The priesthood of Burmah is divided into regular grades, like those of Europe. I shall quote the summary of Malcom in preference to any other.[124] “The highest functionary is the ‘_Tha-thena-byng_’, or archbishop. He resides at Ava, has jurisdiction over all the priests, and appoints the president of every monastery. He stands high at court, and is considered one of the great men of the kingdom. Next to him are the _Ponghees_, strictly so called, one of whom presides in each monastery. Next are the _Oo-pe-zíns_, comprising those who have passed the noviciate, sustained a regular examination, and chosen the priesthood for life. Of this class are the teachers or professors in the monasteries. One of them is generally vice-president, and is most likely to succeed to the headship on the demise of the _Pongyee_. Both these orders are sometimes called _Rahans_, or _Yahans_. They are considered to understand religion so well as to think for themselves, and expound the law out of their own hearts, without being obliged to follow what they have read in books. Next are the _Ko-yen-ga-láy_, who have retired from the world, and wear the yellow cloth, but are not all seeking to pass the examination, and become _Oo-pe-zíns_. They have entered for an education, or a livelihood, or to gain a divorce, or for various objects; and many of such return annually to secular life. Many of this class remain for life without rising a grade. Those who remain five years honourably are called _Tay_, _i.e._ simply, _priests_; and those who remain twenty, are _Maha Tay_, _great_ or _aged priests_. They might have become Ponghees at any stage of this period if their talents and acquirements had amounted to the required standard. By courtesy, all who wear the yellow cloth are called Ponghees.” In some parts of Burmah there are also nunneries, though the Bedagat neither authorizes nor requires them; indeed, manifestoes have been issued by several of the kings of Ava to prevent women under a certain age from entering these institutions.[125] On the subject of the khyoums, however, I cannot do better than refer to the works of MM. Huc and Gabet, Mr. Prinsep, and others. The most interesting and most characteristic ceremony of these Burmese is the funeral of a priest, as it contains a mixture of solemnity and absurdity rarely to be met with anywhere. I shall proceed, therefore, to describe it.