things more immediately necessary to men, food, raiment, habitation, and medicine: “I eat this rice, not to please my appetite, but to satisfy the wants of nature. I put on this habit, not for the sake of vanity, but to cover my nakedness. I live in this kiaong, not for vainglory, but to be protected from the inclemency of the weather. I drink this medicine merely to recover my health, that I may with greater diligence attend to the duties of my profession.” ARTICLE VII. RELIGIOUS INFLUENCE OF THE PHONGYIES—RESPECT AND VENERATION PAID TO THEM BY THE LAITY. When we speak of the great influence possessed by the religious order of Buddhist monks, we do not intend to speak of political influence. It does not appear that in Burmah they have ever aimed at any share in the management or direction of the affairs of the country. Since the accession of the house of Alomphra to the throne, that is to say, during a period of above a hundred years, the history of Burmah has been tolerably well known. We do not recollect having ever met with one instance when the Phongyies, as a body, have interfered in the affairs of the State. They also seem to remain indifferent to family or domestic affairs. The regulations they are subjected to, and the object which they have in view in entering the religious profession, debar them from concerning themselves in affairs that are foreign to their sacred calling. But in a religious point of view alone, their influence is a mighty one. Upon that very order hinges the whole fabric of Buddhism. From it, as from a source, flows the life that maintains and invigorates religious belief in the masses that profess that creed. We may view the members of the order as religious, and as instructors of the people at large, and principally of youth. In that double capacity they exercise a great control and retain a strong hold over the mind of the people.