those who, by their meritorious actions and renouncing the world, qualified themselves for this dignity. This principle, which put on a footing of equality men of all castes and nations, and recognised no real superiority but that which is conferred by virtue and merit, could not prove agreeable to the proud Brahmins. It provoked, by its gradual development, the animosity of the opponents of Buddha's doctrines. The battle of arguments, after having raged with various success, was afterwards converted into one of a bloody character, which ended in the total extermination or expulsion of the Buddhists from the Indian peninsula. [3] The mission of Buddha is not, as previously observed, confined to men living on earth, but it extends its beneficial action over all the beings inhabiting the six seats of Nats and sixteen of Brahmas. Those beings, the latter in particular, are much advanced in perfection, but they are not yet ripe for the sublime state of Neibban. Though freed, at least the Brahmas, from the influence of passions, they retain as yet some inclination for matter; they want the help of a Buddha to break at once the few slender ties that retain them in the state of existence. The first preaching of Buddha was rewarded with the conversion of five Rahans, and of a countless number of Nats and Brahmas. Such a plentiful harvest he could scarcely anticipate to reap; and the beginning of his career, attended with such wonderful success, amply repaid him for the extraordinary exertions he made in order to qualify himself for the Buddhaship. The author of the Legend remarks, with an unfeigned pleasure, that owing to the conversion of the five Rahans, the worlds witnessed the beautiful sight of six Rahandas congregated on the same spot. The Rahanda has attained the summit of perfection; he has arrived at the last existence; his death will relieve him from the burden of existence, and open to him the way leading to perfect rest, to complete abstraction--in a word, to Neibban. The Rahandas rank first among the disciples and hearers of Buddha; they constitute the _élite_ of his followers, and form the most distinguished portion of the assembly or congregation of the perfect. We have already stated that the members composing the assembly of the hearers were divided into distinct sections, and formed different degrees, according to the difference of their respective progress on the way of perfection.