[1] The first Emperor of the Manchu line originated the scheme, but it has been greatly extended by his successors. However, the simple-minded Mongols lead a comfortable, easy life in Peking, free from care, and with no occupation except chanting their prayers. I was fortunate enough to witness one of their religious services in the great temple. The building is raised some ten feet from the ground, a fine flight of steps running round the four sides of it. The roof is very high, and the sides are open all round. The lamas muster leisurely out of their cells, dressed in dirty red cotton garments, and armed with an enormous yellow cap, with something of a helmet shape, and crested with a long fringe made, I think, of camel's hair. They carry the cap for the most part under their arm, seldom wearing it on the head. About 200 of them assembled in the temple, and sung a chant which lasted about half an hour. The effect was very striking and solemn, for the music was good, and one or two of the lamas had the finest bass voices I ever heard. The apparent earnestness with which the whole congregation joined in the service, and the deep, devotional character of the music, riveted our attention with an irresistible power. So different was it from the ludicrous mockery of sacred things perpetrated by the Chinese Bhuddists, during whose most solemn services I have seen a dirty fellow push his way through the devotees and coolly light his pipe at the candles burning on the altar. The analogies between the Bhuddist and Roman Catholic forms of worship have been so hackneyed by writers that it may seem impertinent in me to allude to them. But I cannot help drawing attention to the manner in which M. Huc endeavours to explain them. The analogies are most complete in the Yellow Cap Lama sect, the origin of which is described at length by Huc. In the thirteenth century, in the country of Amdo, bordering on Thibet, a child miraculously conceived was born with a white beard, and from his birth gave utterance to profound sayings concerning the destiny of man. His name was Tsong-Kamba. This prodigy of a child became an ascetic, devoting himself to meditation and prayer. A holy stranger from the west visited him, and amazed him by his sanctity and learning. The stranger was remarkable for his long nose. After instructing Tsong-Kamba for a few years in the mysteries of religion the holy man died; but Tsong-Kamba became a great reformer, and originated the new sect of the Yellow Cap Lamas. Huc clutches at this tradition, and thinks he sees in the mysterious visitor of Tsong-Kamba a Christian missionary, many of whom had penetrated about that period into Tartary. The premature death of the master left incomplete the instruction of the disciple, who, failing to attain Christianity, stopped short as a reformer of Bhuddism.