There are certain special months for entering and for leaving the priesthood. The shortest period is three months. During this portion of the year the number is much larger, as many leave after a very short stay. The ceremonies of ordination are simple, consisting in the tonsure of the candidate, prayers repeated by the priest, bathing with holy water and assuming the yellow robe――something like the old Roman tunic in shape, with a scarf thrown over the shoulders. Such services are accompanied by the distribution of largess to the priests and the poor――but chiefly to the former――and often by prolonged feasting. To defray the expenses of ordinations is considered an act of merit, and every Siamese spends as much for this purpose as his means will allow. Women make merit by weaving and staining the yellow robes freely distributed on such occasions. It is the duty of priests to ordain others as priests; to consecrate idols and temples; to assist in wedding and funeral rites; to read the Pali hymns and prayers (of which he acquires at least a parrot knowledge); and to instruct the boys entrusted to his supervision. There are also the _Nains_, or novices, too young to take full orders. Every superior priest has special disciples, who look to him for counsel, prostrate themselves on entering his presence, and otherwise evince profound respect, almost adoration. In Bangkok alone there are thousands of priests dependent on charity for daily bread. The Buddhist code makes no distinction between prince and peasant in the priesthood. All must eat only what has been given in alms, and when in health each is expected to carry around the alms-bowl. This is slung from the neck and covered with the robe, except when alms are received. It is estimated that it costs Siam twenty-five million dollars annually to keep up this immense army of priestly mendicants and religious ceremonials. [Illustration: BUDDHIST PRIESTS GATHERING FOOD.] The majority of priests readily acknowledge mercenary motives for assuming the yellow robe. “The wats are more comfortable than our dwellings,” they say. “Disciples paddle our canoes; our food and clothes are given us; we are not required to work. Before we became priests the people looked upon us as vagabonds; now they almost worship us.” Yet in most instances the only change is the shaven head and yellow robe and the alms-bowl. Some Buddhist monks are devout, spending their lives in wats, or in forests and caves as hermits, meditating on the virtues of Buddha and striving to attain Nipan. Over these exceptional studious and moral monks Buddhism doubtless exerts a restraining influence, yet even such lives are dreary, and manifest little zeal constraining to efforts for national reform.