth firmly together and with a kind sister holding each arm I pressed onward to where the sand was soft and less painful to walk upon, When I was able to collect my thoughts after the try- ing ordeal just passed, I looked about me; on either side were cells said to have been used by the saints of old. As we proceeded we passed hundreds of men, women and children, carrying flowers in uplifted hands on their way to the various altars. In the midst of this scene the first rays of the rising sun tipped the spire of the old Dagoba, and threw a reflected light on all around, making the whole a scene of peace and beauty. Traditional stories are told, (and believed by many) of the wonderful properties of the relics buried beneath the Dagobas; that they possess power of healing, granting boons, and the like. I have been told by devout Buddhists that prismatic colors are reflected from some Dagobas, espe- cially those under which were buried true relics of the Buddha which could be seen for miles around. The ancient history of Ceylon states that some bones and teeth of the Buddha escaped the fire of cremation, and [47]eae a Insight Into the Far East that they were gathered as well as the ashes and divided Into seven parcels, one of which was given to an ancient king of Ceylon, who again divided the contents of the parcel giving a portion to the Kalaniya Temple. ‘These are the relics which presumably sanctify this Dagoba. ‘The ancient history of Ceylon also refers to the Kala- niya Dagoba as contemporary with the Buddha. The original one was built at a very early period; later it was replaced by the one now standing which was erected be- tween the years 1240 and 1267 A. D., and rebuilt in L20n Ae My guides led me first to the Dagoba, where stood a yellow-robed monk with shaven head, around whom many people squatted rather than knelt. The monk chanted in Pali and the squatting multitude followed. My knowl- edge of Pali was sufficient to enable me to perceive that he was reciting the precepts. The ladies designated a place for me and I[ knelt down (or squatted) with the rest, imitating them as far as I knew how. Squatting in their midst unheeding what was being said, I allowed my mind to become a blank. In fact I realized that my part for that day was to do as I saw others do without the exercise of my own reason— did I not belong to these people for that day? Then why concern myself? Soon after our party arrived throngs of people began to gather; they came in thousands. ‘The conch shell re- sounded, tom-toms were beaten, and a din arose that rivaled pandemonium. ‘The multitude divided into sections and went from the Dagoba to the different shrines, offering flowers and then returning. We joined one of these sections and passed on to make our own offerings. Flowers, flowers, more flow- ers; there were baskets of flowers, tubs of flowers, flowers woven in garlands, bouquets of flowers, flowers of every conceivable color and kind. [48] SURRREEEER eres OLED AATTECUSTIPOTITECECO CICA EIST ITET ITEC TRUITT ERTL TRE T ERLE EATER Pat eliele Lier rere ¥ ay fe y aa)Insight Into the Far East The bloom of the areca nut (a species of palm) formed of tiny white blossoms hanging in festoons, soft and feathery, seemed to be the favorite flower, although the red lotus bud, which the women opened before offering, vied with it in beauty. ‘The flower of the areca nut is prized very highly by the natives of Ceylon; it symbolizes purity, health and plenty. ‘The nut resembling the nut- meg is used in the preparation of “bettle,” a mild narcotic preparation which the people chew. It is prepared as fol- lows: the nut is ground and mixed with spices, added to which is a very small percentage of lime ground and made into a paste. A portion of this mixture is rolled up in a leaf, called bettle leaf, and is then ready for chewing. This at once starts a very copious flow of saliva which is carmine in color, dying the lips vermillion. Young girls chew it to beautify their lips, others to enjoy the narcotic effect or from habit. The use of “bettle” deadens the pangs of hunger, so that one using it can comfortably abstain from food for an entire day. For this reason the priests use it constantly to make their fasting easier, as also do those who take the precepts. To return to my subject. I very soon observed that one lady of our party was mistress of ceremonies; all did as she directed. It was a pleasure to watch her movements, she was so gracious and amiable, and though no longer young, beautiful. It soon dawned on my mind that I was a prominent figure of the occasion, and that all vied to serve me. I had the pleasure of remaining by the side of our leader, and was directed exclusively by her. ‘This somewhat relieved my embarrassment as I could imitate one better than many. As soon as I realized this feature of the situation I readily fixed my gaze upon this lady and did my part as an imitator. I was led to a side door of one of the many buildings in order to evade the crowd—there told in a tone of de- ference and affection—what! By the shades of my fathers 149]a Pau Insight Into the Far East what did she want me to do? Again she repeated her re- quest: “Do not touch the altar flowers with unwashed hands, Hast thou no feeling of sanctity?” Why, didn’t I know their language? it was so pretty and soft; but I did not at that time understand even one word. At last this lady, to show me, washed her hands (which was not according to their ideas, the proper thing to do before the honored guests had done so) and beckoned me to do the same. This I promptly and gladly proceeded to do, happy to be able to understand something, if only a pantomime. From a queer kind of jug, perfumed water was then sprinkled over my hands, and a red lotus with a mass of sweet smelling flowers placed in them. I promptly raised the flowers and inhaled their sweet perfume. At once they were taken from my hand and thrown away. “Why, what is the meaning of this?” I exclaimed, but there was no one to understand what I had said, or to reply, and I only received a smile. More flowers were put into my hands, but not so beautiful; for the finest had been picked out expressly for me before, and had now been thrown away. The Hindoos, like the Roman Catholics, consider that which you offer the Lord is sacred. One must not take from the offerings anything, but they must be given in their purity. If one inhales the perfume of the flowers, it is taking from the Lord that which is best, there- fore, 1t cannot then be used as an offering. When the second lot of flowers was given me a young girl, ap- parently in obedience to an order, quickly grasped my hands and held them in hers while I was led forward to an altar and beckoned to deposit the flowers. There were so many flowers lying heaped upon the altar that I did not know where to put mine, and was about to move a few feet further when I was so abruptly grasped from behind that I quite lost the little remaining presence [50] a — - © iT ' ‘ee LLRLITERT SEEGERS 1 ah. a ALESALLECIISELECDIRITECCILSCESSIEECTISUITIIIELTI ELEC EACLE LTTE TERR ETT ETAL EP EET ECT Tiere rr ys it T caviud s yh adpebtdeInsight Into the Far East of mind I had and only knew that I knelt and laid the flowers anywhere, or rather allowed them to fall with a prayer to God on my lips to help me through this trying ordeal. I was not doing this for myself, it did not appeal to me; [ was doing it solely to gain entrance to the hearts of those whom I hoped to help. After this, every time I knelt be- fore an altar I sent out a prayer for these people, that they might yet come to the realization that all this form was not the highest, as the Master whom they served had said. In later years, when this memory came to me, I saw the sig- nificance of this act. In reality, it was not the stone image, or table, that these people worshipped, but the door through which they passed to their Lord. The mortal mind cannot fly around in space; it must have an object, upon which to fasten its thought. ‘This object is like an anchor, and safely holds the worshipper toward that which he is trying to reach. From the altars we returned to the Dagoba. Around and around this old edifice we walked repeating stanzas, till I was absolutely dizzy. “The heat, flowers and noises had given me a headache and | was glad when breakfast (10 A. M., the usual hour for breakfast in Ceylon) was announced. The scene on retracing our steps down the hill to the rest house (a kind of inn) was quite changed since the early morning stillness. “Then there were few or no peo- ple about; now there were throngs of them. The road leading from the temple was festooned on either side with the tender white of the young cocoanut leaves and areca nut flowers; at intervals were arches, some draped in bunt- ing, others with leaves woven into all kinds of fantastic shapes. At the foot of the temple steps we were met by a committee of the people and a native band. If one has never heard a native band in Ceylon it is well worth the [51]PELE Insight Into the Far East while to do so, if the opportunity occurs. The musical in- struments are the tom-tom, kettle drum, tambourine and the ivory flute or horn. As a rule the volume of sounds is of for more importance in Singalese music than melody, and one has but to stand near a Buddhist temple on a festive day, within hearing of the shrieking pipe, the resonant drum, and the resounding tambourine, to become thor- oughly alive to that fact. The Christian Chronicles of Ceylon mention how, at the early date 161 B. C., the army of King Dutthagammi marched to the music of sixty-four kinds of drums, which made a sound like that of thunder. The roar of these numerous drums was supplimented by shrieking blasts from huge conch shells. Amidst the din and roar of musical instruments the shouts of a multitude, barking of dogs and detonation of bombs, we at last reached the Rest House. Buddhists on “Poy day” forget all luxuries, all caste. All meet in com- radeship on that day, irrespective of caste. They occupy a large room in common where they take their food sitting on mats, and where they also rest. They do not sleep, but pass the night at the temple talking, or listening to the preaching, or repeating stanzas. On this occasion, special and unusual concessions were made in my case. I was allotted a room to myself. The furniture of this room consisted of a mattress on the floor. There was one door and a window high up in the gable. [ was certainly thankful for the privacy of this room which seemed to me at that time sumptuous. After the breakfast I was left alone—another mercy to be thankful for. I then partially disrobed, so intensely hot and close was the room, and I threw myself upon the mattress, luxuriating in my negligee and supposed solitude, I say “supposed”? because on happening to look up I saw the window filled with dark faces of men looking down upon me. I am afraid that these friends did not, after [52]Insight Into the Far East that, think their “lady” so amiable, for I picked up the first thing which lay nearest my hand and hurled it at the window. This had the effect of at least driving the faces away, even though a few had the courage to return. At six P. M. I again went to the temple. Then fell the eventide, softly, sweetly folding within her slumber robes the ceaselessly pulsating ocean of existence. The bell from the old bell tower rang the hour for evening worship, and all again gathered around the sa- cred spot. High above, outlined against the starlit sky in full re- lief, rose the old Dagoba, grey and somber. In the mellow moonlight I bade a kind adieu to the friends of a day, yet who, brought together as one, had been, and will ever be, held in long remembrance. As I now open these lines, in scenes and years far dis- tant from those that memory so lovingly portrays, the trap- pings of ceremony are almost forgotten, the weakness, the vanities and the mistakes, the turmoil and the show. The tasks and triumphs, and much of the urge and fever of that marvelous day, have mellowed into a seeming soul-halo that warms my life and glows through my heart and mind and helps to make life blessed.CHAPTER Ix PURCHASE OF A SCHOOL BUILDING Soon after my arrival in Ceylon, I was asked to take charge of the Sanghamitta Girls’ School, an institution about to be closed for the want of funds. ‘The history ot this school was so full of sad and tragic events that I will not attempt to relate them, further than to remark in pass- ing, a few rumors that I had heard which prejudiced me against having anything to do with it. “This school had been established in the year .... and had had a checkered existence. Its victims had been too numerous, and I did not care to add myself to the number. I was convinced that the Buddhist people needed, along with education, something which had not been given, namely, true religion and the inculcation of moral princi- ples and the sense of duty. I expressed the desire of founding in perpetuity an institution devoted to the work of secular and religious training. In fact I had thought out a plan of work. It was to found a convent school wherein something could be done toward educating the younger class of Buddhist devotees. I hoped to make teachers of the coming genera- tion of Upasikas, while at the same time the school would be for the education of Buddhist girls. I also desired to make the work philanthropic by adding an orphanage. When I disclosed this plan in a public lecture it was received with enthusiasm. ‘The next question was, how to find the way and means to purchase a suitable building for such an institution. A Buddhist society held a meet- ing, the High Priest of Colombo in the chair. At tnis [54] SELES SEELURUAPERIESELES TORIC ERIES CIEL i ‘dey ePPRPRUIRERERSAEULUESTICCTERE Ctra cil aae a eee a EERE ee Cs! berry Py , : ‘Insight Into the Far East meeting it was resolved that R15,000 controlled by this society, should be used to purchase a suitable building for my work, A bungalow with five acres of land in the most desira- ble part of Colombo was purchased. ‘The property in ques- tion cost R25,000, ten thousand of which was borrowed on a mortgage. [his bungalow was to be placed at my dis- posal just as soon as the occupants could move out, which would be about the first of March. In the meantime I was so frequently importuned to take as an adjunct to my work the Sanghamitta school with its government grant, that I at last consented, hoping to overcome its evil tendencies by pure and healthy surround- ings. his work of the Sanghamitta school, from begin- ning to end, was the work of European ladies. It was arranged that I should go to Kandy, a town in the moun- tains where the climate was more salubrious, there to re- cuperate, until spring, when I should return and open the institution.Treat er) CHAPTER X MY VISIT TO KANDY The train on leaving Colombo for Kandy passes first through portions of the Cinnamon Gardens and then crosses the River Kelani, over a girder bridge. “Io one who has never before visited Ceylon this journey is full of in- terest. One sees vast stretches of rice fields, of most vivid green. “The unfamiliar but soon recognized forms of the coshew, the bread fruit, the jak, the frangipani and the several varieties of palm, cocoanut, areca, kitoll, and above all the tallipet, a gigantic flower which is generally visible at some point on the journey. The view from the train as it glided serpent-like around the mountains high above the valleys is rarely to be equalled anywhere. One looks down upon. steep mountain sides covered with rich green rice fields rising terrace upon terrace, brim full of water, glistening in the bright sunlight. Down the slopes the water trickles in sparkling crystal rivulets, murmuring on its way to the val- ley far below. ‘The emerald green of the rice fields, the sombre shade of great gnarled old jungle trees growing from the crevices of granite rocks; the soft yellow green of the mimosa and autumn tinted leaves of creeping vines, festooned from lofty trees and massive rocks and the beau- tiful flowering orchids hanging in festoons from the trees produce a blending of colors such as fills an artist’s soul with delight. After four hours journeying we reached the little city of Kandy, reposing at the foot of the lofty mountains sur- rounding it. On arriving we went to the Heramby House, [56] +r RGEELELA TTEtete ; PPULEALEELEES IEEE SITY - EEEELSELAERES, EUETIICCULALLL a in Pi , } j 1+ / 5 THES TT TORE PETE Ee TR CENA EDD RML LALULERI LE CLE ATIAITRUIR STEEL PTE Ch eet LeU eat ett ©. ASS it ain nen Walcot ‘ 4 A Z. < nd Ly, O aa) —] A, = [1 a. < > < UO < = < aa. ' } s i - ’ { —— ——— ae sale Re en RETLIECTIA LILLIA LTE ETI PEAT 7 bee eb eee ey a¢heetdes “a TELUEIE! TEELICIL TEIIIT . AIPEREELUEEOLEEED ECTS SEE e Rei , ‘ 7 . , Preri ay 7 'Insight Into the Far East an old rambling bungalow composed of detached rooms connected by corridors in any of which one could be peace- fully quiet. In front of the bungalow was a lawn sloping to the road. Kandy is picturesquely situated on the banks of a minia- ture lake, surrounded on all sides by mountains. A road called Lady Hortin’s walk winds around one of the hills sugar-loaf shaped, and on its east side, which is extremely precipitous, one looks down on the valley of Dumbara, through which the Mahawelli river rolls over a rocky preci- pice which presents a scene that in grandeur and sublimity is said to be unequalled in the world. At the foot of the aclivity is a beautiful park and a resident bungalow or government pavilion. Serpents and large black scorpions as large as cray fish abound in and about this place. The Malagava Temple on the banks of the lake, in which the sacred tooth of the Buddha 1s kept, is another beautiful spot. At the beginning of the fourteenth cen- tury this temple was built to contain the tooth and other relics of Buddha. During the wars between the Portuguese and Dutch, Kandy was so often burned that scarcely any of the ancient buildings, except the temple and the royal residence re- mained, when the English took possession in 1815. ‘The palace wing and the octagon tower adjoining the temple still remain intact, and were built by Wimala Dharma (king of Ceylon) about 1600 A. D. The celebrated botanical gardens of Kandy are at Pera- deniya about two and a half miles from Kandy, a beautiful suburb where there are many elegant residences. Near the entrance to the public gardens is a grand and beautiful avenue of India rubber trees (Ficus eles- tica). On entering one sees trees of every kind, tropical or semi-tropical. A group of palm trees just within the entrance is singularly perfect in beauty and symetry. There [57ete sita« Insight Into the Far East are also many exotic species, among which is the cocoa, or Mer of the Seychelles. Its fruit exceeds in size the ordi- nary cocoanut many times. “These gardens cover one hun- dred and fifty acres and overlook a river that almost en- circles them. In these gardens are also orchids, flowering creepers, impomea, and immense begonias. The fruit of the Duriai and the Mangosteen are found in their per- fection here. I cannot even attempt to describe these beau- tiful gardens; it would require pages to do so. The next morning after my arrival, I started be- fore the break of day, accompanied by my little Singalese maid, to offer flowers at the temple and to view the lake at sunrise. The maid protested vehemently that “lady”’ should not walk. (I believe the little witch did not herself care to walk.) At that hour, she said bad spirits arose from the lake; the ghosts of those who had been put to death by the ancient kings and thrown into the lake, walked about. I told her that she need not go with me if she were afraid, but evidently her honor was at stake, for she would not let me go alone. ‘Lady no go alone,” she said; “bad for lady—bad for ayah, to let lady go alone.” As we passed from the house and over the smooth orassy lawn, it was too dark to see surrounding objects clearly. The cool morning breeze laden with the perfume of spices and sweet scented flowers fanned my cheeks and put new life into me. The birds were just beginning to call to one another their morning greetings. It was yet so dark that the owl felt it too early to retire, and added his ‘Shoo-to-hoo” to the other voices, perhaps as a salute after his midnight revels, a greeting and a farewell ere he took himself to his daily slumbers. Insect hfe was astir. Their chirping filled the air with sounds of awaken- ing life. After passing over the lawn that led to the foot of the hill and the shore of the lake, we came into a broad drive- [58]Insight Into the Far East way. This driveway encircles the entire lake, and is bor- dered on either side by great trees whose branches meet overhead and overlap, which gives the effect of an extended archway. Beneath these trees even at noon-day no blazing rays penetrate, but glinting beams strike athwart mossy trunks of trees, or glitter for a moment on the leaves, then change and where light had been there were lurking sha- dows. From bank and hillside lichens, moss, and fern grow making a soft, velvety covering over the earth. Creeping vines extended their tendrils from bough to bough forming long streaming festoons of silvery and golden greens, blended with scarlet when the full daylight is shed upon them. Now in the early morn, ere Iris had even tipped the mountain peak, all was dark, sombre and weird; dim and misty shadows seemed to lurk beneath the trees, while spectral forms seemed gliding by. Amidst such surroundings the brain is apt to weave its fancies, and no doubt these creations are what have given rise to the superstitions of the people. As we pursued our way a misty cloud arose from the earth shutting out the light of the breaking day; for the moment life’s early pul- sating throbs seemed stilled—only the whir of the solitary night hawk, the rustling of the thick undergrowth suggest- ing the passage of some gliding creature, and an occasional splash of water as these same creatures had plunged into the cool and dark depths of the lake, could be heard. My little ayah was now in truth frightened. Every time the stillness was broken she jumped and clung to me; she said that the rustling noises we heard were made by the snake god, who held control over the lake, going to his early bath. For her sake I hurried away from this to me, silent and peaceful spot. We emerged from the soothing shadows and came to the open in sight of the lake. What a vision of beauty met the eye! A sheet of water spread before me smooth and [59]trtTy eit aL eee Insight Into the Far East calm; on its surface prismatic colors glimmered in the midst of which danced fantastic forms! At first I could not conjecture the meaning of this spectacle, but as I looked I saw a fleecy cloud-like mist rising from the water and hanging as a veil over its surface. From the mist vapors curled upwards like rings of smoke and this with the sun’s reflection from the mountain peaks produced the coloring and the forms. The lake is nearly encircled by a parapet of stone; its outlet is spanned by a very picturesque bridge. Kandy 1s not the native name for this beautiful town slumbering for ages among great silent mountains. Its proper name is Mueira (the beautiful). As I stood leaning over the parapet watching the play of the mist, the sun rose above the mountains and threw a flood of splendor over all, instantly chasing away forms and colors and enveloping the waters of the lake in a sea of sheeny golden sunlight. The first mention of Kandy as a city is at the beginning of the fourteenth century when the Malagava Temple was built. In time it became an important seat of the Buddhist hierarchy and eventually the residence of branches of the royal family. The sacred tooth of Buddha was brought to Ceylon a short time before Fa Hians’ arrival in 311 A. D., in charge of a princess of Kalinga, who concealed it in her tresses. It was taken by the Malabars about 1315 A. D. and again carried to India; but was recovered by Wikrama Bahu ard. History states that it was then hidden, but in 1560 was discovered by the Portuguese, taken to Goa by Don Constantine de Braganza and burned by the archbishop in the presence of the Viceroy and his court. History recites that Wikama Bahu to replace the lost tooth manufactured another from ivory which is about an inch long and some- [60]BUDDHA’S TOOTHInsight Into the Far East thing less than a half inch in diameter. ‘The tooth that is now in the temple reposes on a lotus flower of. pure gold hidden under seven concentric bell shaped golden shrines, increasing in richness as they diminish in size. Each shrine contains jewels of great price and beauty. Kandy was once the capital of Ceylon as well as the residence of kings. From being the center of despotic rule, came tyranny, tragedies and sorrows. Mueira, the beauti- ful, is now a quiet village nestled high among lofty moun- tains, the arms of which hold her in a loving, protecting solitude.CHAPTER Xi RECEPTION AND WORK IN KANDY At the expiration of a month I returned to Colombo to find that as yet I could not do anything there. I was ad- vised, under the circumstances, to return to Kandy and see if I could not start educational work there. This I did and remained several months. On returning to Kandy I was very enthusiastically wel- comed by the natives high and low. In an incredibly short time an active educational movement was started. I was informed before leaving Colombo that the Kandian chiefs (remnants of the royal families) were hard to approach, and that they were too conservative to mingle with any outside their own cast; and, furthermore, that they were not anxious to have their daughters edu- cated. However, I soon managed to approach them. The Kandian chiefs are a peculiar and isolated type of Singalese, much resembling the Rajputs of northern India, from whom they originally sprang. I soon interested these people in the educational ques- tion, and found them most anxious to have their daughters educated. The reason why they did not send them to Protestant schools, so they said, was because their children would be made unhappy by the efforts of the missionaries to proselytize them. I suggested that they give me their assistance, and I would organize for them a girls’ school which pleased them exceedingly. Later there was a meeting of Chiefs held in council, and they agreed to support me in my efforts to establish a school for Kandian Chiefs’ daughters. “This decision was [62 ]Insight Into the Far East reported to me and I managed to get quite a number of them together to form a school committee. When this was accomplished it seemed to me that the most difficult part was over. After all the preliminaries had been discussed, we went ahead bravely. The chiefs were truly in earnest. A bun- galow was rented for a year. I furnished it at my own expense. In the meantime I had written to a European lady whom [| had recently met and who was then visiting India, telling her what I had done and asking if she would not take charge of the school for me. This she readily con- sented to do. The lady in question was a theosophist, a fact which gave the Chiefs great satisfaction, as being next to their gaspel. After this work was accomplished I felt that there was yet another duty, namely, that of doing something for the poor. To this end I conceived the idea of founding a home for Upasikas, who should feed the poor and care for orphan children. In beginning this work, I appealed to the priests who were willing to give their influence to forward the move- ment. A meeting of Buddhist priests convened at the Mala- gava ‘Temple for the purpose of devising rules for the promotion of an Upasikarama (hermitage) and orphanage, to be carried on under the auspices of a Singalese lady. I had drawn up rules by which I had hoped to introduce new and elevating ideas. “These rules were approved by the Buddhisi clergy. Then the high priest spoke very flat- teringly of my efforts and the meeting closed. It seemed to me a strange thing that in all these meetings there were no ladies present, though they were all held for woman’s advancement. Had we been in India I could have under- stood it readily; but women here are in a sense free, and could with propriety have attended these meetings. L63 |SEAL Insight Into the Far East On my first visit to Kandy I had met a lady of high caste, unmarried, and of a very strong personality. She was an Upasika, the second whom I had met that was not old and ugly. This lady was a very noble looking woman, and as I later had reason to know, was as noble as she looked. She was interested in the work I was doing. I wanted her for the head of the Upasikarama and finally she consented. “This lady and myself opened the Arama (retreat) in the bungalow rented for the school where we expected to remain till the lady from India should arrive, when we would find other quarters. To begin with, there were six Upasikas: this lady, my- self and four others. We formally opened the institution with a banquet to the priests who gave prayerful blessings for the success of our work. After this the work began in earnest. “The head Upasika took upon herself the duties of household manager while I commenced a series of lec- tures in and around Kandy. The people from far off villages would send for me to lecture. Before arriving at my destination, perhaps three miles from it, a delegation of school children, chiefs and head men of the village, would meet and escort me the rest of the way in triumphal procession. Arriving at the village another procession would join us and conduct me to the place where I was to be entertained; and I was entertained quite royally on these journeys. ‘The best room, perhaps the only one, would be placed at my. dis- posal, and in some cases newly furnished for the occasion. Besides this, a room in the house or a temporarily impro- vised one outside would be furnished as a dining room with a table, a chair, and a white cotton cloth over the table, and the floor would be covered with clean, new matting. I have gone out to lecture in the jungles of Ceylon among the coolies where there were no houses and where the people lived in braided cocoanut leaf sheds. Even among these poor people I was received as their queen; [64]Insight Into the Far East an extra shed of clean, freshly braided leaves would be put up expressly for me. The women would bring out their best sleeping mats to put on its floor; men and boys would weave flowers of the young cream white cocoanut leaves and decorate my hut till finally it would be like a fairy bower. No one ever offered to sit at table or in my presence while I was taking my meal unless it were the head man of the village, or some one of high caste. The host invariably waited upon and served me, while the hostesses cooked delicate viands with her own hands. These acts of devotion were to show in what great esteem were held those who gave their lives to serve humanity. During this time I was constantly going from one vil- lage to another in the vicinity of Kandy. I nearly always had to remain over night at one or another of these vil- lages, which was not always agreeable, because of the noises and insects; in fact the insects drove me beside my- self at times. There was a variety in particular, so small that they were hardly visable to the naked eye, which came out at night in myriads, and ran over me as soon as I re- tired, so that I had very little rest while on these journeys. I rested while traveling in the slow bullock carts, which are the usual conveyances of the country. There are but two or three lines of railways in Cey- lon. ‘The small villages are reached either by bullock carts or carriages. As carriage hire is usually beyond the means of the native inhabitants they travel principally by bullock carts which are slow and tiresome. The roads at least are good, which is a noteworthy blessing to the traveler. Before closing this chapter I will tell of one reception given me in a little village away up in the hills above Kandy. Two native gentlemen (one my interpreter ) and myself started by the early train (five A. M.) in- tending to take carts at a certain station and proceed in them to our destination. We arrived at the station about eleven A. M., just in time for breakfast. The news [65 ]Insight Into the Far East of our visit had preceeded us, and to my astonishment, when the train stopped there was a firing of bombs, beat- ing of tom-toms, fife, etc., deafening and ear-splitting. Of course there was the usual crowd gathered at the sta- tion, Wherever it was known that I was to arrive, or pass through a village, the people came for miles with the hope of getting a glimpse of me, but as a rule they were very quiet and this nolse was therefore unusual. When I alighted from the train about twenty girls came forward with offerings of flowers while chanting stanzas of welcome. We were escorted by the village head man and chiefs to a house full of Kandian ladies. They gave us an elegant breakfast after which, at their request, I spoke a few words to them. It was then time to proceed on our journey. Three carts were driven up before the house; the forward one with two seats, attached to which were two beautiful cream white Indian bulls. The cart had over it a white canopy under which masses of flowers hung in garlands. Underneath the canopy were beautiful white lotus flowers suspended by cords of silk. This cart was for myself and attendant, the other two were for the two gentlemen accompanying us, and two chiefs who had joined our party. We left the town amidst the most awful din one could imagine. For miles men, women and children followed, at intervals sending up a cry of “Suda-Suda,”” meaning, well done—the voices so loud and prolonged that the hills and mountains around echoed and reechoed the cry. Three miles from our destination we were met by priests, the head men of the village, government officials, school boys and girls, Nautch girls dancing, a native band and hundreds of men and women of the village. All with- out exception were dressed in white and carrying flowers. They brought with them a kind of triumphal car made of bamboo and a mass of flowers. My cart was stopped and I was entreated to take this one. I did so, and six men [66 |Insight Into the Far East took it up and carried it. The Nautch girls danced in front, beating their tambourines and tom-toms; their dresses were gorgeous, their anklets, armlets and necklaces (strung with little silver.and gold bells) jingling with every move- ment of their bodies. Next came the school girls scatter- ing flowers by the roadside; after them the boys chanting the welcoming stanzas. The people, government officials, head men and priests brought up the rear. On either side marched the musicians. Thus I rode like a queen of old into this little village and was received into the hearts of this simple and loving people. The next day all the poor of the village were given clothes and were feasted in my name. When I left my host’s bungalow in the morning to go to the place where [ was to deliver the lecture (about a quarter of a mile aistant ), the same procession accompanied me, but I walked instead of rode. Six pretty young women held a canopy of flowers over my head, while men and women took the silk cloths they were wearing from their loins and spread them upon the ground for me to walk upon. The dress of the Kandian lady is elegant and artistic; their jewelry is rich and gorgeous with the glittering of precious stones. They wear their hair parted in the middle, then drawn down tight and twisted into a peculiar knot, low on the back of the head. They wear no shoes or even san- dals. Their feet are so pretty they do not need them. Instead of shoes and stockings they wear anklets of gold and silver.TELL Eero Tita CHARGER Xa BEGINNING OF MY WORK IN COLOMBO A body of Singelese gentlemen who were the principal promoters of the educational movement in Ceylon and members of the theosophical society, formed themselves into a board for the purpose of assisting in the secular work connected with my work in founding a religious institution. I was always present at their meetings and the high priests of Ceylon united with the society on the questions pertaining to the religious orders under consid- eration. At a meeting held by this body which I will hereafter call the Theosophical Board of Education, an outline of the work was prepared, details being left to be filled in by myself. It was proposed to establish an institution to be called the Sangamitta Convent School and Orphanage. A few of the members demurred at having an orphanage attached to the institution, saying that it would not be popular and would cost a great deal. But I overcame their objections by undertaking to make that part of the work my own affair. I had several objects in view in advocating the founding of an institution on religious and philanthropic lines. The educating of women meant purifying the religion, and wiping away the stain upon the name Upasika; also it was necessary to implant true philanthropic ideas in the minds of the people and especially for that reason I de- sired to have an orphanage attached to our institution. My hope was that the Singelese woman should take y part in elevating her own condition; further, that if she 68 |Insight Into the Far East did not choose the married state, or if by misfortune she was thrown upon her own resources, the life of an Upa- sika need not be forced upon her as the only thing left for her, that there would still be something higher than mere existence to be aimed at. “There was still another question, namely, the education of girls of high cast, but whose parents were too poor to give them a dowry or to help them become teachers, that they might while giving their services to humanity, be able to support themselves and have a home. The prevailing customs in India and Ceylon require a girl, in order to marry at all well, to have a dowry. The kind of a husband she gets depends largely on the amount of her “dot”; without one, no matter how high her caste, she must marry whoever will take her. Sometimes a high caste girl is married to a low caste coolie. Marriage is regarded as a religious institution and essential for woman’s well being. This dowry question is a serious one. I have known Hindoo fathers to impoverish themselves in order to ob- tain for a daughter the required sum for her dowry. In order to fit myself to be the guide and protector of those who were to come under my influence, I resolved to study the Buddhist scriptures, from their text at least. In order to do this I should have to study Pali in which the scriptures are written. Here was the first great diffi- culty I had encountered. Who was to teach me? The priests could not, or would not. ‘There were no Pali scholars and few who even understood the first rudiments of the language. However, after much searching, I found a teacher who assisted me to a very clear insight into the language. Afterward I got the consent of the high priest of Colombo to allow a priest to give me instructions, though the penalty was very severe, namely, to arise in the early dawn, walk one mile, wait for hours at a temple entrance till a priest could give me the instruction I re- L69 |]Insight Into the Far East quired, which was even then difficult to obtain, because I had to remain on one side of a screen while my teacher was seated on the other side. As I was about to become the head of a religious in- stitution it was necessary for me to learn many things: first, the religious ceremonies; second, to formulate rules (of which I knew nothing), devise a proper garb or uni- form for the teachers and pupils. I considered the or- dinary dress of the Singalese out of the question, as it consisted only of a cloth drawn around the loins and a semi-bodice white jacket. Therefore, I improvised a com- promise between the two. This consisted of a plain white gown made in one piece girded around the waist by a cord. ‘The robe which the teachers wore was a plain piece of yellow cotton cloth. “There was no ceremony necessary in receiving this robe. Now with the bungalow at my disposal, and the time drawing near for the opening of the school and hermitage, I was naturally anxious to get domiciled in my new home. I went to see the condition of the building and found it needed a great deal of repairing before it would be fit for occupation. Notice had been inserted in all the newspapers that the Sanghamitta school would be opened on the 29th inst., and that a reception would follow. Invitations had been sent out by hundreds and nothing was being talked about but the reception to be held on that occasion. Day after day I went to my solitary, dilapidated, un- furnished bungalow—waiting, waiting; but no one came to assist me. The people of the Orient are never hurried. We of the Occident, feel that it is indifference, but that is not the case. They make haste slowly. At last I decided to go into it just as it was and await results. Leaves from my diary will continue this story. 70]eee eis / Insight Into the Far East Saturday, March 19— Accompanied by my maid (the one who had been with me in Kandy) and a.cook, I moved into the bungalow today. I have done little today than to wander among the many large, solitary and unfurnished rooms. We tried to get a few articles of furniture from the room in which it all had been piled, but found everything broken and in pieces. Before this furniture can be used it must be repaired. I sent the cook out to purchase a few cooking utensils and some groceries. With this I have managed the prepara- tion of food. As for sleeping accommodations—the serv- ants are all snug. hey went into the little smoky kitchen, shut themselves in, put their mats on the floor, and there they were comfortable. I can’t say the same of myself; here I sit at midnight on my steamer chair, the only piece of usable furniture in the house. “The roof leaks like a sieve, a terrible thunder storm is raging and torrents of ep rain pour down. sunday, March 20— ‘Today I hired a coolie and began cleaning the bun- galow; the cleaning progressed very well, but I am tired and almost discouraged. As I have said, the roof is in bad condition. Reclining in my steamer chair for the night’s repose, I am obliged to put my feet upon a box to keep them dry, as the floor is a pool of water. Monday, March 21— Only four days more. Can I possibly have this bunga- low in a decent condition for the reception of guests by the 25th? What a time I have had today with that furniture! We have polished, sand papered and oiled till our hands are bleeding and sore; in fact our hands have received a greater polishing than we gave the furniture. Imagine three persons, one whose hands had never had to wield any- [71]Insight Into the Far East thing heavier than a switch to keep in order unruly boys; another whose arms were unaccustomed to lift heavier weights than a child or a dust cloth, and a third whose life had been spent among pots and kettles, lifting heavy pieces of furniture, placing them, repairing and cleaning. March 26— Through days of scrubbing, oiling and rubbing, the furniture has emerged splendidly. It it good furniture of satin wood and teak. When it was all cleaned I stood back and surveyed my work with pride and satisfaction. ‘To my great surprise and pleasure, I found that my dear friends had not forgotten me, but in their slow way, thinking that there would be plenty of time, waited to this last moment to send help. There arrived three ladies, sur- prised at what I had done, bringing with them six coolies. During the time of housecleaning the lady who was to take charge of the Kandy school, arrived from India. The arrival of this lady at such an inopportune moment added to my embarrassment. I felt obliged to give her my atten- tion and in her behalf appealed to the Kandian Chiefs. The thought came to me that I had assumed too great an obligation in sending for this lady. However, matters turned out for her as well as could have been expected. A few days before the time appointed for the recep- tion, I invited seven priests from Dharmapala Psycholog- ical College to formally open the Hermitage. Before leav- ing they formally blessed the institution and gave me the name of Sister Sanghamitta, the mother of the institution. The 29th day of March opened grey and lowering. The clouds hung heavy and every moment threatened to let loose their floods of water. One who has never seen a spring rainstorm in the Orient cannot imagine it. Rain falls in sheets and in a very short time everything is flooded. The roof of the bungalow had been repaired as far as possible in so short a time. Only those who have lived in the Orient can understand how hard it is to get anything [72]Insight Into the Far East done ina hurry. The reception was to begin at three P. M. and continue until five P. M. At about three o’clock car- riages began arriving and at about the same time the clouds began depositing their burden of water. On came the rain and on came the carriages. The roof began to leak just at the main entrance. I had done the best I could and the Lord must do the rest; so I looked calmly at the stream of water running along the floor of the reception room, and at the ladies holding up their dainty Oriental costumes and wad- ing through the water. Notwithstanding the rain many came. Stately Hindoo gentlemen blazing with decorations, calm serene Singalese, in their quaint mixture of European and Singalese garb, Celonese burghers of Dutch descent in uniform of state; ladies in satins, silks, muslins and laces, I have never before seen such a medly both as to style and material as I saw at this reception. However it was a grand success. What brighter or more promising augury of success could befall one than such a gathering as this, where nat- urally races and religions were forgotten and where all united in wishing prosperity and success to my work. The day following the reception an applicant appeared. A sweet-faced, fair, little girl of fifteen years came accom- panied by her mother to ask permission to enter the Herm- itage. She had brought with her all the proper credentials, and as there was no reason why she should not be received, she became the first novitiate and received the name of Sister Karmawati.CHAPTER XIII OPENING OF THE SISTER SANGHAMITTA SCHOOL On Monday, the 29th of May, the school opened with fifty day pupils and six boarders. A week later the charity day school opened with three pupils, and I took in my first orphan a little one of about three years. I hardly knew what to do, never before having had personal superintendence of an establishment of this kind. Sometimes the work dazed and staggered me, for as I progressed, I saw reefs ahead and often wondered whether I could, metaphorically speaking, escape being dashed upon their sharp and jagged crags. July r1th— I have now a good staff of teachers and about two hundred pupils in all the departments of the school. I am now pretty well organized, my staff of teachers numbering three Burghers and six Singalese. ‘The schools are regis- tered government schools. July 16— Weekly housecleaning; I am trying to teach cleanli- ness, hygiene and order. The Singalese are so immitative that it requires a good deal of penetration to find out whether they know their les- sons and understand them. ‘This habit of immitating is so deeply rooted in their natures that there seems to be but little true material to work with. I want something more for these girls than mere passing of their examinations with credit, after having been coached up to the last moment. The repute of passing an examination seemed more to the [74]Insight Into the Far East Singalese parent than a real knowledge of the English language in which they are being taught. After making a rule that every girl must undress on retiring and put on night clothes with everything about them loose, I find great girls of fourteen, with a cord drawn so tightly about their waists as to endanger their circulation and respiration. This cord around the girls’ waists 1s a religious custom—the same as the cord around the neck of a Brahmin boy. Last night hearing moans from the dormitory, I went softly to investigate and found the moans proceeded from two of the elder girls. I went to one of them and slipped my hand beneath her clothes to find a cord drawn so tightly around her waist as to plainly interfere with the girl’s respiration. I then cut it, which awoke her. Finding the cord severed she began weeping saying that her mother had put it about her waist as a charm. The mother of this girl came to the school today, and when I spoke to her about the cord she insisted that it should be worn, and just so tight. I said that I could not allow it as it was against the rules, and she re- moved her daughter from the school. ‘The above few leaves taken from a daily memorandum of events may give the reader a partial idea of the diffi- culties under which I labored from the very beginning. In the beginning of my work I was given to under- stand that financial aid was not expected of me; in fact nothing more than to organize and superintend. It gradually developed that I was expected to finance the establishment by lecturing throughout the island, collect money to pay off the mortgage and pay the running expenses of the school. When the grey dawn began to throw shadows in my room I had decided to see what I could do toward paying the mortgage. “he question was, who was to take charge of the school in my absence. ‘There was a Singalese teacher [75] . . —— mae aE PE aan " < - Neen ee ee ee ee ee ee eee een eee eet heel eel hee vm aren ere a qqeadages ange ages wan eqe gm ers Sen eeaeaeaae are frame 2 apt pemuiees Gow etee diem Ane Den adie ambiap. MB « Mpantinnsth-» Ae tana Po ete a : * EO et Cee ie ae lS ae rai fe naar -