midnight forest when the dew falls and wild beasts howl; they note the plumage of the blue peacock, the flight of the yellow crane and the gliding movements of the water snake.  It does not appear that these amiable hermits arrogated any superiority to themselves or that there was any opposition between them and the rest of the brethren.  They preferred a form of the religious life which the Buddha would not make compulsory, but it is older than Buddhism and not yet dead in India.  The Sangha exercised no hierarchical authority over them and they accepted such simple symbols of union as the observance of Uposatha days.

The character of the Sangha has not materially changed since its constitution took definite shape towards the end of the master’s life.  It was and is simply a body of people who believe that the higher life cannot be lived in any existing form of society and therefore combine to form a confraternity where they are relieved of care for food and raiment, where they can really take no thought for the morrow and turn the cheek to the smiter.  They were not a corporation of priests and they had no political aims.  Any free man, unless his parents or the state had a claim on him and unless he suffered from certain diseases, was admitted; he took no vows of obedience and was at any time at liberty to return to the world.

Though the Sangha as founded by the Buddha did not claim, still less exact, anything from the laity, yet it was their duty, their most obvious and easy method of acquiring merit, to honour and support monks, to provide them with food, clothes and lodging and with everything which they might lawfully possess.  Strictly speaking a monk does not beg for food nor thank for what he receives.  He gives the layman a chance of doing a good deed and the donor, not the recipient, should be thankful.

At first the Buddha admitted converts to the order himself, but he subsequently prescribed two simple ceremonies for admission to the novitiate and to full privileges respectively.  They are often described as ordinations but are rather applications from postulants which are granted by a Chapter consisting of at least ten members.  The first, called pabbajja or going forth—­that is leaving the world—­is effected when the would-be novice, duly shorn and robed in yellow, recites the three refuges and the ten precepts[537].  Full membership is obtained by the further ceremony called upasampada.  The postulant, who must be at least twenty years old, is examined in order to ascertain that he is sui juris and has no disqualifying disease or other impediment.  Then he is introduced to the Chapter by “a learned and competent monk” who asks those who are in favour of his admission to signify the same by their silence and those who are not, to speak.  If this formula is repeated three times without calling forth objection, the upasampada is complete.  The newly admitted Bhikkhu must have an Upajjhaya or preceptor on whom he waits as a servant, seeing to his clothes, bath, bed, etc.  In return the preceptor gives him spiritual instruction, supervises his conduct and tends him when sick.