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502 attracting attention. But in the great "débacle" which followed the change of the seat of government and the destruction of the old faith, it is easy to see how these forms may have crept in, together with the new Eastern faith, which an illiterate people were adopting, without much knowing whence it came, and without being able to discriminate what was Christian and what Buddhist in the forms or doctrines that were being presented to them.

Among the peculiarities then introduced, one of the most remarkable was the segregation of the clergy from the laity, and the devotion of the former wholly to the performance of religious duties. Still more so was their seclusion in monasteries, living a life of the most self-denying asceticism, subsisting almost wholly on alms, and bound by vows of poverty, chastity and temperance, to a negation of all the ordinary enjoyments of life. That the two systems are identical no one has doubted, and no one, indeed, can enter now a Buddhist monastery in the East and watch the shaven priests in the yellow robes at matins, or at vespers, issue from their cells and range themselves on either side of a choir, on whose altar stands an image of the Queen of Heaven, or of the three precious Buddhas, and listen to their litanies, chanted in what to them is a dead or foreign tongue, without feeling that he is looking in the East on what is externally the same as he had long been familiar with in the West. If he follows these monks back to their cells and finds them governed by a mitred abbot, and subordinated as deacons, priests, and neophytes, learns that they are bound by vows of celibacy, live by alms, and spend their lives in a dull routine of contemplation and formal worship, he might almost fancy he was transported back into some Burgundian convent in the middle ages, unless he is prepared, like Huc and Gabet, to believe that it is a phantasm conjured up by the author of all evil for the confusion