which the kingly race, who came to this serpent country, reposed under, or descended from heaven by; secondly, that this tree-loving race are captivated by the dragon princess of the land. It is the serpent king, however, who builds the city of _Nakon Thom_ for his daughter and her stranger husband. It is not improbable that Buddhism originated among a people who were both tree and serpent-worshippers, although the former became more intimately and at an earlier period associated with its founder. Let us now see what ideas are symbolised by the serpent. We are told that he is “an emblem of the Sun, Time, Kronos, and Eternity.” The serpent was, indeed, the Sun-God, or spirit of the sun, and therefore Power, Wisdom, Light, and a fit type of creation and generative power. Dr. Donaldson came to the conclusion that the serpent has always a Phallic significance, a remark which exactly accords with General Forlong’s experience, “founded simply upon _close observation_ in Eastern lands, and conclusions drawn by himself, unaided by books or teachers, from thousands of stories and conversations with Eastern priests and people.” The testimony of a competent and honest observer is all important, and we must believe when we are told that the serpent, or the constant early attendant on the Lingam, is the special symbol which veils the actual God. The same may be said, indeed, of Tree Worship, and as tree-worship and serpent-worship embrace the Phallic faith, the first three streams of faiths are represented by them. It is evident, however, that Phallic ideas are at the foundation of both tree and serpent-worship, and the Phallic stream of faith should be given the first place as the actual source of the Rivers of Life. General Forlong does, indeed, affirm that Phallic worship enters so closely into union with _all_ faiths to the present hour that it is impossible to keep it out of view. We can well understand how this should be as to the tree, serpent, and solar cults, but it is not so evident at first sight in relation to fire-worship. If fire was, however, regarded as the servant of Siva, and all creating gods, there is no difficulty in accepting the position. The object of the worship offered to the sacred fire is consistent with that view. Thus Greeks, Romans, and Hindoos “besought Agni by fervent prayers for increase of flocks and families, for happy lives and serene old age, for wisdom and pardon from sin.” General Forlong appears to see in the worship of fire essentially a household faith, and this was undoubtedly so if his explanation of the Lares and Penates is correct. These symbols represented “the _past_ vital fire or energy of the tribe, as the patriarch, his stalwart sons and daughters did that of the _present_ living fire the sacred hearth.” General Forlong states, indeed, that everything relating to blood used to be connected with fire, and he supposed, therefore, that _agnatio_ may have been _relation by fire_,