however, to commencing the work, I will relate succinctly what is found in our books respecting the great Being who, by a slow but sure process, was qualifying himself for his great and high destiny. It is stated that all the following particulars were narrated by Gaudama himself to the great disciple Thariputra.

For seven thingies of worlds, he who was to become a Buddha felt, during that immense number of revolutions of nature, a thought for the Buddhaship awakening in his soul. This thought was succeeded by a wish, a desire, and a longing for that extraordinary calling. He began to understand that the practice of the virtues of the highest order was requisite to enable him to attain the glorious object of his ardent wishes, and no less than 125,000 Buddhas appeared during that space of time.

When the above period had at last come to an end, the inward workings of his soul prompted him to ask openly for the Buddhaship. The period of asking lasted nine thingies of worlds. It was brightened and illustrated by the successive manifestation of 987,000 Buddhas. In the beginning of this latter period, the future Gaudama was a prince of the name of Laukatara, ruler of the Nanda country. At that time there appeared in the country of Kapilawot a Buddha called Thakiamuni Paurana Gaudama. As he happened to travel through the Nanda country, with the twofold object of preaching the law and begging for his food, the ruler Laukatara made great offerings to him. Meanwhile, with a marked earnestness, he solicited at the feet of Thakiamuni the favour of becoming, at some future time, a Buddha like himself. He expressed the wish to be born in the same country, from the same father and mother, to have for his wife the very same queen, to ride the same horse, to be attended by the same companions and the same two great disciples on the right and on the left. To this request Thakiamuni replied in the affirmative, but he added that an immense length of time had still to elapse ere the objects of his petition could be fully granted. A similar application was repeatedly made to all the other succeeding Buddhas, and a like promise was held out to him.

The third period of four thingies of worlds was remarkable for the complete absence of all that could enlighten or illustrate the various states of existence. A complete moral and intellectual darkness was spread over all beings, and kept them wrapped up in utter darkness. No Buddhas, no Pitzekabuddhas appeared to illuminate by their doctrine and science the minds of men. No Tsekiawade, or king of the world, made his appearance to infuse life and energy in the midst of the universal slumbering.

But the hundred thousand revolutions of nature that followed were more fortunate. There flourished no less than twenty-seven Buddhas, from Tahingara, the first in the series, to Kathaba, the last one immediately preceding Gaudama.

During the period when the Buddha named Deipinkara was the teacher of all beings, our future Gaudama was born in the country of Amarawatti, from illustrious and rich parents belonging to the caste of Pounhas.

While still a youth, he lost both his parents and inherited their property.

In the midst of pleasure and plenty he one day made this reflection:—The riches that I now possess were my parents' property, but they have not been able to save them from the miseries attending death. They will not, alas! afford to me a better and more secure fate. When I go into the grave, they will not come along with me. This bodily frame I am clad in is not worthy to be pitied. Why should I bestow signs of compassion upon it? Filled with impurities, burdened by rottenness, it has all the elements of destruction in the compounded parts of its existence. Towards Neibban I will turn my regards; upon it my eyes shall be riveted. There is the tank in which all the impurities of passion may be washed away. Now I will forsake everything, and go forthwith in search of a teacher that will point out to me the way that leads to the state Neibban.

Full of these thoughts, the young man gave away to the needy all that he possessed, reserving nothing to himself. Freed from the trammels of riches, he withdrew into a lonely place, where the Nats had prepared beforehand all that was necessary to minister to his wants. He embraced the profession or mode of life of a Rahan, or perfect. Attired in the dress of his new profession, he lived for some time on this spot under the name of Thoomeda. Displeased, however, with the too easy mode of life he was leading, he left that spot, and contented himself with dwelling under the shade of trees. He, however, went forth from time to time in quest of his food.

A few years previous to the retirement of Thoomeda into solitude, he who was to be the Buddha Deipinkara migrated from one of the Nats' seats, and was incarnated in the womb of the Princess Thoomeda, wife of Thoodewa, king of the Ramawatti country. Subsequently he was married to the Princess Padouma, who bore unto him a son, named Oothabakanda. On the same year in which the child was born, the king left his palace on an elephant's back, withdrew into some lonely place, practised during ten months all sorts of self-inflicted penances, and, under the shade of the tree Gniaong Kiat, became a Buddha. On that occasion the earth quivered with great violence, but the hermit Thoomeda, being in ecstasy at that moment, knew nothing of the extraordinary occurrence.

On a certain day, Deipinkara was travelling through the country for the twofold purpose of preaching the law and collecting his food. Arrived near a place where the road was very bad, he stopped for a while until the road should be made passable. The people hastened from all parts to come and prepare the road for Deipinkara and his followers. Thoomeda, gifted with the privilege of travelling through the air, happened to pass over the spot where crowds of people were busily engaged in preparing and levelling a road. The hermit alighted on that spot, and inquired of the people what was the reason of their busy exertions. They told him that the most excellent Deipinkara was expected with a large retinue of disciples, and that they strained every nerve to have the road ready for them. Thoomeda begged to be permitted to bear a part in the good work, and asked that a certain extent of the road be assigned to him as his task. His request was granted, and he forthwith set to work with the greatest diligence. It was all but finished when Buddha Deipinkara, followed by forty thousand disciples, made his appearance. Thoomeda, actuated by an ardent desire of testifying his respect to the holy personage, without a moment's hesitation flung himself into the hollow that was as yet not filled, and lying on his belly, with his back upwards, bridged the place, and entreated the Buddha and his followers to cross the hollow by trampling over his body. Great and abundant shall be the merits that I, said he within himself, shall gain by this good work. No doubt I will receive from the mouth of Deipinkara the assurance that I shall, hereafter, obtain the Buddhaship. The Buddha, standing over him, admired the humble and fervent devotedness of Thoomeda. With one glance he perceived all that was going on in the hermit's mind, and with a loud voice, that could be heard by all his disciples, he assured him that four thingies and one hundred thousand worlds hence he would become a Buddha, the fourth that would appear during the world, called Badda. He went on to describe minutely the principal events that were to illustrate his future career. No sooner was this revelation made to him than Thoomeda hastened back to his forest. Sitting at the foot of a tree, he encouraged himself by fine comparisons to the practice of those virtues that were best suited to weaken in him the influence of the passions.