There is no doubt but those devotees who, in the days of Buddha, spent their time in retreat, devoted to study and meditation, were Brahmins. In support of this assertion we have the highest possible native authority, the Institutes of Menoo, compiled probably during the eighth or ninth century before Christ. We find in that work, minutely described, the mode of life becoming a true Brahmin. During the third part of his life, a Brahmin must live as an anchorite in the woods. Clad in the bark of trees or the skins of animals, with his hair and nails uncut, having no shelter whatever but that which is afforded him by the trees of the forest, keeping sometimes a strict silence, living on herbs and roots, he must train himself up to bearing with entire unconcern the cold of winter and the heat of summer. Such is the course of life, according to the Vedas, which the true Brahmin is bound to follow during the third portion of his existence. Some Buddhistic zealots have sometimes endeavoured to emulate the ancient Rathees in their singular mode of life. It is not quite unfrequent in our days to hear of some fervent Phongies who, during the three months of Lent, withdraw into solitude, to be more at liberty to devote their time to study and meditation. This observance, however, is practised by but very few individuals, and that, too, with a degree of laxity that indicates a marked decline of the pristine fervour that glowed in the soul of primitive Buddhists. [8] The three great works are; the assistance afforded to his parents and relatives, the great offerings he had made, coupled with a strict observance of the most difficult points of the law, and benevolent dispositions towards all beings indiscriminately. [9] This extraordinary monarch, called Tsekiawade, never makes his appearance during the period of time allotted to the publication and duration of the religious institutions of a Buddha. [10] Here I make use of the expression Phralaong, or more correctly Phraalaong, to designate Buddha before he obtained the supreme knowledge, when he was, as it were, slowly and gradually gravitating towards the centre of matchless perfection. In that state it is said of him that he is not yet ripe.