Apart from the royal family and monks, the only distinct class among Burmans is that of officials. There is no landed gentry; there are no county families. In most cases, especially in the higher grades, official rank was not hereditary. The Mingyi’s son did not become a Mingyi, or the Wun’s son a Wun, by succession. Occasionally one came across officers, like my friend U Pe Si,[132] sprung from official families. This was the result of nepotism, not heredity. As a rule an official obtained his position by luck or by favour or by family influence, by repute for learning, or by distinction as a soldier or administrator. The royal family and officials excluded, the rest of the people were on the same social plane. False pride and snobbishness were unknown. One of the Ministers, of eminent learning, who came clad in silks and glittering with golden chains, brought his brother to see me. The brother was an old peasant out of the fields, who sat on the floor, wearing the scanty dress of the working farmer. We had a pleasant talk about crops and seasons, while the Minister sat on a chair and discussed what Prince Hassan[133] used to call “country business.” It is, perhaps, to this absence of false pride, to genuine kindness of heart, and to traditional respect for elders, that the fine manners of Burmans are due. Good manners and self-respect are marks of all ranks. I have received perfect civility and courtesy from Princes and Ministers, from peasants and labouring men; always a kind word and a smile and thought for a guest’s comfort and convenience. Even contact with Western civilization has not yet spoilt the grace of manner which adorns the Burmese race. The lack of class distinctions imports a certain want of cohesion, which does not facilitate the task of administration. Burmans are rank individualists, and so, I suppose, far behind the times. Each family is a separate entity, bound by no ties to any overlord. It is true that the hereditary principle is strong in the case of minor offices, such as those of My̆o-thugyi[134] or Ywa-thugyi.[135] These comparatively small but important offices passed from father to son for generations. In Lower Burma we have practically abolished the circle, and in Upper Burma the My̆o is likewise in process of decay. I for one agree that the village is the better unit. Yet some tribute of respect must be paid to the old My̆o-thugyi, a courtly country gentleman of dignity and presence, possibly more ornamental than useful. CHAPTER X THE FIRST YEAR AFTER THE ANNEXATION