of and enters no wise into the affairs of this world. He is as if he was not or had never been. He is indeed annihilated. Buddhists venerate three precious things—Buddha, his law, and the assembly of the just or perfect—in the same sense as we venerate and admire what is morally good and beautiful, such as virtue considered abstractedly, and the acts originating from it. The statues of the last Buddha Gaudama are honoured by his followers, not with the idea that certain powers or virtues are inherent in them, but solely because they are the visible representations of Buddha, who, according to Buddhists, desired that the same honours should be paid to them as would be offered to his person, were he yet living among them. This faint outline of the Buddhistic creed is sufficient to bear out the above assertion, that it is in no wise based on the belief in a supreme being, but that it is strictly atheistical, and therefore that no real priesthood can ever be found existing under such a system. It may prove, too, of some assistance for better understanding what is to be said regarding the subjects of this notice. The Talapoins are called by the Burmese Phongyies, which term means great glory: or Rahans, which means perfect. They are known in Ceylon, Siam, Thibet, under different names, conveying nearly the same meaning and expressing either the nature or the object of their profession. What induces a follower of Buddha to embrace the Talapoinic state? What is the object of his pursuit in entering on such a peculiar and extraordinary course of life? The answer to these questions will supply us with accurate notions of the real nature of this singular order of devotees. A Buddhist on becoming a member of the holy society proposes to keep the law of Buddha in a more perfect manner than his other co-religionists. He intends to observe not only its general ordinances obligatory on every individual, but also its prescriptions of a higher excellency, leading to an uncommon sanctity and perfection, which can be the lot of but a comparatively small number of fervent and resolute persons. He aims at weakening within himself all the evil propensities that give origin and strength to the principle of demerits. By the practice and observance of the highest and sublimest precepts and counsels of the law, he establishes, confirms, and consolidates in his own soul the principle of merits, which is to work upon him during the various existences he has as yet to go through, and gradually lead him to that perfection which will qualify him for and entitle him to the state of Neibban, the object of the ardent desires and earnest pursuit of every true and genuine disciple of Buddha. The life of the last Buddha Gaudama, his doctrines as well as his examples, he proposes to copy with a scrupulous fidelity and to follow with unremitting ardour. Such is the great model that he proposes to himself for imitation. Gaudama withdrew