He eats the fruit of his labour. He is fully satiated when he beholds Neibban. It is in this manner, O pounha, that I am a true husbandman, and am always provided with all the implements necessary for the tillage of man's soul." The pounha, delighted with such doctrine, became a convert, and professed his belief in Buddha, the law, and the assembly. Subsequently he applied for admittance into the assembly, and by energetic efforts in the arduous work of meditation, he became at last a Rahanda. When the rains were over, Buddha travelled through the country, preaching the most excellent law, with the happiest results. He went to the town of Satiabia, in the Kosala country. There he received from a pounha of Waritzaba an invitation to go to that place. The invitation was graciously accepted. In that town he spent the twelfth season. A great many pounhas were enlightened and converted by professing their firm adherence to the three precious things. The vile Manh Nat did his utmost to thwart the beneficial results of Buddha's preachings. A great dearth prevailing in the country, he did all that he could to starve the most excellent Buddha and all his followers. But he was frustrated in his iniquitous design by the charity of five hundred horse merchants, who had come from Outharapata, and were then staying in Waritzaba. Buddha, leaving this country, shaped his course through the great Mantala country; he travelled by the shortest route, a distance of 500 youdzanas. He started on the day after the full moon of Tabodway, and spent nearly five months in this voyage. He reached the banks of the Ganges at Gayagati, where he crossed the mighty stream and went to Benares. He had not been long in that city, when he recrossed the Ganges and went to Wethalie, dwelling in the Gootagarathala monastery. Thence he went into Thawattie, preaching through all the places he visited. When he was in the Dzetawon monastery, he delivered the Maha Rahula instruction for the benefit of his son Rahula, who then was eighteen years old. FOOTNOTES [1] The religious edifices that are to be met with in all parts of Burmah deserve a particular notice. They are called dzedis in all the Buddhist writings of the Burmese, but the people generally speak of them under the appellation of Payas or Phras, which, in this instance, is merely a title of honour of a religious character. Dzedis, in the earliest days of Buddhism, were sacred tumuli raised upon a shrine, wherein relics of Buddha had been deposited. These structures were as so many lofty witnesses, bearing evidence to the presence of sacred and precious objects, intended to revive in the memory of the faithful the remembrance of Buddha, and foster in their hearts tender feelings of devotion and a glowing fervour for his religion.