It is not easy to determine whether these two female converts became Rahanesses by forsaking the world and devoting all their time to religious observances, or simply believed in Buddha's doctrines and continued to live in the world. The Burmese translator makes use of expressions liable to both interpretations. I feel inclined to adopt the second supposition. They became female Upasakas, and continued to live in the world. We shall see, hereafter, that Gaudama's aunt, Patzapati, was the first, after much entreating, who was allowed to become a Rahaness. The great former of the Buddhistic disciplinary regulations has also laid down rules for the institution and management of an order of female devotees, to match, as it were, with that of talapoins. Hence in almost all countries where Buddhism flourishes, there are to be met houses and monasteries which are the abodes of those pious women, who emulate Rahans in the strict observance of practices of the highest order. Their dress, except the colour, which is white, is quite similar to that of talapoins; their head is shaved; they live in strict continence as long as they continue to wear the dress of their profession. They have certain formulas of prayer to repeat every day several times. Their diet is the same as that of talapoins; they are forbidden to take any food after midday. I am not aware that they render any service to society in the way of keeping schools for the benefit of female children. They live on alms freely bestowed on them by their co-religionists. The Burmese honour them with the title of Mathi-la-shing, which means ladies of the religious duties. The order of those female devotees is now much on the decline; the inmates of houses are but few, enjoying a very small share of public esteem and respect. They are generally looked upon with feelings akin to those entertained towards beggars.