AN ABSTRACT OF
A FEW SMALL DZATS, AND OF TWO PRINCIPAL ONES, CALLED
NEMI AND DZANECKA.
 
The writer has thought that it would not be without interest to the reader to make a few remarks respecting the five hundred and ten Dzats so famous amongst the Burmese, and to give as a specimen of those compositions the abbreviated translation of some of those fabulous accounts. We will begin with a few of the small Dzats, and end with the compendious summaries of two of the great ones, known under the names of Nemi and Dzanecka. The Buddhists of these parts maintain that all the Dzats contain a short and concise narrative of some of the circumstances attending certain existences of Gaudama, when he was born in the state of animal, man, prince, nobleman, poor, rich, Nat, &c. The narrator is no other than Gaudama himself, who is supposed to have condescended to make his disciples and the crowds of hearers acquainted with certain particulars relating to his person whilst he was passing through the slow process of metempsychosis and gradually gravitating towards the perfection he had at last reached. In fact, each of these pieces is prefaced with these words: When the most excellent[154] Buddha was in such a monastery, surrounded with his disciples, he spoke as follows, &c.
 
It is not improbable that some of these stories may have been told by Gaudama for the two following purposes: First, to impress his hearers with a profound respect for his incomparable wisdom, which enabled him to penetrate into the deep recesses of the past, and to bring to light some events hitherto buried in its dark bosom. The second and principal object he had in view was to give some important lessons to his disciples, to correct some of their defects, and stir up others to the practice of the highest deeds which he had himself performed during former existences. On his respect Gaudama followed the practice of all Eastern sages, who had recourse to the use of parables, similitudes, apologues, &c., in order to convey, under a gentle, amiable, graceful, and interesting form, the most important instructions, designed to enlighten the mind and correct the heart.
 
The collection or compilation comprises most of those fables that are to be met with amongst most of the Asiatic nations, whence they have found their way to Europe, first among the Greeks, and next the Western nations. The writer has been not a little surprised to find in that collection a number of fables the very same as those so inimitably narrated by the great French fabulist, the good La Fontaine. This is another confirmation to the old adage, There is nothing new under the sun.
 
These stories have certainly an Indian origin; at least the Burmans have received them, as almost all the things that are connected with their religion, from that quarter. Under despotic governments, the plain and naked truth cannot show itself, or make its voice to be heard, without exposing its friends to the most imminent dangers on the part of those tyrants who practically maintain that their will must ever stand above truth and reason. Stories nicely told were the pleasing and innocent but necessary dress which that sacred goddess was obliged to wear in[155] order to make her presence supportable to the despots, and help her friends to find favour with those whose absolute and uncontrollable sway made everybody bow the head in their awful though detested presence.
 
The first five hundred stories have, it seems, no historical value whatever. They are most of them short and concise. But the last ten may very likely contain many facts or allusions to individuals and places that might afford a clue to some parts of the history and geography of India in days of a remote antiquity. A complete translation of the ten Dzats might not be without interest, provided such a work be accompanied with copious notes, made by a competent person, well acquainted with the ancient history of India.
 
All the stories end with a most important disclosure made by Gaudama himself. The personage that has played the most important and praiseworthy r?le is, as a matter of course, our Buddha himself. Those who befriended him, assisted him, and rendered him any services, are those who subsequently became his favourite and most distinguished disciples and hearers; whilst those who acted in any reprehensible manner, who opposed him and did him harm, afterwards became the individuals who were in his days heretics or holders of false doctrines, and in particular his arch enemy, the notoriously wicked Dewadat.
 
The compilation of all these stories is prefaced as follows:—In the country of Amarawadi lived a pounha named Thoumeda. After the death of his father he became the owner of a considerable estate. Having enjoyed it during many years, he began to reflect on the many and various accidents attending human life, and came to the resolution of leaving the world. He therefore distributed in alms all his riches, and withdrew into solitude, to lead an ascetic life. He soon reached a high degree of perfection. At that time Deipinkara, one in the series of the twenty-eight Buddhas, came to that country, attended by 400,000 Rahans, to beg his food. Our Rathee[156] Thoumeda, having nothing to offer to the great Buddha and the assembly, came, threw himself at his feet, and delivered himself up soul and body to his service. In another compilation it is stated that Thoumeda had volunteered his services to level a portion of a road that Deipinkara was to follow. The work was finished, with the exception of a small gap that was not yet filled, when the Buddha made his appearance. The hermit, without a moment’s hesitation, flung himself on the ground, and bridged the place with his own body.
 
It was at the sight of such a perfect abnegation of self that Buddha gave to Thoumeda the assurance that one day he would become a Buddha. On that occasion great wonders took place.
 
From that time he began to practise with a fervent earnestness the great virtues and perfections prescribed by the law. The whole period of time that elapsed from the time Gaudama was the pounha Thoumeda to the time he became Prince Wethandara—that is to say, reached that existence which immediately preceded the last one, when he became Buddha—is of four thingies and one hundred thousand worlds or revolutions of nature. A detailed account of the most meritorious and interesting actions performed by him during several existences that illustrated that almost incalculable period is to be found in the great dzedi of Ceylon.
 
The accounts must be short and concise, otherwise the dzedi above referred to, how large soever we may suppose it to have been, could never have held them.