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were cold then, when the sun had set, and after dinner we used to have a camp-fire built of wood from the forest, to sit round for a time and talk before turning in. The native officers of the cavalry would come and sit with us, and one or two of the Burmans, too. We were a very mixed assembly. I remember one night very well – I think it must have been the very night after the fight at Laka, and we were all of us round the fire. I remember there was a half-moon bending towards the west, throwing tender lights upon the hills, and turning into a silver gauze the light white mist that lay upon the rice-fields. Opposite to us, across the little river, a ridge of hill ran down into the water that bent round its foot. The ridge was covered with forest, very black, with silver edges on the sky-line. It was out of range for a Burmese flint-gun, or we should not have camped so near it. On all the other sides the fields stretched away till they ended in the forest that gloomed beyond. I was talking to the governor's son (our guide of the fight at Laka) of the prospects of the future, and of the intentions of the Prince of Wuntho, in whose country Laka lay. I remarked to him how the Burmans of Wuntho seemed to hate him, of how they had cursed him from the hills, and he admitted that it was true. 'All except my friends,' he said, 'hate me. And yet what have I done? I had to help my father to get back his governorship. They forget that they attacked us first.'

      He went on to tell me of how every day he was threatened, of how he was sure they would murder him some time, because he had joined us. 'They are sure to kill me some time,' he said. He seemed sad and depressed, not afraid.

      So we talked on, and I asked him about charms. 'Are there not charms that will prevent you being hurt if you are hit, and that will not allow a sword to cut you? We hear of invulnerable men. There were the Immortals of the King's Guard, for instance.'

      And he said, yes, there were charms, but no one believed in them except the villagers. He did not, nor did men of education. Of course, the ignorant people believed in them. There were several sorts of charms. You could be tattooed with certain mystic letters that were said to insure you against being hit, and there were certain medicines you could drink. There were also charms made out of stone, such as a little tortoise he had once seen that was said to protect its wearer. There were mysterious writings on palm-leaves. There were men, he said vaguely, who knew how to make these things. For himself, he did not believe in them.

      I tried to learn from him then, and I have tried from others since, whether these charms have any connection with Buddhism. I cannot find that they have. They are never in the form of images of the Buddha, or of extracts from the sacred writings. There is not, so far as I can make out, any religious significance in these charms; mostly they are simply mysterious. I never heard that the people connect them with their religion. Indeed, all forms of enchantment and of charms are most strictly prohibited. One of the vows that monks take is never to have any dealings with charms or with the supernatural, and so Buddhism cannot even give such little assistance to its believers as to furnish them with charms. If they have charms, it is against their faith; it is a falling away from the purity of their teachings; it is simply the innate yearning of man to the supernatural, to the mysterious. Man's passions are very strong, and if he must fight, he must also have a charm to protect him in fight. If his religion cannot give it him, he must find it elsewhere. You see that, as the teachings of the Buddha have never been able to be twisted so as to permit war directly, neither have they been able to assist indirectly by furnishing charms, by making the fighter bullet-proof. And I thought then of the little prayer and the cross that were so certain a defence against hurt.

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