[7] The answer of Buddha to his royal father is a most remarkable one, and deserves the attention of the observer. The great moralist does away with all the prerogatives man may derive from birth, rank, and riches. Law alone can confer titles of true greatness and genuine nobility. The fervent and zealous observers of the law are alone entitled to the respect of their fellow-men. The begging of alms may be, in the eyes of worldlings, a low and mean action, but it becomes a most dignified one, because it is enforced by the law. This lofty principle boldly establishes the superiority of virtue upon the strongest basis, and sanctions the moral code he was destined to publish to men and saddle on their conscience. The criterion of all that is good, excellent, praiseworthy, and meritorious is no more to depend on the arbitrary and very often erroneous views of men, but must rest upon the immutable tenets of the eternal law, discovered, revived, and published by the omniscient Buddha. This truth, like a flash of light, illuminated the king's mind, and, at this first preaching of his son, he attained the first of the four states of perfection. The princes Thamadat and Thoodaudana boast to have descended from are, according to Buddhistic sacred books, the princes who were elected to hold supreme power at the very moment the words _mine_ and _thine_ began to be heard amongst men, after they had eaten the rice called Tsale, and become subject to passions, that is to say, at the origin of society, in the beginning of the world. The kings of Burmah, down to the present occupant of the throne, who are descended, in their opinion, from the Kapilawot line of kings, lay claim to the same distinction. The writer has heard the present King of Burmah very coolly stating as a matter of fact, which no one could think of contradicting, that he was descended from the Thamadat's royal line. The Princess Yathaudara, mentioned in this narrative, had been the wife of Buddha, ere he had withdrawn into solitude and renounced the world. A son had just been born to him when he left his father's palace. His name was Raoula. The doctrine of the influence of merits gathered during former existences is forcibly illustrated in the case of Yathaudara, who, unmindful of the position she occupied in former years, did not hesitate to fling herself at Buddha's feet, acknowledging him to be worthy of all honour and veneration. Her former merits disposed her to view in him, who had been her husband, the extraordinary personage who was to lead men through the path of virtue to the deliverance.