prescriptions contained in the sacred Kambawa, into the order of Rahans, he is expressly and solemnly commanded to refrain from committing four sins, which would deprive him _de facto_ of the dignity he has been elevated to. The taking away willingly of the life of anything animated, is one of these four trespassings. [5] The fact of Buddha placing himself under the tuition of two masters or teachers, leading an ascetic life, to learn from them notions of the most abstruse nature, establishes, beyond all doubt, the high antiquity of the existence in India of a large number of individuals, who, living in some retired spot, far from the tumult of society, endeavoured, by constant application, to dive into the deepest recesses of morals and metaphysics. The fame of the learning of many among them attracted to their solitude crowds of disciples, anxious to study under such eminent masters. Hence we see some of these Rathees at the head of four or five hundred disciples. There is no doubt that the most distinguished Rathees became the founders of many of those philosophico-religious schools for which India was renowned from the remotest antiquity. Like many others who thirsted for knowledge, Phralaong resorted to the schools of the Rathees, as to the then most celebrated seats of learning. From this fact we may be allowed to draw another inference, which may be considered as a consequence of what has been stated in a foregoing note, regarding the superior antiquity of Brahminism over Buddhism. Phralaong was brought up in the bosom of a society regulated and governed by Brahminical institutions. He must have been imbued from the earliest days of his elementary education with the notions generally taught, viz.: the Brahminical ones. When he grew up and began to think for himself, he was displeased with certain doctrines which did not tally with his own ideas. Following the example of many that had preceded him in the way of innovation, he boldly shaped his course in a new direction, and soon arrived at a final issue on many points, both with his teachers and some of the doctrines generally received in the society in which he had been brought up. We may, therefore, safely conclude that the doctrines supposed to have been preached by the latest Buddha are but an off-shoot of Brahminism. This may serve to account for the great resemblance subsisting between many doctrines of both creeds. The cardinal points on which these two systems essentially differ are the beginning and the end of living beings. Between these two extremes there is a multitude of points on which both systems so perfectly agree that they appear blended together.