Buddha moved from that place, and went to the south of the Bodi tree, to a distance of forty fathoms. At the foot of the linloon tree he sat in a cross-legged position, having his mind deeply engaged in the exercise of the sublimest contemplation. In that position he spent seven entire days, which completed the forty-nine days which were to be devoted to reflection and meditation around the Bodi tree. When this period of days was over, at daybreak, on the fifth day after the full moon of Watso, he felt the want of food. This was quickly perceived by a Thagia, who hastened from his seat to the spot where Buddha was staying, and offered him some Thit khia fruits, others say Kia-dzoo fruits, to prepare his system to receive more substantial food. After he had eaten them, the same celestial attendant brought him some water to rinse his mouth, and to wash his face and hands. Buddha continued to remain in the same position under the cooling and protecting shade of the linloon tree.
To consecrate, as it were, and perpetuate the remembrance of the seven spots occupied by Buddha during the forty-nine days that he spent round the tree Bodi, a Dzedy was erected on each of those seven places. King Pathenadi Kosala surrounded them with a double wall, and subsequently King Dammathoka added two others. There were only three openings, or gates, to penetrate into the enclosed ground, one on the north, another on the east, and the third on the south. The river Neritzara rolls its deep blue waters in a south-eastern direction from the Bodi tree, to a distance of eight oothabas from it. On the eastern bank of that stream another Dzedy has been erected on the spot where, previous to his becoming a Buddha, he had eaten the forty-nine mouthfuls of the delicious Nogana offered to him by the pious Thoodzata.
Whilst Buddha was sitting in a cross-legged position under the linloon tree, two brothers named Tapoosa and Palekat, merchants by profession, arrived with five hundred carts in the Oorouwela forest, at the very place where Buddha was staying. They had sailed from their native town, called[13] Oukkalaba, which lies in a south-eastern direction from the Mitzima country, bound for the port of Adzeitta. After landing, they hired five hundred carts to carry their goods to a place called Soowama. They were on their way to their destination when they arrived in the Oorouwela forest. Great was their surprise when they saw on a sudden all their carts unable to move, and arrested by some invisible power.
A Nat who had been formerly their relative stopped by his power the wheels of the carriages. Surprised at such a wonder, the merchants prayed to the Nat who was guardian of that place. The Nat, assuming a visible shape, appeared before them and said to them: "The illustrious Buddha who by the knowledge of the four great truths has arrived to the nature of Phra, is now sitting at the foot of the linloon tree. Go now to that place, and offer him some sweet bread and honey; you shall derive therefrom great merits for many days and nights to come." The two brothers, joyfully complying with the Nat's request, prepared the sweet bread and honey, and hastened in the direction that had been indicated to them. Having placed themselves in a suitable position and prostrated themselves before Buddha, they said: "Most glorious Phra, please to accept these offerings; great merits doubtless will be our reward for many days to come." Buddha had no patta to put those offerings in, for the one he had received from the Brahma Gatigara had disappeared when Thoodzata made him her great offerings. Whilst he was thinking on what he had to do, four Nats came and presented him each with one patta, made of nila or sapphire stone. Phra accepted the four pattas, not from motives of covetousness, but to let each Nat have an equal share in such meritorious work. He put the four pattas one in the other, and by the power of his will they on a sudden became but one patta, so that each Nat lost nothing of the merit of his offerings. Buddha received the offerings of the two merchants in that patta, and satisfied his appetite. The two brothers said to Buddha: "We have on this day approached you, worshipped you, and respectfully listened to your instructions; please to consider us as your devoted followers for the remainder of our lives."[14] They obtained the position of Upathaka. They continued addressing Buddha, and said: "What shall we henceforth worship?" Buddha, rubbing his hand over his head, gave them a few of the hairs that had adhered to his fingers, bidding them to keep carefully those relics. The two brothers, overjoyed at such a valuable present, most respectfully received it, prostrated themselves before Buddha, and departed.
FOOTNOTES
[1] The Nats or Dewatas play a conspicuous part in the affairs of this world. Their seats are in the six lower heavens, forming, with the abode of man and the four states of punishment, the eleven seats of passions. But they often quit their respective places, and interfere with the chief events that take place among men. Hence we see them ever attentive in ministering to all the wants of the future Buddha. Besides, they are made to watch over trees, forests, villages, towns, cities, fountains, rivers, &c. These are the good and benevolent Nats. This world is also supposed to be peopled with wicked Nats, whose nature is ever prone to the evil. A good deal of the worship of Buddhists consists in superstitious ceremonies and offerings made for propitiating the wicked Nats, and obtaining favours and temporal advantages from the good ones. Such a worship is universal, and fully countenanced by the talapoins, though in opposition to the real doctrines of genuine Buddhism. All kinds of misfortunes are attributed to the malignant interference of the evil Nats. In cases of severe illness that have resisted the skill of native medical art, the physician gravely tells the patient and his relatives that it is useless to have recourse any longer to medicines, but a conjuror must be sent for to drive out the malignant spirit, who is the author of the complaint. Meanwhile directions are given for the erection of a shed, where offerings intended for the inimical Nat are deposited. A female relative of the patient begins dancing to the sound of musical instruments. The dance goes on, at first in rather a quiet manner, but it gradually grows more animated until it reaches the acme of animal frenzy. At that moment the bodily strength of the dancing lady becomes exhausted; she drops on the ground in a state of apparent faintness. She is then approached by the conjuror, who asks her if the invisible foe has relinquished his hold over the diseased. Being answered in the affirmative, he bids the physician give medicines to the patient, assuring him that his remedies will now act beneficially for restoring the health of the sick, since their action will meet no further opposition from the wicked Nat.
Ignorance brings everywhere superstition in its train. When man is unacquainted with the natural cause that has produced a result, or an effect, which attracts powerfully his mind's attention and affects him to a great degree, he is induced by his own weakness to believe in the agency of some unknown being, to account for the effect that he perceives. He devises the most ridiculous means for expressing his gratitude to his invisible benefactor, if the result be a favourable one; and has recourse to the most extravagant measures to counteract the evil influence of his supposed enemy, if the result be fatal to him. Having once entered into the dark way of superstition, man is hurried on in countless false directions by fear, hope, and other passions, in the midst of the daily occurrence of multifarious and unforeseen events and circumstances. Hence the expression or manifestation of his superstition assumes a variety of forms, and undergoes changes to an extent that baffles every attempt at either counting their numberless kinds or following them up through their ever-changing course. In addition to the stores of superstitions bequeathed by the generation that has preceded him, man has those of