On the whole, in Upper Burma as we found it, the monks constituted a respectable body, including many learned and devout persons. I do not pretend that all were immaculate. Doubtless there were idle and dissolute monks. One hears from Burmans themselves of some who were monks by day and who at night threw off the yellow robe and ranged the town. Some of them dabbled in magic and alchemy. A really pious monk could hardly become a dacoit chief. But the great majority honestly lived up to their profession. The fact that the vows were not irrevocable tended to prevent the occurrence of scandals sometimes incident to monastic life. Complete liberty of renunciation lessened temptation to break the vows. It was always open to a monk to return to the world and, as it was phrased, again to become a man. Even if a shadow of discredit attached to a monk who had come out (twet), it was faint and transitory. In a land where life is simple and much concealment impossible, no body of men who lived unworthily could retain the respect of all classes. Every layman, from the King downwards, treated monks as superior beings. I have seen the Kinwun Mingyi lean out of his carriage and pay the graceful Burmese reverence[180] to a humble passing monk. In Upper Burma the fine flower of Buddhism flourished. The monastic system was elaborately organized. At the head was the Thathanabaing; under him were Gaing-ôks, Gaingdauks, and Taik-ôks,[181] in due succession and subordination. The Thathanabaing was not, as some suppose, elected; he was appointed by the King. In former days his authority prevailed throughout Burma. As by degrees fragments of the country became British territory, the Thathanabaing’s jurisdiction naturally shrank, being restricted to the King’s dominions. Even if for no other reason, it was impossible for British officers to recognize in Lower Burma the authority of a monk who lived in Ava or Mandalay, and owed his power and appointment to a foreign monarch. Consequently the bonds of discipline were relaxed. Monks and laity in Lower Burma were as sheep without a shepherd. Heresies and schisms rent the Buddhist Church. The influence of monks waned perceptibly. Buddhism was and is still a living creed in Lower Burma. But it cannot be pretended that it is so vital and beneficent a force as even now in the Upper districts. Similarly, as already indicated, monastic education declined. The absence of ecclesiastical control has caused some deterioration of character in Lower Burma.