Rubruck (p. 144) says, “A Nestorian, who had come from Cathay told me that in that country there is an idol so big that it can be seen from two days off.”  Mr. Rockhill (Rubruck, p. 144, note) writes, “The largest stone image I have seen is in a cave temple at Yung kan, about 10 miles north-west of Ta t’ung Fu in Shan-si.  Pere Gerbillon says the Emperor K’ang hsi measured it himself and found it to be 57 chih high (61 feet). (Duhalde, Description, IV. 352.) I have seen another colossal statue in a cave near Pinchou in north-west Shan-si, and there is another about 45 miles south of Ning hsia Fu, near the left bank of the Yellow River. (Rockhill, Land of the Lamas, 26, and Diary, 47.) The great recumbent figure of the ‘Sleeping Buddha’ in the Wo Fo ssu, near Peking, is of clay.”

King Haython (Brosset’s ed. p. 181) mentions the statue in clay, of an extraordinary height, of a God (Buddha) aged 3040 years, who is to live 370,000 years more, when he will be superseded by another god called Madri (Maitreya).—­H.  C.]

[Illustration:  Great Lama Monastery]

NOTE 3.—­Marco is now speaking of the Lamas, or clergy of Tibetan Buddhism.  The customs mentioned have varied in details, both locally and with the changes that the system has passed through in the course of time.

The institutes of ancient Buddhism set apart the days of new and full moon to be observed by the Sramanas or monks, by fasting, confession, and listening to the reading of the law.  It became usual for the laity to take part in the observance, and the number of days was increased to three and then to four, whilst Hiuen Tsang himself speaks of “the six fasts of every month,” and a Chinese authority quoted by Julien gives the days as the 8th, 14th, 15th, 23rd, 29th, and 30th.  Fabian says that in Ceylon preaching took place on the 8th, 14th, and 15th days of the month.  Four is the number now most general amongst Buddhist nations, and the days may be regarded as a kind of Buddhist Sabbath.  In the southern countries and in Nepal they occur at the moon’s changes.  In Tibet and among the Mongol Buddhists they are not at equal intervals, though I find the actual days differently stated by different authorities.  Pallas says the Mongols observed the 13th, 14th, and 15th, the three days being brought together, he thought, on account of the distance many Lamas had to travel to the temple—­just as in some Scotch country parishes they used to give two sermons in one service for like reason!  Koeppen, to whose work this note is much indebted, says the Tibetan days are the 14th, 15th, 29th, 30th, and adds as to the manner of observance:  “On these days, by rule, among the Lamas, nothing should be tasted but farinaceous food and tea; the very devout refrain from all food from sunrise to sunset.  The Temples are decorated, and the altar tables set out with the holy symbols, with tapers, and with dishes containing offerings in corn, meal,