In every town a considerable number of kiaongs are found, either in the suburbs or within the walls, in a quarter reserved for the purpose. In every village the kiaong is to be met with, as the parson’s house in our villages of Europe. The poorest place is not without a small and often very humble house for the Phongyie who resides there, if not during the whole year, at least during the rainy season. One or several dzedis, a sort of flagstaff painted, and with some of its parts gilt, bearing the emblem of the sacred bird henza, or Brahminical duck, at three-fourths of its height, from which hang down gracefully several streamers, amid a grove of fruit trees, indicate to the traveller the habitation—sometimes humble, sometimes stately—with its superposed three roofs, where the Rahans dwell. The kiaong is also a place where the traveller is well received, and can stay for a day or two. During the dry season, when there are few boys remaining with the Phongyies, it is a place much safer than the dzeats. The inmates are generally very glad to receive strangers, who by their conversation afford them some moments of pleasant diversion which relieve the habitual monotony of their life. These various communities are placed under the jurisdiction of a general superior, or a provincial named Tsaia-dau, or great master; they form, under his authority, a province of the order; a division much similar to that of several religious orders in Europe. He enjoys a large share of public respect and veneration. His kiaong outshines the others in splendour and decorations. The first and wealthiest inhabitants of the place are proud to call themselves his disciples and supporters, and to supply him liberally with all that he may require. His chief duty is to settle disputes that not unfrequently arise between rival communities. The demon of discord often haunts these abodes of peace and retirement. The authority of the provincial interferes to put down feuds and contentions, which envy and jealousy, the two great enemies of devotees, not unfrequently excite. When a Talapoin is accused of incontinence or other serious infringement of the vital rules of the profession, he is summoned to the tribunal of the Tsaya-dau, who, assisted and advised by some elders, examines the case and pronounces the sentence. Superior intellectual attainments do not appear to be the essential qualifications for obtaining this high dignity. The writer has met with two or three of these dignitaries who, in his opinion, were vastly inferior to many of their subordinates in talents and capacity. They were old and good-natured men, who had spent almost all their lives within the precincts of the monastery. Their dress, manners, and habits were entirely similar to those of their brethren of inferior grade.