In the account of the foundation of the Kapilawot city, we find that the practice of leaving the eldest sister unmarried, and of the princes marrying their own sisters, is up to this day observed by the royal family of Burmah. The eldest daughter of the reigning monarch is to remain unmarried during her parents' life, and the first queen is often, if not always, the sister or half-sister of the king. The same unnatural practice prevailed in the royal family of the ancient Persians.
From Ookamukka, the first king of Kapilawot, to Prince Wethandra, there are but seven successive kings. From Dzali, the son of Wethandra, to Dzeyathana, the great-grandfather of Gaudama, there were 82,002 kings. Let it be borne in mind, that, during that period of time, our Phralaong, or future of Gaudama, was in one of the Nats' seats. The princes of Kapilawot were wont to go and sport on the water of a lake somewhat distant from the city. They at first erected a temporary place of residence in the vicinity of that sheet of water, and finally built a city which received the name of Dewaha. It had likewise its kings of the same Thagiwi race. Dzeyathana, the king of Kapilawot, had a son named Thiahanoo, and a daughter named Yathaudara. Aukaka, king of Dewaha, his contemporary, had also a son and a daughter, Eetzana and Kitzana. Thiahanoo was married to Kitzana, who bore unto him five sons, Thoodaudana, Kanwaudana, Thoukkaudana, Thekkaudana, and Amittaudana; and two daughters, Amita and Pilita. Eetzana, the son of the king of Dewa, married Yathaudara, daughter of Dzeyathana, king of Kapilawot. From this marriage were born two sons, Thoopabuddha and Dantapani, and two daughters, Maia and Patzapati.
When Eetzana became king of Dewaha, a considerable error had crept into the calendar. A correction was deemed necessary. There lived a celebrated hermit, or Rathee, named Deweela, well versed in the science of calculation. After several consultations held on this important subject in the presence of the king, it was agreed that the Kaudza era of 8640 years should be done away with on a Saturday, the first of the moon of Tabaong, and that the new era should be made to begin on a Sunday, on the first day of the waxing moon of the month Tagoo. This was called the Eetzana era.
On the 10th of the new era, Thoodaudana was born in the city of Kapilawot; and on the twelfth year, Maia was born at Dewaha. In the days of the Buddha Wipathi, the future Maia was then the daughter of a Pounha. Her father, who tenderly loved her, gave her one day a fine nosegay with a great quantity of the choicest perfumes and essences. The young girl, delighted with these articles, hastened to the place where lived Wipathi, and with pious and fervent earnestness laid at his feet all that she had received from her father. Wipathi, admiring the fervent liberality of the damsel, assured her that she would hereafter become the mother of a Buddha, who was to be called Gaudama.
When Thoodaudana was eighteen years of age, his father, King Thiahanoo, called eight Pounhas skilled in the science of astrology, and directed them to go with a large retinue and splendid presents in search of a royal princess to be married to his son. The eight Pounhas departed. They visited several countries, but all in vain; they could not find one princess worthy of their master's son. At last they came to the city of Dewaha. They had no sooner arrived in sight of it than they saw many signs which prognosticated that in the city would be found an accomplished princess, in every respect qualified to become the wife of the heir to the throne of Kapilawot. At that time the young Maia had gone to enjoy herself in a garden outside the city. It was situated on a gently sloping ground, covered with all sorts of the finest and rarest trees. A small brook, winding its course in various directions, shed on every hand, from its gently murmuring waters, a delicious freshness. Thither the royal messengers resorted. They found the princess in the midst of her companions, outshining them all in beauty, like the moon among the stars. Admitted into her presence, the head of the deputation attempted to speak and explain the object of his visit; but he was so much overwhelmed by the beauty and the graceful and dignified appearance of the princess, that his voice failed him, and he fainted three times in succession. As each fit came on him several damsels ran to his assistance with pitchers of fresh water, and brought him back to his senses. Having recovered his spirits, the chief Pounha felt encouraged by some graceful and kind words from the lips of the princess. He explained to her, in the choicest expressions, the object of his mission; and with a faltering and timid tone of voice stated to her that he had come to entreat her to accept presents from, and the hand of, Prince Thoodaudana. Meanwhile he poured at her feet the brightest jewels and rarest articles. The princess, with a sweet voice, modestly replied that she was under the protection and care of her beloved parents, whose will she never resisted; that it was to them that this affair should be referred. For her own part, she had but one thing to do—to abide by her parents' wishes.
Satisfied with the answer, the Pounhas retired, and hastened to the palace of King Eetzana, to whom they related all that had just happened. The king graciously agreed to the proposal, and, in proof of his perfect satisfaction, sent in return a deputation with many presents to Prince Thoodaudana and his father. As might be expected, the royal messengers were well received at Kapilawot. Thiahanoo and his son set out with a countless retinue for the city of Dewaha. In a grove of mango-trees an immense building was erected, out of the city, for their reception and accommodation; and in the middle of that building a spacious hall was arranged with infinite art for the marriage ceremony. When all the preparations were completed, the bridegroom, attended by his father, King Thiahanoo and the chief of Brahmas, went out to meet the bride, who was coming from the garden, accompanied by her mother and the wife of the great Thagia. Both advanced towards the centre of the hall, near a stand raised for the occasion. Thoodaudana first stretched forth his hand and laid it over that place. Maia gracefully did the same. They then took each other's hands, in token of the mutual consent. At that auspicious moment all the musical instruments resounded, and proclaimed in gladdening airs the happy event. The Pounhas, holding the sacred shell in their hands, poured the blessed water over their heads, uttering all sorts of blessings. The parents and relatives joined in invoking upon the young couple the choicest benedictions. The king, princes, Pounhas, and nobles vied with each other in making presents, and wishing them all sorts of happiness.
When the festival was over, Thiahanoo desired to go back to his country with his son and daughter-in-law. This was done with the utmost pomp and solemnity. On his return, he continued to govern his people with great prudence and wisdom, and at last died and migrated to one of the Nats' seats. He was succeeded by his son Thoodaudana, who, with his amiable wife, religiously observed the five precepts and the ten rules of kings. By his beneficence and liberality to all, he won the sincere affection of his people. It was on the twenty-eighth year of the new era that he was married. Soon after, he took for his second wife, Patzapati, the youngest sister of Maia. Thoodaudana's sister, Amitau, was married to Thouppabuddha, the son of king Eetzana.
About four thingies,[4] an hundred thousand worlds ago,[5] the most excellent Buddha, who is infinitely wise and far superior to the three orders of beings, the Brahmas, the Nats,[6] and men, received at the feet of the Phra Deipinkara the assurance that he would afterwards become himself a Buddha. At this time he was a Rathee,[7] under the name of Thoomeda. During that immense space of time, he practised in the highest degree the ten great virtues, the five renouncings, and the three mighty works of perfection.[8] Having become a great prince[9] under the name of Wethandra, he reached the acme of self-abnegation and renouncement to all the things of this world. After his death, he migrated to Toocita, the fourth abode of Nats. During his sojourn in that happy place, enjoying the fulness of pleasure allotted to the fortunate inhabitants of those blissful