genous Shamanism. Even the reformed doctrine of the Yellow sect recognizes an orthodox kind of magic, which is due in great measure to the combination of Sivaism with the Buddhist doctrines, and of which the institutes are contained in the vast collection of the Jud or Tantras, recognised among the holy books. The magic arts of this code open even a short road to the Buddhahood itself. To attain that perfection of power and wisdom, culminating in the cessation of sensible existence, requires, according to the ordinary paths, a period of three asankhyas (or say Uncountable Time × 3), whereas by means of the magic arts of the Tantras it may be reached in the course of three rebirths only, nay, of one! But from the Tantras also can be learned how to acquire miraculous powers for objects entirely selfish and secular, and how to exercise these by means of Dhárani or mystic Indian charms.

Still the orthodox Yellow Lamas professedly repudiate and despise the grosser exhibitions of common magic and charlatanism which the Reds still practice, such as knife-swallowing, blowing fire, cutting off their own heads, &c. But as the vulgar will not dispense with these marvels, every great orthodox monastery in Tibet keeps a conjuror, who is a member of the unreformed, and does not belong to the brotherhood of the convent, but lives in a particular part of it, bearing the name of Choichong, or protector of religion, and is allowed to marry. The magic of these Choichong is in theory and practice different from the orthodox Tantrist magic. The practitioners possess no literature, and hand down their mysteries only by tradition. Their fantastic equipments, their frantic bearing, and their cries and howls, seem to identify them with the grossest Shamanist devil dancers.

Sanang Setzen enumerates a variety of the wonderful acts which could be performed through the Dhárani. Such were, sticking a peg into solid rock; restoring the dead to life; turning a dead body into gold; penetrating everywhere as air does; flying; catching wild beasts. with the hand; reading thoughts; making water flow backwards; eating tiles; sitting in the air with the legs doubled under, &c. Some of these are precisely the powers ascribed to Medea, Empedocles, and Simon Magus, in passages already cited. Friar Ricold says on this subject :

"There are certain men whom the Tartars honour above all in the world, viz., the Baxitae (i.e. Bakhshis), who are a kind of idol-priests. These are men from India, persons of deep wisdom, well-conducted, and of the gravest morals. They are usually acquainted with magic arts, and depend on the counsel and aid of demons; they exhibit many illusions, and predict some future events. For instance, one of eminence among them was said to fly; the truth, however, was (as it proved), that he did not fly, but did walk close to the surface of the ground without touching it; and would seem to sit down without having any substance to support him.” This last performance was witnessed by Ibn Batuta at Delhi, in the presence of Sultan Mahomed Tughlak; and it was professedly exhibited by a Brahmin at Madras in the present century, a

descendant doubtless of those Brahmans whom Apollonius saw walking two cubits from the ground. It is also described by the worthy Francis Valentyn, as a performance known and practised in his own day in India. It is related, he says, that "a man will first go and sit on three sticks put together so as to form a tripod; after which, first one stick, then a second, then the third shall be removed from under him, and the man shall not fall but shall still remain sitting in the air! Yet I have spoken with two friends who had seen this at one and the same time; and one of them, I may add, mistrusting his own eyes, had taken the trouble to feel about with a long stick if there were nothing on which the body rested; yet, as the gentleman told me, he could neither feel nor see any such thing. Still, I could only say that I could not believe it, as a thing too manifestly contrary to reason."

Akin to these performances, though exhibited by professed jugglers without claim to religious character, is a class of feats which might be regarded as simply inventions if told by one author only, but which seem to deserve prominent notice from their being recounted by a series of authors, certainly independent of one another, and writing at long intervals of time and place. Our first witness is Ibn Batuta, and it will be necessary to quote him as well as the others in full, in order to show how closely their evidence tallies. The Arab Traveller was present at a great entertainment at the Court of the Viceroy of Khansa (Kinsay of Polo, or Hangchaufu): "That same night a juggler, who was one of the Kán's slaves, made his appearance, and the Amír said to him, 'Come and show us some of your marvels.' Upon this he took a wooden ball, with several holes in it through which long thongs were passed, and (laying hold of one of these) slung it into the air. It went so high that we lost sight of it altogether. (It was the hottest season of the year, and we were outside in the middle of the palace court). There now remained only a little of the end of a thong in the conjuror's hand, and he desired one of the boys who assisted him to lay hold of it and mount. He did so, climbing by the thong, and we lost sight of him also! The conjuror then called to him three times, but getting no answer he snatched up a knife as if in a great rage, laid hold of the thong, and disappeared also! By and bye he threw down one of the boy's hands, then a foot, then the other hand, and then the other foot, then the trunk, and last of all the head! Then he came down himself, all puffing and panting, and with his clothes all bloody kissed the ground before the Amír, and said something to him in Chinese. The Amir gave some order in reply, and our friend then took the lad's limbs, laid them together in their places, and gave a kick, when, presto! there was the boy who got up and stood before us! All this astonished me beyond measure, and I had an attack of palpitation like that which overcame me once before in the presence of the Sultan of India, when he showed me something of the same kind. They gave me a cordial, however, which cured the attack. The Kazi Afkharuddin was next to

me, and quoth he, Wallah! 'tis my opinion there has been neither going up nor coming down, neither marring nor mending; 'tis all hocus pocus !'"

Now let us compare with this, which Ibn Batuta the Moor says he saw in China about the year 1348, the account which is given us by Edward Melton, an Anglo-Dutch traveller, of the performances of a Chinese gang of conjurors, which he witnessed at Batavia about the year 1670 (I have forgotten to note the year). After describing very

Chinese Conjuring Extraordinary.

vividly the basket-murder trick, which is well known in India, and now also in Europe, and some feats of bamboo balancing similar to those which were recently shown by Japanese performers in England, only more wonderful, he proceeds: "But now I am going to relate a thing which surpasses all belief, and which I should scarcely venture to insert here had it not been witnessed by thousands before my own eyes. One of the same gang took a ball of cord, and grasping one end of the cord in his hand slung the other up into the air with such force that its

extremity was beyond reach of our sight. He then immediately climbed up the cord with indescribable swiftness, and got so high that we could no longer see him. I stood full of astonishment, not conceiving what was to come of this; when lo! a leg came tumbling down out of the air. One of the conjuring company instantly snatched it up and threw it into the basket whereof I have formerly spoken. A moment later a hand came down, and immediately on that another leg. And in short all the members of the body came thus successively tumbling from the air and were cast together into the basket. The last fragment of all that we saw tumble down was the head, and no sooner had that touched the ground than he who had snatched up all the limbs and put them in the basket turned them all out again topsy turvy. Then straightway we saw with these eyes all those limbs creep together again, and in short form a whole man, who at once could stand and go just as before, without showing the least damage! Never in my life was I so astonished as when I beheld this wonderful performance, and I doubted now no longer that these misguided men did it by the help of the Devil. For it seems to me totally impossible that such things should be accomplished by natural means." The same performance is spoken of by Valentyn, in a passage also containing curious notices of the basket-murder trick, the mango trick, the sitting in the air (quoted above), and others: but he refers to Melton, and I am not sure whether he had any other authority for it. The cut on the preceding page is taken from Melton's plate.

Again we have in the Memoirs of the Emperor Jahangir a detail of the wonderful performances of seven jugglers from Bengal who exhibited before him. Two of their feats are thus described: "Ninth. They produced a man whom they divided limb from limb, actually severing his head from the body. They scattered these mutilated members along the ground, and in this state they lay for some time. They then extended a sheet or curtain over the spot, and one of the men putting himself under the sheet, in a few minutes came from below, followed by the individual supposed to have been cut into joints, in perfect health and condition, and one might have safely sworn that he had never received wound or injury whatever. Twenty-third. They produced a chain of 50 cubits in length, and in my presence threw one end of it towards the sky, where it remained as if fastened to something in the air. A dog was then brought forward, and being placed at the lower end of the chain, immediately ran up, and reaching the other end, immediately disappeared in the air. In the same manner a hog, a panther, a lion, and a tiger were successively sent up the chain and all equally disappeared at the upper end of the chain. At last they took down the chain and put it into a bag, no one ever discovering in what way the different animals were made to vanish into the air in the mysterious manner above described."

In Philostratus, again, we may learn the antiquity of some juggling tricks that have come up as novelties in our own day. Thus at Taxila

a man set his son against a board, and then threw darts tracing the outline of the boy's figure on the board. This feat was shown in London some fifteen or twenty years ago, and humorously commemorated in Punch by John Leech.

(Philostratus, Fr. Transl. Bk. III. ch. xv. and xxvii.; Mich. Glycas, Ann. II. 156, Paris ed.; Delrio, Disquis. Magic. pp. 34, 100; Koeppen, I. 31, II. 82, 114-15, 260, 262, 280; Vassilyev, 156; Della Penna, 36; S. Setzen, 43, 353; Pereg. Quat. 117; I. B. IV. 39 and 290 seqq.; Asiat. Researches, XVII. 186; Valentyn, V. 52-54; Edward Melton, Engelsch Edelmans, Zeldzaame en Gedenkwaardige Zee en Land Reizen, &c., aangevangen in den Jaare 1660 en geendigd in den Jaare 1677, Amsterdam, 1702, p. 468; Mem. of the Emp. Jahangueir, pp. 99, 102.)

NOTE 10.-There is no exaggeration in this number. Turner speaks of 2500 monks in one Tibetan convent. Huc mentions Chorchi, north of the Great Wall, as containing 2000; and Kúnbúm, where he and Gabet spent several months, on the borders of Shensi and Tibet, had nearly 4000. The missionary itinerary from Nepal to L'hasa given by Giorgi, speaks of a group of convents at a place called Brephung, which formerly contained 10,000 inmates, and at the time of the journey (about 1700) still contained 5000, including attendants. Dr. Campbell gives a list of twelve chief convents in L'hasa and its vicinity (not including the Potala or Residence of the Grand Lama), of which one is said to have 7500 members, resident and itinerary. Major Montgomerie's Pandit gives the same convent 7700 Lamas. In the great monastery at L'hasa called Labrang, they show a copper kettle holding more than 100 buckets, which was used to make tea for the Lamas who performed the daily temple service. The monasteries are usually, as the text says, like small towns, clustered round the great temples. That represented at p. 224 is at Jehol, and is an imitation of the Potala at L'hasa. (Hue's Tartary, &c., p. 45, 208, &c.; Alph. Tibetan, 453; J. A. S. B. XXIV. 219; J. R. G. S. XXXVIII. 168; Koeppen II. 338.)

NOTE 11.-There were many anomalies in the older Lamaism, and it permitted, at least in some sects of it which still subsist, the marriage of the clergy under certain limitations and conditions. One of Giorgi's missionaries speaks of a Lama of high hereditary rank as a spiritual prince who marries, but separates from his wife as soon as he has a son, who after certain trials is deemed worthy to be his successor. One of the "reforms" of Tsongkhapa was the absolute prohibition of marriage to the clergy, and in this he followed the institutes of the oldest Buddhism. Even the Red Lamas, or unreformed, cannot now marry without a dispensation.

But even the oldest orthodox Buddhism had its Lay brethren and Lay sisters (Upásaka and Upásiká), and these are to be found in Tibet and Mongolia (loués au blanc, as it were). They are called by