they deserve such distinction. The same reason does not exist for a Tsekiawaday king, who is alone, and appears in the world at but distant intervals. But all the Rahans that are full of merits are deserving, after their demise, of all honours, except that of a dzedi.” When Buddha had finished his instruction, Ananda thought within himself: Phra, the most excellent among all beings, has just taught me how to honour dzedis and other religious monuments raised to the glory of religion; he has pointed out to me the source of merits; he has indicated to me the sure way to deal with women, when they resort to our monasteries for the purpose of hearing the preaching of the law, and, finally, he has declared that there were but four sorts of persons deserving of the honour of a dzedi after their death. From the tenor of these instructions, I know with certainty that on this very day Buddha is to enter the state of Neibban. Unwilling to show his profound affliction in the presence of his illustrious master, he retired into the hall of the Malla princes close by, and leaning on the door-bolt, wept bitterly, and said, “Alas! the most excellent Buddha soon shall be no more. By what means shall I obtain the three last degrees of perfection? Who shall be my teacher? To whom shall I henceforth bring water in the morning to wash the face? Whose feet shall I have to wipe dry? For whom shall I prepare the place for sitting, and the couch for sleeping? Whose patta and tsiwaran shall I have to hold ready, and to whom shall I render the ordinary services?” In the midst of sobs and wailings, he was giving vent to his deep affliction. It was not long ere Buddha, not observing the faithful Ananda among the Rahans, said, “My dear Rahans, where is Ananda?” Having been informed of all that was taking place, he desired a Rahan to go and call Ananda. The message having been conveyed rapidly to Ananda, he hastened to come back into the presence of Buddha, whom he saluted as usual, and then took his seat. Buddha, addressing him, said, “O Ananda, your tears and lamentations are to no purpose; do not give yourself up to disquietude; cease to shed tears. Have I not previously said to you that distance or death must separate us from the dearest objects? In the body there is a principle which causes its existence and its preservation as long as the opposite principle of destruction does not prevail. It is true you have ministered unto me for many years with all your strength and the most perfect devotedness. But you shall reap the reward due for so many good offices. Apply yourself to the exercise of Kamatan, and soon you shall be freed from the world of passions and the influence of mutability.”