From the narrative of this Legend we may conclude, with a probability amounting almost to certitude, that Buddha in his preachings addressed himself first to the Brahmins, as being by their caste the most influential portion of the Hindu community. Those that are called by the name of Pounhas are the Brahmins living in the world and following the ordinary pursuits of life. Those that are mentioned by the names of Rahans and Rathees are probably Brahmins, or at least belong to some other distinguished caste like that of the Kchatrias, but are members of some religious order or ascetics. They were in those days men whom, in imitation of the ancient Greeks, we may call philosophers, and who belonged to one or other of the branches into which the great Indian school was divided. We may conjecture that at that time India exhibited a scene much resembling that which Greece subsequently offered to the eyes of the observer in the days of Socrates and Plato, when schools of philosophy were to be met with in every direction. The Hindu philosophers, favoured by climate and their ardent imagination, carried much further than the Greek wise men, both in theory and practice, the discussion of dogmas and the fervour of religious practices. If credit is to be given to our Legend in a historical point of view, we may safely conclude that such was the state of India when Buddha began his preachings. His first hearers were Rahans, Rathees, and Pounhas, that is to say, the most learned and wisest men in those days. The latter in particular seemed at first disinclined to offer opposition to Buddha; they listened to him as to a distinguished philosopher; his arguments were examined, discussed, and answered by them in the best way they could. In that polemical warfare, arguments were at first the only offensive and defensive weapons used and handled by the combatants on both sides. Buddha's two favourite doctrines of Atheism and Neibban, which established the two broad lines of separation between the two systems, begat much discussion and created some animosity between him and his adversaries. But what widened the gap between the two parties, and placed them in a hostile array against each other, was the broad principle of equality amongst men, latent in the bosom of Buddha's doctrines, and levelled at the distinction of castes. Buddha preached to men of all conditions without exception; he opened before all the ways that lead to Neibban; made no distinction between man and man, except that which is drawn by virtue and vice, merits and demerits. He allowed every one to approach him and take rank among his disciples; faith in his doctrine entitled any man to be numbered amidst his followers; the entrance into the order of Rahans or perfect was open to all