and lived in convents.]

[Footnote 315: M. Finot conjectures that it represents the Siamese
Chao (Lord) and a corruption of Guru.]

[Footnote 316: See chapter on Siam, sect. 1.]

[Footnote 317: _Corpus_, II. p. 422.]

[Footnote 318: The strange statement of Chou Ta-kuan (pp. 153-155)
that the Buddhist and Taoist priests enjoyed a species of _jus primae
noctis_ has been much discussed. Taken by itself it might be merely a
queer story founded on a misunderstanding of Cambojan customs, for he
candidly says that his information is untrustworthy. But taking it in
connection with the stories about the Aris in Burma (see especially
Finot, _J.A._ 1912, p. 121) and the customs attributed by Chinese and
Europeans to the Siamese and Philippinos, we can hardly come to any
conclusion except that this strange usage was an aboriginal custom in
Indo-China and the Archipelago, prior to the introductions of Indian
civilization, but not suppressed for some time. At the present day
there seems to be no trace or even tradition of such a custom. For
Siamese and Philippine customs see _B.E.F.E.O._ 1902, p. 153, note 4.]

[Footnote 319: The French Archaeological Commission states that
exclusive of Angkor and the neighbouring buildings there are remains
of 600 temples in Camboja, and probably many have entirely
disappeared.]

[Footnote 320: Maspero, pp. 62-3.]

[Footnote 321: The food is prepared in the monasteries, and, as in
other countries, the begging round is a mere formality.]

[Footnote 322: But in Chinese temples notices forbidding smoking are
often posted on the doors.]

[Footnote 323: The word dhyana is known, but the exercise is more
commonly called Vipassana or Kammathana.]

[Footnote 324: M.G. Coedes in _Bull. Comm. Archeol._ 1911, p. 220.]

[Footnote 325: Although there is no reason why these pictures of the
future life should not be Brahmanic as well as Buddhist, I do not
remember having seen them in any purely Brahmanic temple.]

[Footnote 326: After spending some time at Angkor Wat I find it hard
to believe the theory that it was a palace. The King of Camboja was
doubtless regarded as a living God, but so is the Grand Lama, and it
does not appear that the Potala where he lives is anything but a large
residential building containing halls and chapels much like the
Vatican. But at Angkor Wat everything leads up to a central shrine. It
is quite probable however that the deity of this shrine was a deified
king, iden