the days of a former Buddha, obliterated from the minds of men, until a new one, by his omniscience, is enabled to win it back and preach it to all beings. The third object of veneration is the Thanga, or Assembly. The meaning of the Pali word Thanga is nearly equivalent to that of church or congregation. In the time Gaudama lived the Assembly was composed of all individuals who, becoming converts, embraced the mode of living of their preacher, and remained with him, or if they occasionally parted from him for a while, always kept a close intercourse with him, and spent a portion of their time in his company. Having left the world, they subjected themselves to certain disciplinary regulations, afterwards embodied in the great compilation called Wini. The members of the Assembly were divided into two classes; the Ariahs or venerables, who by their age, great proficiency in the knowledge of the law, and remarkable fervour in the assiduous practice of all its ordinances, occupied deservedly the first rank amongst the disciples of Buddha, and ranked foremost in the Assembly. The second class was composed of the Bickus, or simple mendicant Religious. It is difficult to assert with any degree of probability whether the Upasakas, or ordinary hearers, have ever been regarded as members of the Thanga, and forming a portion thereof. The Upasakas were believers, but continued to live in the world, and formed, as it were, the laity of the Buddhistic church. According to the opinion of Buddhists in these parts, the laity is not considered as forming or constituting a part of the Thanga; those only who abandon a secular life, put on the yellow canonical dress, and endeavour to tread in the footsteps of their great teacher, are entitled to the dignity of members of the Assembly, to which a veneration is paid similar to that offered to Buddha and the law. The Ariahs, or venerables, are divided into four classes, according to their greater or less proficiency in knowledge and moral worth. They are called Thotapan, Thakadagan, Anagam, and Arahat. In the class of Thotapan are included the individuals who have entered into the current, or stream, leading to deliverance, or, in other terms, who have stepped into the way of perfection. The Thotapan is as yet to be born four times ere he can obtain the deliverance. Those who belong to the second class glide rapidly down the stream, following steadily the way leading to perfection, and are to be born once more in the condition of Nat, and once in that of man. Those of the third class are to be born once in the condition of Nats. Finally, those of the fourth class have gone over the fourth and last way to perfection, reached the summit of science and spiritual attainments, and are ripe for the state