day in the interior of that monument, and the true source from which has originated the profound veneration which, in our own days, Buddhists, from all parts of Burmah, Siam, and the Shan states, pay by their pilgrimages and offerings to the Dagon Pagoda. [14] Upasaka is a Pali word which is designed to mean those persons who, having heard the instructions of Buddha, and professed a faith or belief in him and his doctrines, did not enter the profession of Rahans. Hence they are quite distinct from the Bikus or mendicants, who formed the first class of the hearers of Buddha, and renounced the world in imitation of their great master. The Upasakas were therefore people adhering to the doctrines of Buddha, but as yet remaining engaged in the ordinary pursuits of life. The two brothers became disciples of Buddha, but not of the first class, since they did not embrace the more perfect mode of life of the ascetics. This is the first instance in this legend of an allusion being made to relics, that is to say, to objects supposed to be surrounded with a certain amount of sacredness, and esteemed on that account to be worthy of receiving from devotees respect and veneration. The two young converts, not as yet confirmed in the new faith they had embraced, thought they wanted some exterior object to which they might hereafter direct their homage and offer their respects. They were as yet far from being acquainted with the sublime science of their eminent teacher, who, disregarding matter and all its modifications, could not but feel quite indifferent respecting the pretended value of relics of even the most sacred character. How is it that the stern moralist, the contemner of this illusory world, could think of giving a few hairs of his head to two new young converts, that they might use them as objects of worship? Buddha doubtless knew exactly and appreciated admirably the wants and necessities of human nature as it is, and will very likely ever be to the end of ages. Men are led, actuated, impressioned, and influenced by the senses; in fact, it is through their senses that the knowledge of things is conveyed to their minds. He gave to his imperfectly instructed disciples a thing that would serve to vivify and reanimate in their memory the remembrance of Buddha, and of the instructions they had heard from him. Those grossly-minded hearers asked for an object they might carry about with them and worship. Buddha, out of deference for their weak intellect, gave them a few hairs of his head, the sight of which was designed to maintain in their souls a tender affection for the person of him these things had belonged to. This subject will receive hereafter the further treatment it deserves when we come to examine the nature of the worship paid by Buddhists to