eight or ten feet in diameter at the base, tapering to a point at the height of fifteen feet. The water was still dropping upon it in different places, and on one side at such regular intervals, as to form protuberances by which one might, with little difficulty, ascend to the top. At this column, it is said, the divine elephant was found, and in that situation through an opening directly opposite, in one side of the cave, was shot by a party of hunters.

the cave which idolatry had consecrated. Directly opposite the entrance was a large image of Gaudama, about twenty feet in length, lying in state, and all around innumerable others of every size, from two inches to two feet, of wood, clay, and stone. Besides these, there was one in a sitting posture, about four feet high. Here, too, was a spring of clear cold water, which we found very refreshing, after the fatigue of our walk. While in this part of the cave, an incident of some interest occurred, in connexion with one of our party, who was indeed the first convert, and the first person baptized at Dong Yahn. His age is probably fifty. He is remarkable for his

From this beautiful white pillar, we proceeded with candles and large bamboo torches, over an uneven surface, sometimes descending with easy, but cautious step, and sometimes climbing up the slippery and danger-humility, meekness, and devotion to ous precipice. On every side was to the cause of religion. He is also one be seen much that is entertaining and of the assistants employed at the stainteresting, especially the variety and tion. While we were looking at the beauty of the natural formations, which numerous images before us, one of appeared above, around, and beneath. three, about two feet in height, made Myriads of bats, many of them of un- of wood, painted and gilded, was pointnatural size, measuring, at least, a footed out as having been consecrated by from tip to tip, were seen flying in consternation over our heads, or suspending themselves from the arched roof above, while the whole cave resounded with the thundering of their flight, or re-echoed their ceaseless chattering. Fit emblem these of the people of the land, who dwell in darkness, and love that darkness rather than light. Nor is their darkness disturbed except by the infrequent visits of the messengers of truth, who bear the tidings of eternal life. When we had passed about two thirds of the cave, we observed a light before us, which, on arriving at the spot, we perceived to proceed from an opening like the mouth of a crater above. The aperture is about ten feet in diameter, Here were found thousands of small cockle shells, which were supposed to have been deposited by birds of prey. With one of the party I ascended the sides of the opening, with the hope of obtaining from the top a commanding view of the surrounding country, but observing the aperture to widen as we ascended, and that the top was so surrounded with trees as to intercept the prospect which we expected to An excursion to Damatha-Conversation gain, we again descended, and proceeded on our way with torches, as In our excursion to Damatha we arbefore. It was not long before we rived at noon, and dinner being over, observed another light, which proved we went into the village to preach. to be at the termination of the cave, We were first attracted by a brick which opened on the side of the moun- yard, in which many newly moulded tain opposite to that which we enter-bricks, made of the mud of the river, ed. This we found to be the part of mixed with paddy chaff, were spread

this good man in the time of his darkness. I asked him how he felt in regard to allowing it to remain there. He seemed to hesitate whether it would be right to remove it, seeing it was an object of worship to others. I asked him again, how he could think of having others bow down and worship an idol, which he had placed there; whatever they might choose to do in regard to those which they themselves had consecrated. He paused a moment, then selecting the one which according to the best of his recollection was that which he had dedicated, he seized it, and with a warmth of zeal which could not fail to amuse us, dashed it to the ground, determined to break it in pieces. Not succeeding, however, in this attempt, he put it on his shoulder, and proceeding to a dark recess in one side of the cave, tossed it in, and covered it with stones. Afterward, finding a basin of clean water near, as if to wash himself clean from all connection with idolatry, he stopped and bathed, then returned to the com

pany.

with inquirers.

and prayed; after which, they took books, and went away. The word of God is precious seed, therefore we sow in hope.

The next morning we descended the river, the distance of an hour and a half to Zartaben, on the right bank of the stream. Here, on the edge of the river, is a very good zayat of teak wood, and at a little distance a large kyoung, and a fine idol-house. There are also in the immediate vicinity other houses for images, and a number of pagodas, all situated in a most delightful grove.

in the sun to dry. We soon discovered the owner of the yard, who was under the bank of the river engaged in treading chaff into the mud, to get his materials ready while the tide was out. I commenced conversation with him, and perceived instantly, that the subject of religion was one which occupied many of his thoughts. He listened with marked interest, as one who had begun to receive light and was desirous of more. Accordingly, he would often stop involuntarily in his work, and seemed to drink in instruction as one who had just discovered the truth. More than once he Argument with a young priest. said, the tide would soon be upon him, Having spent a little time in looking and requested me to wait till he had at these, and other objects of interest, finished that work, but as often, on the we returned to the boat, and meeting communication of some additional a company of three young men under truth, stopped, as before, to listen. Ia shady tree, I commenced conversafinally offered him a book, which he tion with them, and had an opportuni very willingly received, saying hety of communicating to them much would use it carefully, and that he had fundamental truth in respect to salvareceived one or two a short time be- tion. They listened with attention, but fore from another teacher, who had after making a few trivial objections, been there, (probably br. Osgood,) and went away, leaving no evidence of a that he had derived some light from salutary impression. While dinner their perusal. After leaving this in- was preparing, I took an opportunity teresting inquirer, (for such he evident- to go into the kyoung, where we found ly seemed to be,) we went into the vil- two novitiates lounging on their mats. lage, and, observing a few men seated I immediately entered into discussion conversing together, we drew near, with one of them, and, after some time, and endeavored to lead them into re- drew from him various important conligious discussion. They objected, as cessions in respect to the retributions is often done, in order to avoid the of the future state. He owned, that subject, that the village was Taling, notwithstanding his yellow cloth, he and they did not understand Burman had no other prospect than that of a sufficiently to enter into conversation. long course of suffering, before he So, having a Taling student with me, I could attain to the sum of his highest made him interpreter, and thus effected aims, the rest of annihilation. Learna beginning. After a little time a Bur-ing that there was a priest of higher man made his appearance, who was immediately called, and put forward to take the lead in the discussion. He seemed rather candid, and, soon ceasing to object, listened with attention, and apparently with interest, to an explanation of the way of salvation by Jesus Christ, and of the necessity of believing in Him, in order to possess any well-grounded hope of deliverance from hell. Thus I had the opportunity of making known some of the distinctive features of the gospel, for about two hours, to a number of attentive listeners. As we rose to return to the the zayat where we staid, we invited the company to go with us and attend our evening prayer meeting. Three of them followed, among whom was the Burman, who, we learned, was the son of the brick-maker spoken of above. We sung, read, expounded

order in one of the inner apartments, I left this man with my assistant, Moung Shway Goon, and sought the company of the priest, with whom I hoped to have an opportunity, as being better acquainted with his own religious system than an ordinary man, to test the force of some arguments, which I had, on this excursion particularly, frequently employed with those whom I had met. I found him diligently perusing one of the sacred books; 1 inquired what book it was, the general character of its contents, &c., and gradually led him ou to the authority of his sacred books. He said "the most excellent Gaudama was their author." How could Gaudama be the author of the betagal, when confessedly it was not composed till 258 years after his annihilation? "His instructions, and wonderful deeds,” he

be the hope of himself and his countrymen. They were all looking for annihilation; but if they attain it, it must only be in the way in which their god has attained it, through almost endless ages of suffering. I then set before him the blessed promises of forgiveness through Jesus Christ, and urged him to believe, and secure immediate and eternal happiness after

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rior priest came in, when he immediately changed his tone of voice, and in strong language, declared, though he should go to hell, he never would 'enter our religion." As his fathers had died, so he would die, whatever might come after death. I then thought it was time to leave; so, after a few words of admonition and warning, I got up and went out.

replied, "were cherished in the memory of his disciples, and by them handed down from generation to generation, till they, fearing those instructions and memorable acts of their god should be utterly lost, resolved to commit them to writing." I then pointed out the uncertainty which must attach to the statements of such a book, and with it contrasted the claims of the New Testament upon our belief, inas-death. But at that moment a supemuch as it was written by men who were the immediate disciples of Jesus, and but a short time after his death, while the generation which knew him were still living. The argument seemed to have but little force with him. From this subject I gradually led him to a discussion on his own personal hopes for the future. "I expect happiness," he replied, "after death." But have you no sin? "Yes, but to We have set before us in the concesbe delivered from sin I wear this yel- sions of this priest, (and they were adlow cloth," (pointing to the robe that mitted to be true by all with whom I was cast about him). But hold; do conversed on this excursion,) how dark you wear that cloth, to be delivered the prospect of the future must be to from past sins, or to lessen the number a reflecting Burman. The way to anof your subsequent sins? Wearing nihilation lies through seas of suffering. that cloth, you cannot cancel the past. Hence the desirableness of annihilation It only amounts to a vow, that for the to them; it gives them rest from the future, you will strive to keep the law: sufferings of hell, and from the ceaseis it not so? He acknowledged it less round of transmigrations which must be. Admitting then that by unavoidably await all those who have wearing that cloth, you should keep a deficiency of merit. In the course the law for the time to come, what is of the above conversation, the priest to be done in respect to the sins already admitted that there is no escape from committed? Besides, you know that the desert of sin, and if there be any cloth cannot root out of your heart happiness after death, it must be the pride, anger, and all the evil passions consequence of counterbalancing good of your nature; so that at present, also, works. The reward of good works is there are daily sins which must come as certain and necessary as the puninto the account against you. Now, ishment of sin, so that in the future according to your own law, "as the states, a man's happiness will exceed wheels of a cart follow the steps of the his misery, provided his good works oxen which draw it,so certainly punish-exceed his evil works. Thus the prosment follows sin; there is no escape." As no provision is made for pardon, is it not unavoidable, that after death punishment awaits you? And as convincing proof that all this is true, look at the example of your own god. The betagat itself testifies, that he endured the punishment of hell on account of his sins, for ages on ages, and afterward attained to annihilation. You must, therefore, endure as much punishment as he did, or you make yourself better than your god. For he only endured the desert of his sins, and if you endure | less, it must be because you deserve less. He was compelled, though evidently against his will, to admit the force of the argument. I then endeavored to show him how forlorn must

pect of suffering is inevitable. The unreflecting mass, however, take it for granted, that if they make many offerings, these will atone for sin, or more strictly, will procure exemption from deserved punishment, so that without suffering, all will be well in the future. And even the following simile is frequently employed by some of the priests, to cherish that belief in the minds of the people. "The track of an elephant," say they, "will put out many tracks of smaller animals, so one good deed will cancel many evil deeds." This doctrine is of course directly contrary to the concessions above made, and I am persuaded would not be admitted by the more intelligent of the priesthood. It is not the