effectually and easily propitiated by the power of their charms. This exercise lasts until, strength at last failing them, they drop down in a state of complete exhaustion and prostration. They appear as if they had entirely lost their senses. In that state they are supposed to be inspired by the evil spirit. Interrogated by the physician on the nature of the disease, and the proper remedies to be applied for eradicating it, they give answers, or rather they become channels through which the spirit, satisfied with the offerings made in his honour, condescends to declare that he has now left the patient, and that by placing him under a certain treatment, which he fails not to indicate, he will soon recover his health. Occurrences of this nature are exceedingly common. They are called by the natives festivals of the _Nat-pan_, or of the possessing spirit. [2] The first followers of Buddha, observing a mode of life much resembling that of the Rathees, had hitherto made use of the dress they had purchased previous to their leaving the world. But when they became professed members of the new society, they were subjected to the observance of the vow of strict poverty, and had to depend entirely on public charity for the obtaining of the required food and raiment. The old clothes brought at the time of their entering the society were worn out and unfit to be put on. Others were to be provided for by some means that would not wound the delicate feeling of absolute poverty. The only one that occurred was the willing and liberal dispositions of the lay members of the Buddhist community. This new source of abundant alms was opened by our Buddha himself, on the occasion of the offering made by Dzewaka. Desiring likewise to do away with the scruples many religious might entertain respecting the lawfulness or unlawfulness of receiving articles of dress, Gaudama laid it down as a regulation that all the religious could lawfully accept all that might be willingly offered them by the faithful. In the foregoing pages we have seen the founder of Buddhism granting to his followers permission to receive houses and landed properties presented to communities. Now the same legislator, adhering to the same principle, gives a fuller development thereto, and extends to articles necessary for dress the leave to receive offerings of this description, proffered by the faithful to the religious. In the book of Buddhist ordinations, or promotion to the degree of Patzin, mention is made of these two sorts of permissions given to the Rahans.