It can scarcely be understood how the followers of an atheistical creed can make, consistently with their opinions, an attempt at prayer. Such an act of devotion implies the belief in a being superior to men, who has a controlling power over them, and in whose hands their destinies are placed. With a believer in God, prayer is a sacred, nay, a natural duty. But such cannot be the case with atheists. Despite the withering and despairing influence of atheism, nothing can possibly obliterate from the conscience and heart of man that inward faith in a supreme being. The pious Thoodzata has in view the attainment of two objects: she prays, without knowing to whom, that by the agency of some one she might obtain the objects of her petition; she is anxious to show her gratitude when she sees that her prayer has been heard. Her faith in the _quasi_ omnipotence of the genii makes her address thanks to them. The Nat is not the person to whom her prayer appears directed, but he is rather a witness of her petition. The Burmese, in general, under difficult circumstances, unforeseen difficulties, and sudden calamities, use always the cry, _Phra kaiba_--God assist me--to obtain from above assistance and protection. Yet that Phra cannot be their Buddha, though he be in their opinion the Phra _par excellence_, since they openly declare that he in no way interferes in the management of this world's affairs. Whence that involuntary cry for assistance, but from the innate consciousness that above man there is some one ruling over his destinies? An atheistical system may be elaborated in a school of metaphysics, and forced upon ignorant and unreflecting masses, but practice will ever belie theory. Man, in spite of his errors and follies, is naturally a believing being; his own weakness and multiplied wants ever compel him to have recourse to some great being that can help and assist him, and supply, to a certain extent, the deficiency which, in spite of himself, he is compelled to acknowledge existing in him as a stern and humiliating reality. [2] The Burmese, like all trans-Gangetic nations, divide the year into twelve lunar months of twenty-nine and thirty days alternately. Every third year they add one month, or as they say, double the month of Watso (July). The year begins on, or about, the 12th of April. The days of worship are the days of the four quarters of the moon; but the days of the new and full moon seem to have preference over those of the two other quarters, which latter are scarcely noticed or distinguished from common days. It was on the day of the full moon of April that Thoodzata made her grand offering.