These and many other points are common to all those that intend to observe not only the precepts but also the mere counsels of their respective creeds. Causes being the same, in many instances, in both systems, consequences almost analogous must inevitably result therefrom. Religious institutions always bear the stamp of the religious ideas that have given rise to them. They, together with their rules and regulations, are not the principle, but the immediate consequence or offspring of religion, such as it is understood by the people professing it. They exemplify and illustrate religious notions already entertained, but they never create such as are not yet in existence. When the learned shall have collected sufficient materials for giving an accurate history of the origin, progress, spread, and dogmatical revolutions of Buddhism, it will not be uninteresting to inquire into the causes that have operated in communicating to two religious systems essentially differing in their respective tendencies so many points of resemblance. But that study is yet to be made. We know very little on all those points. The best informed are compelled to acknowledge that in the present state of information we are still in the dark, the thickness of which is occasionally relieved by a few transient and uncertain glimpses which are insufficient to enlighten the mind, and enable the searcher after truth to guide safely his steps. In reading the particulars of the life of the last Buddha Gaudama, it is impossible not to feel reminded of many circumstances relating to our Saviour’s life, such as it has been sketched out by the evangelists. The origin of the close affinity between many doctrinal points and maxims common both to Christianity and Buddhism having been ascertained, it will not be difficult to find out and explain how the votaries of both have come to adopt so many practices, ceremonies, observances, and institutions nearly similar. Having endeavoured to explain the nature of the institution of the Talapoins, and the object aimed at by its professed members, we will now proceed to examine its systematical organisation, or sacred hierarchy. ARTICLE III. HIERARCHY OF THE ORDER.