eylon and Siam are slight; hardly more than the local
peculiarities which mark the Roman church in Italy, Spain, and
England. Different opinions have been expressed as to the moral tone
and conduct of Siamese monks and most critics state that they are
somewhat inferior to their Burmese brethren. The system by which
a village undertakes to support a monk, provided that he is a
reasonably competent school-master and of good character, works well.
But in the larger monasteries it is admitted that there are inmates
who have entered in the hope of leading a lazy life and even fugitives
from justice. Still the penalty for any grave offence is immediate
expulsion by the ecclesiastical authorities and the offender is
treated with extreme severity by the civil courts to which he then
becomes amenable.

The religious festivals of Siam are numerous and characteristic. Many
are Buddhist, some are Brahmanic, and some are royal. Uposatha days
(wan phra:) are observed much as in Burma. The birth, enlightenment
and death of the Buddha (which are all supposed to have taken place on
the 15th day of the 6th waxing moon) are celebrated during a three
days festival. These three days are of peculiar solemnity and are
spent in the discharge of religious duties, such as hearing sermons
and giving alms. But at most festivals religious observances are
mingled with much picturesque but secular gaiety. In the morning the
monks do not go their usual round[223] and the alms-bowls are arranged
in a line within the temple grounds. The laity (mostly women) arrive
bearing wicker trays on which are vessels containing rice and
delicacies. They place a selection of these in each bowl and then
proceed to the Bot where they hear the commandments recited and often
vow to observe for that day some which are usually binding only on
monks. While the monks are eating their meal the people repair to a
river, which is rarely far distant in Siam, and pour water drop by
drop saying "May the food which we have given for the use of the holy
ones be of benefit to our fathers and mothers and to all of our
relatives who have passed away." This rite is curiously in harmony
with the injunctions of the Tirokuddasuttam in the Khuddakapatha,
which is probably an ancient work.[224] The rest of the day is usually
devoted to pious merrymaking, such as processions by day and
illuminations by night. On some feasts the laws against gambling are
suspended and various games of chance