_Stanzas uttered after Buddha’s death—Ananda informs the Malla
princes of Buddha’s demise—Preparations for the funeral—Arrival
of Kathaba at the spot where the body was exposed to public
veneration—He worships the body—Wonder on that occasion—The
burning of the corpse—Partition of the relics made by a pounha
called Dauna—Extraordinary honours paid to the relics by King
Adzatathat—Death of that king and of Kathaba._
On the occasion of the Buddha’s Neibban, the chief of Brahmas uttered
the following stanzas:—“O Rahans, the great Buddha who has appeared in
this world, who knew everything, who was the teacher of Nats and men,
who stood without an equal, who was mighty and knew all laws and all the
great principles, the most excellent and glorious Buddha, is gone to
Neibban. Where is the being who shall ever escape death? All beings in
this world must be divested of their terrestrial and mortal frame.”
The chief Thagia, on the same occasion, repeated aloud the following
words:—“O Rahans, the principle of mutability is opposed to the principle
of fixity. It carries with it the elements of creation and destruction.
There is no happiness but in the state of Neibban, which puts an end to
all changes.”
The great Anoorouda said in his turn: “O Rahans, the most excellent
Buddha, free from all passions, has entered, by this death, into the
state of Neibban. He whose soul, ever firm and unshaken, was a stranger
to impatience and fear, has gone out from the whirlpool of existences,
and is no longer subject to the coming into existence and to the
going out therefrom. Passions have no more influence upon him. He is
disengaged from the trammels of mutability, and has ended like the light
of a lamp, the oil of which is exhausted.”
Ananda added: “O Rahans, when the great Buddha, full of the most
transcendent excellencies, attained the state of Neibban, the earth
quaked with that violence which fills the soul with fear, and causes the
hair of the head to stand on an end.”
After the demise of Buddha, the Rahans that had reached the two states
of Thautapan and Thakadagan, lifting to the forehead their joined
hands, began to wail and loudly lament. Men threw themselves down on
the ground, bitterly lamenting the loss the world had sustained. They
all exclaimed, “The glorious and illustrious Buddha has too soon gone
to Neibban. He who never spoke but good and instructive words, he who
has been the light of the world, has gone too soon to Neibban.” In these
and other words they gave utterance to their grief and affliction, with
tears and lamentations. The Rahans who had reached the two last states
of perfection, the Anagans and Rahandas, more calm and steady in their
mind, were satisfied with repeating in solemn tones, “There is nothing
fixed in the principle of mutability. Buddha, entering in the current of
change, could not but die; his body was to be destroyed.” They remained
meditating on this great truth, retaining an unchangeable and calm
composure.
Anoorouda, assembling together all the Rahans, said to them, “Cease
now to weep and lament; banish sorrow and affliction from your hearts;
remember presently what the most excellent Buddha has told us, that all
that exists is liable to destruction, which it can never escape. What
will become of Nats and men? What will they say when they see the Rahans
delivered up to grief, and giving vent to it in loud wailings?”
Ananda inquired from Anoorouda what actually took place among the Nats
on the occasion of the death of the great Buddha. He was told that some
of them, lifting up the joined hands to the forehead, loudly wept and
lamented; but others more wise, bearing in mind what Buddha had said
on the subject of the principle of mutability, remained wrapt up in a
solemn and resigned composure of mind. Anoorouda spent the remainder of
the night in preaching the law. He said to Ananda, “Go now to the city
of Kootheinaron, say to the Malla princes that the great Buddha is gone
to Neibban; that they ought to dispose everything for the funeral.” At
daybreak Ananda put on his tsiwaran, and, taking his patta, went alone to
the city. He met the princes assembled in the public hall, deliberating
on what was to be done when Phra should have gone to Neibban. He said
to them, “O princes of the Wathita race, the great Buddha has gone to
Neibban; the moment is come for you to go to the spot where are his
mortal remains.” When the princes heard this sad news from the mouth of
Ananda, they, with their wives and children, began to wail and lament,
and give all the marks of the deepest grief, unceasingly repeating, “The
most excellent Buddha, who was infinitely wise and knew all laws, has too
soon gone to Neibban.” The princes, now selecting one of their family,
directed him to go throughout the city and collect all the richest and
rarest perfumes, to keep in readiness the drums, harps, flutes, and all
other musical instruments, and have them carried to the place where the
remains of Buddha were lying. Having reached the spot, the princes began
to make offerings of flowers and perfumes with the greatest profusion, in
the midst of dancings, rejoicings, and the uninterrupted sounds of all
the musical instruments. A temporary canopy was erected with the finest
pieces of cloth, and they remained under it during seven consecutive
days. After this lapse of time, eight of the youngest and strongest
princes, having washed their heads and put on their finest and best
dresses, prepared to carry the corpse to a place situated in the south
of the city, where they intended to have it burned. In spite of their
united efforts, they could not remove it from the place it was laid on.
Anoorouda, consulted on the subject of this extraordinary and unexpected
occurrence, said, “O princes, your intent does not agree with that of the
Nats. You wish, after having performed all ceremonies about the corpse,
to carry it to a certain place in the south of the city; but the Nats
will not agree to this; they intend to accompany the corpse with music,
dancings, singings, and offerings of flowers and perfumes. They desire
that the corpse should be carried to the western side of the city, thence
to the northern one, afterwards to re-enter through the northern gate,
and go to the middle square; thence to sally forth, through the eastern
one, and take the body to the place called Makula-bandan, where the Malla
princes are wont to assemble for their festivals and rejoicings.” “Let it
be done,” answered all the princes, “according to the wishes of the Nats.”
The funeral procession then set out.[24] The Nats in the air honoured
the corpse with their music, singing, and the showering down of flowers
and perfumes. Men did the same all round the corpse. The way which the
procession slowly moved through was strewed with the finest and choicest
flowers. When the _cortège_ had reached the centre of the city, the
widow of General Bandoola, named Mallika, hearing of the approach of the
funeral procession, took a magnificent piece of cloth, called Mahalatta,
which she had never worn since her husband’s death. She perfumed it with
the choicest essences, and, holding it in her hands until the procession
reached the front of her house, she desired the bearers to wait for a
while, that she might offer to the body her beautiful piece of cloth,
and extend it over it. Her request was granted. By a very happy chance,
the cloth had the desired dimensions in breadth and length. Nothing
could equal the magnificent sight of the body; it looked beautiful, like
a statue of gold, when covered with that splendid cloth, finely worked
and adorned with the richest embroidery. The _cortège_ having reached
the place Matulabandana, where the funeral pile was erected, the corpse
was lowered down. The princes inquired from Ananda what was to be done
to perform in a becoming manner the last rites over Buddha’s remains.
Faithful to the last request of Buddha, Ananda said to them that on this
occasion they were to observe the same ceremonies as were prescribed
for the funerals of a Tsekiawade prince. The body was forthwith wrapt
up with a fine cloth, covered with a thick layer of cotton; to which a
second succeeded, and then another layer of cloth, and so on, until the
same process was repeated five hundred successive times. When this was
done, the corpse was placed in a golden coffin, and another of the same
form and size was turned over it as a covering. A funeral pile, made with
fragrant wood and sprinkled with the choicest perfumes, was prepared.
Upon it the coffin was pompously deposited.
At that time, the great Kathaba, attended by five hundred Rahans, was
going from the city of Pawa to the city of Kootheinaron. On their way, at
noon, the heat was so excessive that the soil appeared to burn like fire
under their feet. The Rahans, extremely fatigued, desired to rest during
the remainder of the day, intending to enter the city of Kootheinaron
during the cool of the night. Kathaba withdrew to a small distance from
the road, and, having extended his dugout under the shade of a large
tree, rested upon it, refreshing himself by washing his hands and feet
with water poured from a vessel. The Rahans followed the example of
their chief, and sat down under the trees of the forest, conversing
among themselves upon the blessings and advantages of the three precious
things. Whilst they were resting, a heretic Rahan appeared, coming
from the city of Kootheinaron, on his way to that of Pawa, carrying in
his hand a stick, at the extremity of which there was a large flower,
round like a broad cupboard, forming as it were an umbrella over his
head. Kathaba perceiving the man at a distance with that extraordinary
flower, the Mandawara, _Erithrina fulgens_, thought within himself, “It
is very rare ever to see such a kind of flower; it appears only through
the miraculous power of some extraordinary personage and on great and
rare occasions. It shot forth when my illustrious teacher entered his
mother’s womb, when he was born, when he became Buddha, wrought miracles
at Thawattie, and came down from the seat of Tawadeintha. Now that my
great master is very old, the appearance of this flower indicates that
he has gone to Neibban.” Whereupon he rose from his place, wishing to
question the traveller; but he desired to do it in such a way as to show
his great respect for the person of Buddha. He put on his cloak, and,
with his joined hands raised over his forehead, went to the traveller and
asked him whether he knew his great teacher, the most excellent Buddha.
The ascetic answered that he knew him well; but that seven days ago he
had reached the state of Neibban, and it was from the place where this
occurrence happened that he had brought the Mandawara flower. He had
scarcely said this word, when those among the Rahans who had but entered
into the two first ways of perfection began to wail and loudly lament
over this untimely occurrence, exhibiting every sign of the deepest grief
and greatest desolation. The others that were more advanced in perfection
remained calm and composed, remembering the great maxim of Buddha, that
everything that has come into existence must also come to an end.
The name of this heretic was Thoubat.[25] He had been previous to his
apparent conversion a hermit, leading an ascetic’s life. Subsequently he
became a disciple of Gaudama, but retained in his heart an ill feeling
towards his spiritual master, which revealed itself in the manner he
communicated the sad news to Kathaba and his companions. Seeing them
penetrated with the deepest affliction, and exhibiting in an unfeigned
manner the grief which weighed on their heart, he said to them: “Why do
you weep and cry? You have no reason for doing so; we are now freed from
the control of the great Rahan. He was always telling us: Do this, or do
not do that. In every way he annoyed and vexed us. Now every one can act
as he pleases.”
The Rahan Thoubat bore envy and revenge towards Buddha for the following
reason. Formerly he was a barber in the village of Atooma, where he
then became a Rahan. At the time we speak of, Buddha was coming to that
place, attended by twelve hundred Rahans. Thoubat wished to make an
offering to Buddha and his followers and give them food. For this purpose
he resorted to the following very questionable expedient for obtaining
from the villagers rice and other eatables, and preparing them for the
great occasion. Thoubat had two sons who wore the dress of Samane. He
gave to each of them a pair of scissors, and desired them to go through
the street of the village and shave the head of all the children they
might meet with, as a token of their entering into religion. The order
was punctually executed. The parents of the lads were then told, that on
such an occasion it was customary to make considerable offerings. The
offered articles, however, would be on this occasion employed for feeding
the great Gaudama, who was expected in the place with a great number of
disciples. All the people brought in large offerings of various articles
of food, such as rice, oil, butter, and other comestibles. In this
manner, by means of such an expedient, the cunning Thoubat, without any
cost to himself, was able to make a great display of the choicest dishes
to be laid before Gaudama and his disciples on their arrival to Atooma,
and earn for himself the reputation of a very liberal and generous man.
Buddha, acquainted with his conduct on the occasion, refused to accept
the offering, and forbade all his followers to eat of the food prepared
by Thoubat. From that time the latter ever entertained ill-feeling
towards Buddha, though he did not dare openly to give vent to his passion.
Kathaba was thunderstruck at hearing such an unbecoming language[26] from
the mouth of the Rahan Thoubat. He said to himself: “If at this time,
when there are only seven days since Buddha entered Neibban, there are
to be found people holding such a language, what will happen hereafter?
These persons will soon have followers who will embrace the profession
of Rahans, and then the true religion shall be totally subverted: the
excellent law shall be in the hands of such persons like a heap of
unstrung flowers that are scattered by the wind. The only remedy to
such an impending misfortune is to assemble a council composed of all
the true disciples, who, by their decisions, shall insure stability to
religion, and fix the meaning of every portion of the law, contained in
the Wini, the Thoots, and the Abidama. I am, as it were, bound to watch
over the religion of Buddha because of the peculiar predilection he has
ever shown to me. On one occasion I walked with Buddha the distance of
three gawots; during that time he preached to me, and at the end of
the instruction we made an exchange of our tsiwarans, and I put on his
own. He said: ‘Kathaba is like the moon: three times he has obtained
the inheritance of the law. His affection to my person, his zeal for
my religion, have never been equalled. After my demise, it will behove
him to stem the current of evil, to humble the wicked, and condemn
their false teachings as subversive of the genuine doctrine. With such
energetic means, my religion shall remain pure and undefiled, and its
tenets shall not be lost and drowned in the midst of the raging waves of
errors.’ Therefore,” said the great disciple, “I will hold an assembly
of all the disciples, for the promotion and exaltation of the holy
religion.” This design Kathaba kept perfectly secret, and made known to
no one.
At that time, four of the ablest Malla princes, having washed their
heads, and each put on a fine new dress, tried to set fire to the funeral
pile, made of sandal and other odoriferous woods, and one hundred and
twenty cubits high. Their efforts proving useless, all the other princes
joined them, in the hope that, by their united exertions, they would be
able to set fire to the pile. Fans made of palm-leaves were vigorously
agitated over the heap of coals; bellows made of leather blew in the
same direction; but all the efforts were of no avail. The princes,
surprised and disheartened, consulted Anoorouda as to the cause of such
a disappointment. Anoorouda said to them, that the Nats did not approve
of their proceedings; they wished that the great Kathaba should arrive
and venerate the corpse, ere it be consumed by fire. No fire could be
lighted before the great Rahan had made his appearance.
The people, hearing the answer of Anoorouda, wondered at the transcendent
merit of the great Kathaba, and anxiously waited for his arrival. They
said to each other, “Who is this distinguished Rahan? Is he white or
black, short or tall?” They took perfumes, flowers, and flags, and went
out to meet him and honour him in a becoming manner.
When the great Kathaba arrived in the city of Kootheinaron, he without
delay repaired to the place where the funeral pile was erected. He
adjusted his clothes in the most becoming manner, and, with his hands
joined to the forehead, three times turned round the pile, saying at each
turn, “This is the place of the head; that is the place of the feet.”
Standing then on the spot opposite to the feet, he entered into the
fourth state of dzan for a while. His mind having emerged therefrom, he
made the following prayer:—“I wish to see the feet of Buddha, whereupon
are imprinted the marks that formerly prognosticated his future glorious
destiny. May the cloth and cotton they are wrapped with be unloosened,
and the coffin, as well as the pile, be laid open, and the sacred feet
appear out and extend so far as to lie on my head.” He had scarcely
uttered his prayer, when the whole was suddenly opened, and there came
out the beautiful feet, like the full moon emerging from the bosom of a
dark cloud. The whole assembly burst into loud applauses and continued
cheers on seeing this matchless prodigy. Kathaba, stretching his two
hands, that resembled two lilies just blooming, held both feet firmly by
the heels, placed them on his head, and worshipped. All his disciples
followed his example, and worshipped. Perfumes and flowers were profusely
offered by the crowd. When this was done, the feet slowly withdrew into
their place, the pile and coffin resumed their natural position. As the
sun and the moon disappeared below the horizon, so the feet of Buddha
disappeared, buried as it were, in the folds of cloth and cotton. The
people, at this moment, wept and loudly wailed: their affection for
Buddha was evinced on this occasion more forcibly than when he entered
the state of Neibban.
The feet had hardly been concealed from the sight of the people, when,
without the interference of any one, fire caught the pile, and soon
set it in a blaze of flames. The skin, the flesh, the muscles, the
entrails, and liver of the body were all consumed, without leaving any
trace of ashes and charcoal; as butter or oil, poured on a great fire,
burn and are consumed without anything remaining. Of the body all had
disappeared except the relics. All the pieces of cloth that served to
wrap up the body, except the outermost and innermost, were all consumed.
The relics of former Buddhas, whose lives were very long, resembled a
lump of gold. Our Buddha, whose life had been comparatively of a short
duration, had said whilst yet alive: “During my lifetime, religion has
not been sufficiently diffused; those, therefore, who, after my Neibban,
shall obtain of my relics a small portion, be it but of the size of a
mustard-seed, and build a dzedi to place them in, and worship and make
offerings to them, shall obtain a place of happiness in one of the seats
of Nats.” Among the relics were the four canine teeth, the two bones that
connect the shoulders with the neck-bone, and the frontal bone. These are
the seven great relics. They were in a state of perfect preservation,
not at all damaged by fire, and are called Athambinana. Besides these
relics there were some others of a smaller dimension, in sufficient
quantity to fill up seven tsarouts. Here is the size and shape of those
sacred remains: the smallest were of the size of a mustard-seed, and
resembled the bud of the Hing-kow; the middle ones equalled the size of a
rice-grain, divided into two parts, and looked like pearls; the largest
were of the size of a pea, and appeared like gold.
When the pile was consumed by fire, water came down from the sky, as
thick as the arm, which soon extinguished the fire. The Malla princes
poured also upon it an immense quantity of scented water. During all the
while the pile was burning, streams of flames issued from the leaves and
branches of the trees, shining forth with uncommon brightness, without
burning the trees; insects of every description were seen flying in
swarms on those trees, without receiving the least injury.
In the place where the corpse had been exposed during seven days, the
relics were deposited during the same length of time, and offerings
of perfumes and flowers were incessantly made. Above them, a canopy
bespangled with gold and silver stars was raised, and bouquets of flowers
and perfumes were hanging therefrom. From that place to the one where
the ornaments were deposited, the road was lined on both sides with fine
cloth; the road itself was covered with the finest mats. Above the road
was spread a splendid canopy bespangled with golden stars and flowers.
The interior of the building was richly decorated; perfumes and flowers
were seen hanging from the canopy. Around the building, masts were
planted, and adorned with the five sorts of flags. Plantain-trees were
planted on both sides of the road, and jars of cool water were laid down
at a very short distance one from the other. From posts of well-polished
wood were suspended lamps to be lighted day and night. The box,
containing the relics, was placed on the back of a richly-caparisoned
elephant, and the precious remains were honoured in every possible
way by offerings of flowers and perfumes; by dancing, singing, music,
rejoicings, and loud acclamations. The Malla princes, to insure the
safety of the relics, had a line of elephants drawn round the place,
then a second line of horses, then a third of chariots, then a fourth of
warriors. Such precautions were taken both for insuring the safety of the
relics, and allowing time to everybody to come and do honour to them.
At that time the courtiers of King Adzatathat,[27] knowing well the
tender affection their royal master bore to Buddha’s person, were
reluctant to convey to him the sad intelligence of his demise, for fear
of causing in him too great an affliction. They took every possible
precaution, and devised various means for preparing the king’s mind to
bear with composure the loss he had sustained. As soon as the monarch
understood what the courtiers intended to say, he fainted three times
in succession. Each time steam baths and an abundant pouring of water
over the head restored him to consciousness. When he became sensible,
he wailed and lamented for a long time. Recovering from the shock of
his deep affliction, he desired to assuage the grief caused by Buddha’s
death by procuring some of his relics. For that purpose a messenger was
despatched to the Malla princes with the following request: “You are
the descendants of the great Thamadat; I too, who rule over the Magatha
country, boast of the same noble origin. For this reason, I put forward
my claim for obtaining the possession of some of Buddha’s relics, which
are now his representatives. I will give directions for the erection of a
beautiful and tall dzedi wherein they shall be deposited. I and my people
shall have thus an object of worship.” The princes of Wethalie and of
the neighbouring states sent a similar request. Those of Kapilawot and
Alekapa followed their example. The kings of Rama and Pawa, the pounhas
of Withadipa also sent in their reclamations, with a threat of having
recourse to the force of arms, if their demands should be disregarded.
They soon followed their messengers at the head of their troops.
The Malla princes, on receiving those messages, consulted among
themselves as to what was to be done. They agreed that, the relics of
Buddha being the most valuable possessions in the world, they would
not part with them. Many angry words were exchanged among contending
parties. They were almost ready to draw the sword when a celebrated
pounha, named Dauna, made his appearance. He stood on an elevated spot,
and making a sign with his hand, began to speak in a language calculated
to soothe the irritation of the parties. Great was his influence over
all, since there was scarcely a man in the island of Dzampoudipa who
did not acknowledge Dauna as his teacher. “O kings and princes,” said
he, “hear one word that I have to say to you. Our most excellent Buddha
always extolled the virtue of forbearance; but you are ready to fight
for the possession of his relics. This is not good. Let all of you be
now of one mind, with cheerful dispositions. I will divide the relics
into eight equal portions. Let every one be ever solicitous to multiply
in all directions dzedis in honour of him, who was possessed of the five
visions, that many may feel affection for the most excellent one.” Dauna
went on explaining more fully the two stanzas he had recited, saying: “O
kings and princes, our most excellent Buddha, previous to his obtaining
the Buddhaship, whilst he was even an animal, still more a man and a Nat,
practised the virtue of patience; he always recommended it in all his
subsequent preachings. How could you have recourse to open violence, to
warlike weapons, for his relics? You are kings of eight countries; come
to a quiet and peaceable arrangement on this subject; speak to each other
words of peace and good-will. I will have the relics divided into eight
equal parts. You are all equally worthy to receive your share.”
The kings, on hearing the words of Dauna, came to the place where he
stood, and entreated him to make eight equal portions of the relics.
Dauna assented to their request. They went with him to the place of the
relics. The golden coffin that contained them was opened, and there
appeared to their regards all the relics beautiful like gold. The princes
seeing them said: “We have seen the most excellent Buddha gifted with the
six glories, and all the bodily qualifications of the most accomplished
person: who could believe that these are the only things that remain
of him?” They all wept and lamented. Whilst they were overwhelmed with
grief, Dauna abstracted one of the canine teeth and concealed it in the
folds of his turban. All the relics were duly apportioned to all the
kings. A Thagia, who had seen the doing of Dauna, took adroitly the
tooth, and without being perceived carried it into the Nats’ seats, and
placed it in the Dzoolamani dzedi. When the partition was over, Dauna was
surprised not to find the tooth he had stolen: he did not, however, dare
to complain, as his pious fraud would have been discovered. To console
himself for such a loss, he asked for the possession of the golden vessel
wherein the relics had been kept. His demand was favourably received, and
the golden vessel was given to him.
The Maurya princes, who ruled over the country of Pipilawana, hearing
what had been done by Adzatathat and other kings, went also with a great
retinue to the city of Kootheinaron. The Malla princes informed them that
the relics had already been divided, and that there remained nothing but
the coals of the funeral pile. They took them away, built a large pagoda
over them, and worshipped. The places where the relics were deposited are
Radzagio, Kootheinaron, Wethalie, Kapilawot, Allakapata, Rama, Pawa, and
Witadipakka.
King Adzatathat ordered a beautiful and well-levelled road, eight
oothabas broad, to be made from the city of Kootheinaron to that of
Radzagio. The distance is twenty-five youdzanas. He wished to adorn it,
in all its length, in the same manner as the Malla princes had done the
road leading from the place where the cremation of the corpse had taken
place to that where the relics had been deposited. At fixed and proper
distances houses were built for resting and spending the night. The
king, attended by a countless crowd of people, went to take the relics
and carry them into his country. During the journey, singing, dancing,
and playing of musical instruments were uninterrupted. Offerings of
perfumes and flowers were incessantly made by the people. At certain
intervals they stopped during seven days, when fresh honours were paid
to the relics in the midst of the greatest rejoicings. In this manner
seven months and seven days were employed in going over the distance
between the two countries. At Radzagio the relics were deposited in a
place prepared for that purpose, and a dzedi was erected over them. The
seven other kings built also dzedis over the relics they had obtained.
Dauna built one, too, over the golden vessel, and the Maurya princes
erected likewise one religious monument over the coals. Thus there were
at that time ten dzedis, situated respectively in Radzagio, Kootheinaron,
Wethalie, Kapilawot, Allakapata, Witadipaka, Rama, Pawa, the Dauna
village, and Papilawana. The partition of the relics happened on the
fifth of the waxing moon of Nayon (June). There were altogether eight
tsarouts of relics; that is to say, a basketful. Each prince had one
tsarout; that is to say, two pyis. The upper right canine tooth was taken
to the Nats’ seats; the lower right tooth was carried to the Gandala
country; the upper left tooth was removed to Kalingga, and the lower left
tooth to the Naga seat. The other teeth and hairs of the head and body
were distributed by the Nats in a great number of other worlds.
When the funeral ceremonies were completed, and the distribution of the
relics effected in a manner satisfactory to all parties, Kathaba, who was
the acknowledged head of the assembly, advised King Adzatathat to do away
with the Eetzana era, and establish a new one, that would be called the
era of religion, beginning with the year of Buddha’s Neibban, that is to
say, on the year 148 of the Eetzana era. The king joyfully assented to
the pious request of the Buddhist patriarch, and was exceedingly rejoiced
to have this opportunity of affording a fresh token of the great esteem
he had for Buddha’s person.
Many years afterwards, the great Kathaba entertained some fear in his
mind respecting the safety of the relics, distributed over eight distinct
places, viz., Kootheinaron, Radzagio, Kappila, Allakabat, Watadipaka,
Rama, Pawa, and Wethalie.[28] He wished to have them all put together
in a safe and secure place, where they could be preserved until better
circumstances would afford an opportunity to bring them forth, and expose
them to the respect and veneration of the true believers all over the
Dzampoudipa island. For this purpose, in the year of religion 20, he
went to King Adzatathat and said to him that precautions were to be
taken for securing the preservation of the relics. The king asked him
by what means all the relics could be had from those who now possessed
them. Kathaba replied that he would know how to manage such a delicate
affair. He went to the seven kings, who gave to him all the principal
relics, keeping beside themselves only what was strictly necessary to
be deemed an object of worship and good-will towards Buddha’s person.
One exception was made in favour of the relics deposited in the village
of Rama, because they were in future times to be carried to Ceylon and
placed in the great wihara or pagoda. All the relics having been brought
to Radzagio, Kathaba took with him those pious articles, and went out
of the city. He directed his steps in a south-eastern direction, loaded
with this precious burden, which he carried all the way. Having reached
a certain spot, he made the following prayer:—“May all the rocks and
stones of this place disappear, and there be, in place thereof, a fine
sandy soil; may water never issue from this spot.” Adzatathat ordered
the soil to be dug very deep. With the earth bricks were made, and eight
dzedis were built. This was done for the express purpose of preventing
people suspecting the real object that both Kathaba and the king had
in view. The depth of the hole was eighty cubits. Its bottom was lined
with iron bars. To that bottom was lowered a chapel monastery made of
brass, similar in shape and proportions to the great wihara of Ceylon.
Six gold boxes containing the precious relics were placed in this chapel
monastery. Each box was enclosed in one of silver, the latter in one
adorned with precious stones, and so on, until eight boxes were placed
one within the other. There were also arranged 550 statues, representing
Buddha in 550 preceding existences described in the sacred writings,
the statues of the eighty great disciples, with those of Thoodaudana
and Maia. There also were arranged 500 lamps of gold and 500 lamps
of silver, filled with the most fragrant oil, with wicks made of the
richest cloth. The great Kathaba, taking a leaf of gold, wrote upon it
the following words:—“In aftertimes a young man, named Piadatha, shall
ascend the throne, and become a great and renowned monarch under the name
of Athoka. Through him the relics shall be spread all over the island of
Dzampoodipa.” King Adzatathat made new offerings of flowers and perfumes.
All the doors of the monastery were shut, and fastened with an iron bolt.
Near the last door he placed a large ruby, upon which the following words
were written: “Let the poor king who shall find this ruby present it to
the relics.” A Thagia ordered a Nat to watch over the precious deposit.
The Nat disposed around it the most hideous and terrifying figures, armed
with swords. The whole was encompassed by six walls made of stone and
brick; a large slab of stone covered the upper part, and upon it he built
a small dzedi.
Five years afterwards, that is to say, in the twenty-fifth year of the
religious era,[29] King Adzatathat died; and, likewise, all those that
had been present on this occasion disappeared one after the other from
the scene of this world. A small dzedi indicated the place where the
sacred relics had been religiously deposited. But in due course of time,
the place, being no longer heeded by the people, soon became overgrown
with bushes, which screened from sight the modest monument itself. The
relics remained buried in that manner in the bosom of the earth, until
after a long period of time there was to appear at last a mighty ruler,
full of zeal for the promotion of religion, who would be worthy to render
a becoming honour to the relics, and to distribute them throughout the
length and breadth of the island of Dzampoodipa. This great event shall
be narrated in a following chapter.