Kaludari was anxious to go and inform the king of the happy issue of his negotiation. He flew through the air, and in a short time reached the palace of the lord of Kapilawot. The king, seeing him, was exceedingly glad; he desired the ill.u.s.trious Rahan to sit in a becoming place, and gave orders that his patta should be filled with the choicest dishes from the royal table. Meanwhile Kaludari related to the king all the circ.u.mstances attending his journey. When he had spoken, Thoodaudana desired him to take his meal. Kaludari begged to be excused, saying that he would go and take his meal in the presence of Buddha. "Where is he now?" replied the king. "Mighty lord," answered Kaludari, "Buddha, accompanied by twenty thousand Rahandas, is on his way to this country, to pay a visit to his royal father; on this very day he has left the city of Radzagio." Thoodaudana was exceedingly pleased; he said again to Kaludari, "Eat your meal here, and please to take another meal to my son; I wish to supply him daily with food during his journey." Kaludari acceded to the king's request. When his meal was over, they cleansed his patta with the most exquisite perfumes, and afterwards filled it with the best and choicest eatables. The patta was then respectfully handed to the aerial messenger, who, in the presence of a large crowd of people, rose in the air with the patta under his arm, and in an instant arrived in presence of Gaudama, to whom he offered the vessel containing the delicious food from his father's table. Buddha received the food with pleasure, and ate it. The same thing was daily performed during all the time the journey lasted. Kaludari went every day to the palace through the air, ate his meal there, and brought that of his distinguished instructor, who during all the way partook of no other food but that which was brought over to him from his father's palace.

Every day Kaludari carried news of the progress of Buddha's journey. By this means he increased in the heart of all an ardent desire of seeing him, and disposed every one to wait on the great Gaudama with favourable and good dispositions. The services rendered on this occasion by Kaludari were much valued by Buddha himself, who said: "Kaludari is disposing the people to welcome our arrival; he is therefore one of the most excellent among my disciples."

The princes and all the members of the royal family, having heard of Gaudama's arrival, consulted among themselves as to the best means of paying due respect to the n.o.ble and ill.u.s.trious visitor. They selected the grove of Nigraudatha[4] as the fittest place to receive him with his disciples. The place was properly cleared and made ready for the long-expected company. The inhabitants of the country, attended with their richest dress, carrying flowers and perfumes, went out to meet Buddha.[5] Children of both s.e.xes opened the procession; they were followed by the children of the n.o.blest families; next came all the persons belonging to the royal family. All went to the grove of Nigraudatha, where Buddha had just arrived with the twenty thousand Rahans that accompanied him.

The princes, secretly influenced by pride, thus thought within themselves: This Prince Theiddat is younger than we all; he is but our nephew, let the young people prostrate themselves before him; as to ourselves, let us remain sitting down behind them. This was quickly perceived by Buddha, who said to himself: My relatives refuse to prostrate themselves before me; I will now even compel them to do so.

Whereupon he entered into ecstasy, rose in the air, and standing over the heads of his relatives, as a person shaking dust over them, he exhibited to their astonished regards, on a white mango-tree, wonders of fire and water. Thoodaudana, surprised at such a wonderful display of supernatural power, exclaimed: "Ill.u.s.trious Buddha, on the day you were born they brought you to the presence of the Rathee Kaladewela, to do homage to him; on that occasion, having seen you placing your two feet on the Rathee's forehead, I prostrated myself before you for the first time. On the day of the ploughing solemn rejoicings, you were placed under the shade of the tree Tsampoothapye. The sun by its daily motion had caused the shadows of all surrounding trees to change their direction; that of the tree under which you were placed alone remaining unmoved. I prostrated myself a second time before you; and now, at the sight of this new wonder, I again bow down to you." The example of the king was instantly imitated by all the princes, who humbly bowed down to Buddha. Satisfied with having humbled his proud relatives, Buddha came down and sat in the place prepared for him. He then caused a shower of red rain to pour down over the a.s.sembled mult.i.tudes. It had the virtue to wet those who liked it, and not to wet those who disliked it. "This is not," said Buddha, "the only time when such a wonder has happened; the same thing took place once during one of my former existences, when I was Prince Wethandra." He went on, relating the most interesting circ.u.mstances of that former state of existence. The whole a.s.sembly now delighted at hearing his preachings and witnessing the display of his power. They all withdrew when the preaching was over, and retired to their respective places, without, however, inviting Buddha to come and take his meals in their houses.

On the following morning, Buddha set out with his twenty thousand followers to get his meal. When he had arrived at the gate of the city, he stood for a while, deliberating within himself whether he would go to the palace to receive his meal, or go from street to street to beg for it. He paused for a while, reflecting on the course of conduct that had been followed by all the former Buddhas. Having known that they all, without exception, had been in the habit of going out from house to house in quest of their food, he resolved at once to follow their example. Whereupon he entered the city and began to perambulate the streets in search of his food. The citizens, from the various stories of their houses, were looking out with amazement at such an unusual sight.

"How is this?" said they; "we see Prince Raoula and his mother Yathaudara going out attired in the richest dresses, sitting in the most elegant conveyance, and now Prince Theiddat[6] is appearing in the streets with his hair and beard shaved, and his body covered with a yellow dress befitting a mendicant. Such a thing is unbecoming indeed."

Whilst they were holding this language, on a sudden, rays of the purest light shot forth from the body of Buddha, and illuminated all the objects around his person. At this unexpected sight, they all joined in praising and extolling the virtue and glory of Buddha.

King Thoodaudana was soon informed that his son was perambulating the streets of the city in the dress of a mendicant. Startled at such a news, he rose, and seizing the extremity of his outer garment, ran to the encounter of his son. As soon as he saw him he exclaimed: "Ill.u.s.trious Buddha, why do you expose us to such a shame? Is it necessary to go from door to door to beg your food? Could not a better and more decent mode be resorted to for supplying your wants?" "My n.o.ble father," said Buddha, "it is meet and convenient that all Rahans should go out and beg their food." "But," replied the monarch, "are we not the descendants of the ill.u.s.trious Prince Thamadat? There is not a single person in our ill.u.s.trious race that has ever acted in such an indecorous manner." Buddha retorted, "My n.o.ble father,[7] the descent from the glorious princes Thamadat is something that belongs both to you and your royal family: the lineage of a Buddha is quite different from that of kings and princes; it bears no resemblance to it. Their ways and manners must essentially differ from those of princes. All former Buddhas have always been in the habit of thus going out in search of their food."

Then stopping his course and standing in the street, he uttered the following stanzas, "My n.o.ble father, it is not proper that I should ever neglect the duty of receiving alms; it is an action good in itself, tallying with truth, deserving of great merits, and productive of happiness in this and future existences." When he had spoken, his father obtained the state of Thautapan. He went to the palace with his father, saying, "Those who go to beg food according to the injunction and prescription of the law, are doing well, and prepare themselves for a state of happiness both for the present and future: those who do go begging, but without any regard to the ordinances of the law, ought to refrain from doing so." He was speaking in that way when he entered the palace. His aunt Gaudamee became a Thautapan. His father, after this second preaching, reached the state Thagadagan.

Thoodaudana invited Phra and his followers to ascend to the upper part of the palace and partake of the meal prepared for them. When the meal was over, all the ladies of the palace came to pay their respects to Buddha. Some of them urged the Princess Yathaudara to do the same. But she refused to comply with their request, in the hope that a greater deference would be shown to her, and Buddha would come and visit her in her apartments. Perceiving her studied inattendance, Phra said to his father, "My n.o.ble father, I will go and visit the princess, and will, without saying a single word, make her pay obedience to, and prostrate herself before me." King Thoodaudana took up the patta, and accompanied his son to the princess's apartments, together with his two disciples, Thariputra and Maukalan. Buddha had scarcely been seated on the place destined to him, when Yathaudara threw herself at Buddha's feet, and placing her two hands on both ankles, touched repeatedly the upper part with her forehead. Meanwhile Thoodaudana mentioned to his son the respectful and affectionate regard she had ever entertained for his person. "Since she heard," added the king, "that you had put on the yellow robe, she would wear only clothes of that colour; when she knew that you took but one meal a day, that you slept on a small and low couch, and gave up, without regret, the use of perfumes, she instantly followed your example, ate but one meal a day, slept on a low couch, and gave up without grief the use of essences." "Ill.u.s.trious monarch,"

replied Buddha, "I do not wonder at the practices of late observed by the Princess Yathaudara; in former times, when her merits were as yet only few and imperfect, she was living at the foot of a certain mountain, and knew, even then, how to behave with becomingness, and attend with a strict regard to all religious duties."

This very day, that is to say, the second day after the full moon of Katson, was fixed as the time for the taking place of five grand ceremonies. Nanda,[8] the younger brother of Buddha, was to have his head washed, to put on the thingkiit, or royal head ornament, to be raised to the dignity of crown prince, to be put in possession of his own palace, and to be married. When Phra was leaving the palace, he bade the young prince take his patta and follow him. Nanda instantly complied with the request, and departed. He was just leaving the palace, when the young lady he was to marry heard the sound of the steps and of the voice of her lover. She was then busily engaged in combing her beautiful and shining black hair. With the left hand drawing aside her hair, and with the right leaning on the window-frame, she, with a sweet yet tremulous voice, eagerly recommended him soon to return. She then continued to follow him with anxious eyes until he could be seen no longer.

Meanwhile, resting against the window-side, she had her heart full of ominous forebodings. Nanda would have gladly given back the patta to his owner; but as he felt backward to hand it over to him, he followed Buddha as far as the monastery. Though he had no intention of becoming Rahan on his way to that place, yet, despite of his former dispositions, he entered into the society of the perfect. So that on the second day after Phra's arrival at Kapilawot, Nanda became a Rahan. Some other writings mention that this happened only on the third day.

On the seventh day after Phra had entered into the city of Kapilawot, the mother of Raoula, Princess Yathaudara, put on her son the choicest ornaments, and sent him to Phra, saying previously to him: "Dearest son, he whom you see surrounded by twenty thousand Rahandas, whose face resembles gold, and whose body is similar to that of the chief of Brahmas, is indeed your father. He was formerly the owner of the four gold vases which disappeared on the very day he withdrew into solitude; go to him now, and say respectfully, that, being at present crown prince of this kingdom, destined to succeed your grandfather on the throne, you wish to become possessed of the property that will fall to you in right of inheritance." The young prince departed. Having come into the presence of Buddha, he endeavoured, with the simplicity and amiability becoming a young lad, to ingratiate himself in his father's favour, and said how happy he was to be with him, adding many other particulars befitting his age and position. Buddha, having eaten his meal and performed his usual devotions, rose up and departed. Raoula followed behind, saying: "Father, give me my inheritance." Buddha appearing neither displeased nor vexed at such a demand, none of his followers durst tell the young prince to desist from his apparently rude behaviour, and go back to the palace. They all soon reached the monastery. Phra thus thought within himself: Raoula is asking from me perishable things, but I will give him something more excellent and lasting. I will make him partaker of those goods I have gathered at the foot of the Bodi tree, and thereby will provide for him a better inheritance for the future. Whereupon he called Thariputra, and said to him: "Beloved disciple, the young Prince Raoula asks from me a worldly inheritance, which would avail him nothing, but I wish to present him with something more excellent, an imperishable inheritance; let him become a Rahan." Maukalan shaved the head of Raoula and attired him with the tsiwaran. Thariputra gave him the first instructions. When hereafter he became Patzing, Kathaba trained him up to the duties of his new profession.

King Thoodaudana had seen his first son Prince Theiddat leave the palace and all the attracting allurements of a brilliant court; despite of all his precautions, he subsequently witnessed his going into a solitude and becoming a Rahan. Next to him, his younger son Nanda, though a.s.sured by the promises of soothsayers of becoming a great and mighty ruler, had joined the society of Rahans. These two events had deeply afflicted him.

But, on hearing that his grandson had also become a Rahan, he could no longer keep his affliction within himself. "I had," said he, "hoped that my grandson would succeed me on the throne; this thought consoled me for the loss of my two sons. What will become of my throne? Now the royal succession is at an end, and the line of direct descendants is for ever cut and irrevocably broken asunder."

Thoodaudana obtained the state of Anagam. He said to himself: It is enough that I should have had so much to suffer and endure on the occasion of my two sons and my grandson becoming Rahans; I will spare to other parents a similar affliction. He went to Buddha's place, and having paid him his respects in a becoming manner, asked him to establish a regulation forbidding any son to become Rahan, unless he had the consent of his parents. Buddha a.s.sented to his father's wish and preached to him the law. When the instruction was finished, the king bowed to him, rose up, turned on the right, and departed. Buddha, calling immediately the Rahans, said to them: "Beloved Bickus, no one is to be admitted to the profession of Rahan, ere he has obtained the consent of his parents: any one that shall trespa.s.s this regulation shall be guilty of a sin."

On a certain day, Phra having eaten his meal at his father's palace, the king related to him the circ.u.mstance of a Nat, who, whilst he was undergoing great austerities in the solitude, had come and conveyed the report of his son having succ.u.mbed under the hardships of mortification; but he would never give credit to such a rumour, as he was certain that his son could not die ere he had become a Buddha. "My ill.u.s.trious father," replied Buddha, "you are much advanced in merits; there is no wonder at your not believing a false report; but even in former ages, when your merits were as yet very imperfect, you refused to believe your son was dead, though in proof of this a.s.sertion bones were exhibited before you in confirmation of the report." And he went on relating many particulars that are to be found in the history of Maha Damma Pala. It was at the conclusion of this discourse that the king became Anagam. Having thus firmly established his father in the three degrees of perfection, Buddha returned to the country of Radzagio.

During this voyage, the most excellent Phra arrived at the village of Anupya, in the country of the Malla Princes. In the neighbourhood of the village there is a grove of mango-trees. To that place he withdrew with his twenty thousand disciples, and enjoyed himself in that secluded and delightful retreat.

While he dwelt on that spot, the seed of the law that he had planted in his native city was silently taking deep root in the hearts of many. His uncle Thekkaudana had two sons, named Mahanan and Anooroudha. On a certain day Mahanan said to his younger brother: "From among the several families of the royal race, many persons have left the world and embraced the religious profession under the guidance of Buddha. Our family is the only one that has not as yet given any member to the a.s.sembly. I will make you a proposal: either you will become an ascetic, and leave me your inheritance; or I will myself take that step, and make over to you all that I possess." Anooroudha at once accepted the proposal.

When the intentions of the two brothers became known, five young princes, their playmates and relatives, named Bagoo, Kimila, Baddya, Ananda,[9] and Dewadat, desired to join them in their pious design.

Having put on their finest dress, they went into the country, having no other attendant but Oopali, their barber. They shaped their course in the direction of Anupya. Being at a small distance from the mango-trees'

grove, the young princes stripped themselves of their rich dresses, and gave them all to the barber, as an acknowledgment of his services. The latter at first accepted them, and was preparing to return, when the following thought occurred to his mind: "If I go back to Kapilawot with these fine and rich apparels, the king and the people will believe that I have come by foul means in possession of so many valuables, and I shall certainly be put to death. I will follow my masters, and never leave them." Hereupon he returned in all haste and joined them at the very moment they were disposing themselves to enter into the Anupya mango-trees' grove. Oopali was admitted into their company, and ushered along with them into Buddha's presence. Having paid their respects in the usual manner, they applied for the dignity of members of the a.s.sembly. Their request was granted. But previous to pa.s.sing through the prescribed ceremonies, the princes said one to another: "Great indeed and deeply rooted is the pride of princes: it is extremely difficult to shake it off, and free oneself of its tyrannical exactions. Let Oopali be first ordained; we will have an opportunity of humbling ourselves by prostrating ourselves before him." Their request was granted. After having paid their respects to the newly ordained convert, they were likewise admitted among the members of the a.s.sembly. Their proficiency in spiritual progress was not the same. During the second Lent, which they spent in the Weloowon monastery, Baddya, Bagoo, and Kimila reached the culminating point of perfection by becoming Rahandas. Ananda became Thautapatti. Anooroudha greatly advanced in the higher path of metaphysics. As to Dewadat, he never attained more than the Laukithamabat.

A little while after the conversion of the royal princes, Buddha left Anupya, continued his voyage to Radzagio, and forthwith retired into the Weloowon monastery to spend his second Lent. The time was chiefly employed in training up the new converts in the knowledge of the great truths, and in the practice of virtue. His son Raoula, about eight years old, evinced the greatest dispositions. His attainments were far above his age, and often elicited the admiration of the Rahans. On a certain occasion Buddha overheard them expressing their astonishment at the surprising progress Raoula was making in his studies. Coming among them as if perchance, Phra asked them what was the subject of their conversation. They answered that they were praising and extolling the wonderful abilities of Raoula, and his matchless good dispositions.

Thereupon Buddha remarked that this was not to be wondered at. Then he related to them the dzat Miga, by which he showed to them that during former existences Raoula had distinguished himself in a conspicuous manner by his excellent and admirable dispositions. As a reward for his good behaviour and high mental qualifications, he was made Patzin. His mind continuing to expand in an almost miraculous manner, he became a Rahanda with myriads of Nats.

During the same season, Buddha often went to Radzagio to beg his food.

There was in that city a flower-seller, who was wont to bring eight bouquets every day to the king, and receive in return from the royal hands eight pieces of silver. On a certain day, as he was coming from the country into the town with his usual supply of flowers for the king, he happened to see Buddha in the streets at a moment when, by a miraculous display of his power, the six glories beamed out of his body.

He then said to himself: "I wish to go and offer these flowers to Buddha. But the king will doubtless be much angry with me. He may have me arrested, thrown into prison, and put to death for having failed in offering him the usual present. Despite the great danger that hangs over me, I will go to Buddha and offer him my flowers. Great, indeed, and lasting shall be the merits I will gain; they will follow me during countless existences."

With a heart full of joy, Thoomana, for such is his name, went to the resting-place where Buddha was seated, surrounded by crowds of people, and laid the flowers at his feet. With a marked satisfaction, Gaudama accepted the offer. Thoomana went home and related to his wife what had just happened. The latter, irritated partly by the fear of the king's wrath, and partly by the loss of the money she daily received, began to abuse her husband in the coa.r.s.est language. She was so much maddened by pa.s.sion that she in all haste went to the king, denounced her husband, and instantly sued for a divorce. Pimpathara revolted at such an act of unparalleled audacity, ordered her to withdraw from his presence and go back to her house. Meanwhile he commanded one of his courtiers to order the flower-seller to come to the palace on the following day. As a matter of course, the royal request was punctually complied with. In the presence of the a.s.sembled courtiers, the king highly praised the conduct of Thoomana, and instantly rewarded him with great liberality. As Thoomana had offered to Buddha eight bunches of flowers, the king, to acknowledge in a distinct manner such an offering, gave him eight elephants, eight horses, eight slaves, eight bullocks, eight thousand pieces of silver, and the revenue of eight villages. Buddha likewise exceedingly extolled the meritorious behaviour of Thoomana in the presence of the people, and said that during a whole world he would be exempt from the four states of punishment, enjoy happiness in the seat of man and in those of Nats, and finally become a Pitzega-buddha. The value of the offering, though little in itself, became great by the imminent risks he voluntarily exposed himself to. He made his offering, though he was certain of incurring on that account the ruler's displeasure.

When the season of retirement was over, Gaudama travelled through different places. He went to Patzanawonta in the Dzetia country, thence he pa.s.sed into the Bisakila forest, and returned to Radzagio, in the grove of Yin-daik trees, near the burial-place.

Whilst Buddha was in the splendid Dzetawon monastery, just presented to him, a strong temptation came upon Ananda to renounce his calling and return into the world. He went so far as to tell some of his brethren that he recollected the promise of a prompt return which he made to his young bride Dzanapada-kaliani, and that now he wished to fulfil it by immediately going back into his palace, and resuming his former mode of life. This was soon reported to Gaudama, who resorted to the following expedient to crush in the bud the rising temptation. He took Ananda by the arm, rose with him in the air, and led him in the direction of the Nats' seat of Tawadeintha. On their way, Buddha, by a miraculous process, exhibited to the eyes of his companion the sight of an immense forest in conflagration. On the burnt stump of a tree he showed him a female monkey horribly mutilated, having her tail, ears, and nose cut off. At such a sight the horrified Ananda turned away his eyes in disgust. A little while after this, Buddha exhibited before him the dazzling and heart-captivating sight of a long array of five hundred matchless beauties. They were daughters of Nats going to pay their respects to the great Thagia. Ananda was gazing at them with silent but enraptured feelings. Buddha said to him: "Do you believe those beauties before you to be equal to Dzanapada?" "She is no more to these perfect forms," answered he, "than the bleeding female monkey we have left behind us is to her." "All these celestial damsels," said Buddha, "I shall give to you, provided you agree to remain in the monastery for some years longer." "Willingly do I accept the proposal," replied Ananda; "I will stay cheerfully in the monastery on such favourable terms." Whereupon both returned to the monastery.

The members of the a.s.sembly soon became acquainted with what had pa.s.sed between the master and the disciple, and keenly taunted Ananda with their sarcastic remarks upon the daughters of Nats. Ashamed of himself, Ananda withdrew into solitude. There he devoted himself to reflection and penitential deeds, and finally annihilated the evil desires of his unsubdued pa.s.sion. When the inward struggle was over and peace had been restored in him, Ananda went to Buddha's presence, and stated his willingness to dwell for ever in a monastery and lead a religious life.

Meantime he released him from the promise he had made to him respecting the celestial beauties. Buddha was much pleased at such a happy change.

He said to the a.s.sembled religious: "Previous to this occurrence, Ananda resembled a badly-roofed house, which lets in the rain of pa.s.sions; but now it is similar to a well-roofed building, which is so well protected that it is proof against the oozing of pa.s.sions." Whereupon he related the following story concerning a former existence of Ananda.

A merchant named Kappaka had a donkey which he used to carry goods from place to place. Having one day come near a place covered with trees, Kappaka unloaded his animal, to allow him some time to rest and graze.

Meanwhile, a female donkey was likewise grazing in the neighbourhood.

Its presence was quickly detected by Kappaka's animal. When the moment of departure had come, the latter, attracted by the female, kicked furiously at his master, and would not allow the load to be replaced on its back. The merchant, enraged at this unusual freak, began to threaten the rebellious beast, and then to hit it with the whip as hard as he could. At last the poor animal, unable to bear any longer the blows, mentioned to his master the cause of his unusual behaviour. Kappaka told him that if he would but continue his voyage, he would give him at the end of the journey several fine females, much superior to the one he was now coveting. The proposal was accepted. At the end of the journey Kappaka said to the beast: "I will keep my promise with you: but I must inform you that your daily provender shall not be increased; you will have to share it with your companion. Subsequently you will have little ones to provide for and maintain, but your daily ration shall not be increased in the least; you shall have to work for me as much as you do at present, and also to provide for the maintenance and support of your family." The donkey, after a few moments of reflection, thought it was better to remain as he was; and from that moment he was entirely cured of his inordinate inclination. At the conclusion of the narration, Buddha said: "The male donkey was he who has now become Ananda; the female donkey, Dzanapa-kaliani; and Kappaka is now the most excellent Phra, who is the teacher of men, Nats and Brahmas."

Buddha, whilst at Wethalie, went out through the country, and in all the places that he visited preached to the crowds of hearers. It was during one of his benevolent errands that he met with a celebrated Pounha, named Eggidatta, who with a great many disciples led an ascetic life, after having been formerly, first, the chief Pounha of King Kothala, and next of his son. Buddha earnestly desired the conversion of so distinguished a personage. Maukalan was at first despatched to that famous hermit, to attempt to bring him over to his master; but he utterly failed. The reception he at first met with was anything but pleasant. The work was to be done and perfected only by the irresistible eloquence of the great preacher. Buddha soon came up to the entrance of Eggidatta's cell. He began to upbraid the Rathee for teaching his disciples to worship mountains, trees, rivers, and all that exists in nature. He then initiated him in the knowledge of the four great truths.

Eggidatta, seeing the truth, at once became a convert with all his disciples. When this great spiritual conquest was achieved, Buddha returned to Radzagio, and spent the third season in the Weloowon or bamboo-grove monastery. It was during the three months of the rainy season that Buddha imparted, in a more complete manner, to his disciples the knowledge and science which during his peregrinations he had but superficially conveyed to them. At the same time, he carefully trained them up in the practice and observance of those disciplinary regulations which were intended as a means to subdue pa.s.sions, to estrange them from the world and all its attractions, and to lead a spiritual life.

During his stay in the monastery, among the many instructions that he gave to his disciples, I will relate the particulars that he mentioned respecting the former doings and the final conversion of the Rahanda Tsampooka.[10]

In the days of the Buddha Kathaba, Tsampooka, or rather the being who in the present existence is called by that name, put on the religious dress in the Thawatie country. He lived in a fine monastery, and had for his supporters the best and richest people of the place. One day, a Rahan, belonging to another country, came to his monastery and begged the favour to be allowed to live therein for some time. The heartless Tsampooka denied him admittance into the interior of the building, but tolerated his staying in the verandah during the cold season. The people, however, actuated by better feelings than those of their teacher, brought regularly food for the head of the house, as well as for the stranger, for whom they felt great affection. The spiteful Tsampooka could not bear to see the people showing marks of kindness and benevolence towards his hated guest. On one occasion he forgot himself so far as to abuse him, by repeating the following coa.r.s.e expressions: Eat dirt, go naked, and sleep on the bare ground. Such an inhuman behaviour soon met with a condign punishment. The wretched Tsampooka had at first to endure horrible torments in h.e.l.l.

On his return to the seat of man on earth, he was born from respectable parents, but he was always p.r.o.ne from his infancy to indulge in the lowest habits. He would secretly steal away, and actually satiate the cravings of hunger by eating the most disgusting things; he would not wear clothing, but ran about in a state of nakedness; he would only sleep on the ground. His parents, after many fruitless attempts to correct him, resolved to make him over to the heterodox ascetics. These received him; but he would not eat in the company of his brethren, nor go to beg with them. He, from the moment they were absent, went to devour the refuse he could find. His eccentric and disgusting habits were soon found out, and his new friends said one to the other: "Let this man be no longer allowed to live with us. Should the disciples of the Rahan Gaudama hear that one of our company is behaving in such a manner, our brotherhood would become a laughing-stock to them." He was, therefore, expelled from this place. Tsampooka went to take his abode on a rock near the place that served as receptacle to the sewers of Radzagio. On that rock he remained in the most fatiguing posture; he leaned on his right hand which rested on the rock, and also on his right knee; the left leg was stretched and the left arm raised up. He kept his mouth opened. When the people asked him why he remained with his mouth wide open, as a man who is incessantly drawing air into his lungs, he answered that, refraining from the use of coa.r.s.e food, he was feeding on air only: when questioned about the singular position of his two legs, he answered, that, were he to stand on both legs, the earth would instantly shake. He had been during fifty-five years in that sad position, when Gaudama, moved with compa.s.sion at his pitiable condition, went in person to convert him. He began to relate to him all that he had done during former existences, mentioning in particular the sin he had been guilty of towards a brother hermit. At this unexpected declaration, Tsampooka humbled himself. Buddha then preached to him his law. The repenting Tsampooka firmly believed in all that was said to him. He then rose up, and, with a heart overflowing with joy, instantly left his place, followed his new master, and soon became a Rahanda. His proficiency in science and virtue was such that he soon occupied a distinguished rank among the members of the a.s.sembly.

FOOTNOTES

[1] In glancing over the episode of Thoodaudana's deputation to his son, to invite him to come and visit his native country, the reader is almost compelled to confess that the motive that influenced the king was only inspired by the natural feeling of beholding once more, before he died, him whose fame, spread far and wide, rendered him an object of universal admiration. Was the monarch induced by considerations of a higher order to send for Buddha? There is no distinct proof in support of this supposition. He was his father, and he but obeyed and followed the impulse of his paternal heart. He entertained a high sense of his son's distinguished qualifications. He had faith in the wonderful signs foretelling his future matchless greatness. He desired, therefore, to honour him in an extraordinary way, on the very spot where he had been born. But he appeared to concern himself very little about the doctrines he was preaching with a success never before equalled. The king exhibited a great amount of worldly-mindedness, until his mind had been enlightened by the oral instructions of the great reformer.

It is difficult, if not impossible, to form an accurate idea of the effect produced on the ma.s.s of the people by Buddha's preachings. We see that eminent and zealous reformer surrounded by thousands of distinguished disciples in the country of Radzagio. These converts belonged chiefly to the cla.s.s of anchorites and philosophers, already alluded to in foregoing notes as existing at the time Buddha began to enter the career of preaching. But the great bulk of the populations of the various places he visited seemed to have received for a long time little or no impressions from his discourses. The opponents of Buddha, the Brahmins in particular, exercised a powerful influence over the public mind. They used it most effectually for retaining their ancient hold over the ma.s.ses. It required the extraordinary display of the greatest wonders to break through the almost insuperable barriers raised by his enemies.

From that period we see the people following Buddha, crowding round him, and showing unmistakable signs of belief in him.

The only explanation to account for this undeniable result is the philosophical method adopted by Buddha in expounding the principles of his system. His mode of proceeding in the gradual development of his ideas retained the abstruseness peculiar to subjects discussed in schools of philosophy. The technical terms so familiar to scholars prove enigmatical to the uninitiated _vulgus_. It takes a long time before maxims elaborated by scholars are so far popularised as to be understood by the unlearned, which in every age and country have always const.i.tuted the great ma.s.s of the people. If the mind of the generality of men is unable to comprehend at first a system of doctrines, based on metaphysics, we cannot wonder at the slow progress made by the preachings of the great philosopher: but the working of wonders is a tangible fact operating upon the senses of the mult.i.tude, eliciting their applauses, and disposing them to yield an implicit faith to all the instructions imparted by the wonderful being that is gifted with supernatural powers. Feelings, and not reason, become the foundation of a belief which grows stronger in proportion to the mysterious obscurity that encompa.s.ses the proposed dogmas, when supported by wonderful deeds.

At the time Thoodaudana sent messengers to his son, the great work of conversion was carried on with a most complete and hitherto unheard-of success. The hall of the Weloowon monastery was too small for the thousands that flocked thither to hear Gaudama. Outside its precincts, crowds stood motionless, listening with unabated attention to the discourses that fell from his lips. So crowded was the audience that the messengers had no chance to make their way to the presence of the preacher.

Struck with the intense attention paid to what was said by their master's son, they too wished to make themselves acquainted with the subjects of the instruction. What was listened to from motives of mere curiosity, soon made a deep impression upon their mind. The magic power of the irresistible eloquence of Buddha worked a thorough change almost instantaneously in their dispositions, and they became converts. So perfect was their conversion, that they forgot for the sake of truth the very object of their mission. They became at once members of the a.s.sembly, and took rank among the Rahans. They attained the state of Ariahs, and were foremost among the perfect. The great attainments arrived at by the Ariahs communicate to the material portion of their being such an extraordinary amount of amazing virtues or properties, that it becomes so refined as to partake, to a certain degree, of a spiritual nature. Hence we see the Rahandas going over immense distances through the air, and performing deeds of a supernatural order. The power of working miracles is, therefore, inherent in perfection; and it is greater or smaller in proportion to the degree of perfection possessed by individuals. We find that power expanded in Buddha to an unlimited extent, because his mental attainments were boundless.

[2] Magatha is a country in the north of India. It occupied nearly the same extent of territory as that now called North Behar in Bengal. The Pali or sacred language of the southern Buddhists is often called the language of Magatha. Hence we may infer that it was the common language of that country. It is probable that the Pali language was extensively spoken in the days of Gaudama, and it was the channel through which he and his disciples long after him conveyed their religious instructions to the mult.i.tude of converts. The Pitagat, or the last amended collection of sacred writings, is written in Pali, which is looked upon in Ceylon, Nepaul, Burmah, and Siam as the language of sacred literature. Except in some old ma.n.u.scripts, where the old square Pali letters are used, the Burmese employ their common alphabetic characters for writing Pali words. The words, having to pa.s.s first through a Burmese ear, and next being expressed by Burmese letters, undergo great changes. To such an extent does the metamorphosis reach, that very often they are scarcely recognisable. The Burmans, however, deserve great credit for having, in very many instances, retained in their orthography of Pali words letters which, though not at all sounded, indicate to the eye the nature of the word, its origin, and its primitive form.

In the southern parts of Burmah the Pali language is learned but not studied, used, but not understood by the inmates of monasteries. They are all obliged to learn certain formulas of prayers to be daily recited in private, and, on great and solemn occasions, to be chanted aloud in the presence of a crowd of pious hearers. The writer, anxious to acquire some knowledge of the sacred language, often visited those monks, who, among their brethren, enjoyed a certain fame for learning, with the express intention of becoming a humble student, under the direction of one of the best informed of the society. He was thoroughly disappointed to find those who proffered their services in great earnest quite ignorant, and utterly incapable of giving him the least a.s.sistance.

The Burmese have translated in their vernacular tongue most of the sacred writings. In many instances the translation is not exactly what we call interlineary, but it approaches to it as nearly as possible. Two, three, or four Pali words are written down, and the translation in Burmese follows with a profusion of words which often confuses and perplexes the reader; then come again a few other Pali words, accompanied also with the translation, and so on throughout the whole work. The art of translating well and correctly from one language into another is not so common as many persons may imagine. In a good translator are required many qualifications which are not to be easily met with, particularly in a Burman, to whom we may give credit for knowing well his own tongue, but who, without detracting from his literary attainments, is certainly an indifferent Pali scholar. These translations may convey, perhaps, the general meaning of the original, but, as regards the correct meaning of each term, it is a luxury ever denied to the reader of such crude and imperfect compositions.

[3] It is difficult to ascertain exactly the length of the measure called youdzana, formerly used to indicate land distances. It varies from five to twelve English miles. In measuring the distance from Radzagio to the Brahmin village of Nalanda, the birthplace of Thariputra, which is one youdzana, General Cunningham has found it to be seven miles. This would induce us to hold as certain that at the epoch when Fa-Hian visited the place, the youdzana was equal to seven miles or forty Chinese _li_. But this would not prove that the more ancient youdzana was not shorter than the one used in the time of the Chinese pilgrim. Several authors maintain that such is the case. It appears, likewise, that the length of that measure of distance has varied with localities and places to such an extent that it has been found in some countries to be equal to more than twelve miles. We believe that when that measure of distance is mentioned in this work, one would not be far from the truth in estimating its length six or seven English miles at the utmost.

[4] The attentive reader of this work cannot fail to remark the general tendencies of Buddhism to isolation, retirement, and solitude. In a retired position, the mind is less distracted or dissipated by exterior objects; it possesses a greater share of self-control, and is fitter for the arduous work of attentive reflection and deep meditation. Whenever Buddha, attended by his followers, reaches a place where he is to stay for a while, a grove outside the city is invariably selected. Thither the great preacher retires, as to a beloved solitude. He enjoys it beyond all that can be said. Alone with his spiritual family, unconcerned about the affairs of this world, he breathes at ease the pure atmosphere of a complete calm; his undisturbed soul soars freely in the boundless regions of spiritualism. What he has seen and discovered during his contemplative errands he imparts with a placid countenance and a mild voice to his disciples, endeavouring thereby to make them progress in the way of knowledge and perfection.

In those solitary abodes of peace Buddha was willing to receive all those who wished for instruction. They were all, without distinction of rank or caste, admitted into the presence of him who came professedly to point to men the way to happiness, helping them to disentangle themselves from the trammels of pa.s.sions. He preached to all the most excellent law. The tendency to retreat and withdrawal from worldly tumult is, in our own days, conspicuous in the care taken by Buddhistic monks to have their houses built in some lonely quarter of a town, a.s.signed exclusively for that special purpose, or, as is oftener the case, in fine places at a small distance from the walls.

Some of those groves, in the centre of which rise the peaceful abodes of Rahans, the writer has often seen and much admired. In towns or large villages, where the ground is uneven, the small heights are generally crowned with the dwellings of religious.

[5] The narrative of Buddha's reception in his father's royal city suggests two reflections. The first is, that the saying _Nemo Propheta in sua patria_ was as true in the days of Gaudama as it has been in subsequent ages. The mountains of Kapilawot had often re-echoed the praises of Buddha and the recital of his wonderful doings. The splendid retinue of twenty thousand distinguished converts that attended his person, the hitherto unwitnessed display of miraculous powers, &c.,--all these peculiarly remarkable circ.u.mstances seemed more than sufficient to secure for him a distinguished reception among his kinsmen, who ought to have been proud of being connected with him by the ties of relationship. Such, however, was not the case. Actuated by the lowest feelings of base jealousy, his relatives refused to pay him the respect he was so well ent.i.tled to. Their wretched obduracy was to be conquered by the awe and fear his miraculous power inspired.

The second reflection suggested by the recital of the ceremonies observed on the occasion of Buddha's reception in his native country is the truly pleasing fact of seeing the weaker s.e.x appearing in public divested of the shackles put upon it by oriental jealousy. In Burmah and Siam the doctrines of Buddhism have produced a striking, and, to the lover of true civilisation, a most interesting result, viz., established the almost complete equality of the condition of women with that of men. In those countries women are not miserably confined in the interior of their houses, without the remotest chance of ever appearing in public. They are seen circulating freely in the streets; they preside at the _comptoirs_, and hold an almost exclusive possession of the bazaars. Their social position is more elevated in every respect than that of the persons of their s.e.x in the regions where Buddhism is not the predominating creed. They may be said to be men's companions, and not their slaves. They are active, industrious, and by their labours and exertions contribute their full share towards the maintenance of the family. The marital rights, however, are fully acknowledged by a respectful behaviour towards their lords. In spite of all that has been said by superficial observers, I feel convinced that manners are less corrupted in those countries where women enjoy liberty, than in those where they are buried alive by a barbarous and despotic custom in the grave of an opprobrious and vice-generating slavery. Buddhism disapproves of polygamy, but it tolerates divorce. In this respect the habits of the people are of a d.a.m.nable laxity. Polygamy is very rare in Burmah among the people. This nefarious and anti-social practice is left to the magnates of the land, from the king down to a petty myowon, who make a part of their greatness consist in placing themselves above public opinion, above moral and religious precepts, for enjoying the unrestrained gratification of the basest appet.i.te.