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 being always assigned to her, as well by his mother as by her other acquaintances (C. R., b. 4, ch. 7). Thus we find celibacy, as a mark of piety, in full force in the new world at the time of its discovery, no less than in the old; and religious chastity as much respected by the idolatrous Mexicans and Peruvians as by their Catholic invaders.

Monasticism, in countries where Buddhism reigns supreme, is a vast and powerful institution. In the early times of Buddhistic fervor, it would almost seem from the language of the legends, that to embrace the faith of Sakyamuni and to become an ascetic were one and the same thing. At least every convert who aspired to be not only a hearer, but a doer of the word, is described as instantly assuming the tonsure and the yellow robe. At the same time the distinction between Bhikshus, mendicants, and Upasakas, laymen, is no doubt an early one; and we must assume, that as soon as the religion of the gentle ascetic began to spread among the people at large, those whose circumstances did not permit them to be monks or nuns were received on easier terms. "What," asked a disciple, "must be done in the condition of a mendicant?"—"The rules of chastity must be observed during the whole of life." "That is impossible; is there no other way?"—"There is another, friend; it is to be a pious man (Upasaka)." "What is there to be done in this condition?"—"It is necessary to abstain during the whole of life from murder, theft, pleasure (the illicit pleasures of sex must be understood), lying, and the use of intoxicating liquors" (H. B. I., p. 281). To these five commandments, binding on every Buddhist, the rule imposed upon the mendicants adds five more, to say nothing of many more special obligations and regulations to which they are subject. Murder, theft, unchastity, lying, and drinking, are forbidden to them as to all others; the sixth commandment prohibits eating after mid-day; the seventh singing, dancing, and playing musical instruments; the eighth adorning the person with flowers and bands, or using perfume and ointment; the ninth sleeping on a high and large bed; the tenth accepting gold and silver. These several prohibitions aim, as is evident, at precisely the same objects which the founders of Christian orders have always had in view; that, namely, of weaning their disciples