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f'S/CAL  St»V$^ 


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THE    MAHAVANSI, 
THE    RAJA-RATNACART, 


Axn 


/  / 


THE  RAJA-VALI, 


KOItMING  THE 


^aacti  anti  ^i^tovicnX  35ooUss  of  €t})\on; 

ALSO, 

A  COLLECTION  OF  TRACTS 

ILLUSTRATIVE  OF  THE  DOCTRINES  AND  LITERATURE 

OF  BUDDHISM  : 

^rnnslatcti  fiom  tije  ^inaDalcse. 


/        EDITED    BV 

EDWARD  VpHAM,  M.R.A.S.  &  F.S.A. 

Ai'Tiinn  OF  Tiir  nisionv  and  doctrines  of  buddhism,  the  history  of  'iiik 

OTTOMAN    EMPinE,    &C.    ScC. 


IN   THREE  VOLUMES. 
V(^L.  L 


LONDON: 
PARBURV,  ALLEN,  AND  CO.  LEADENHALL  STREET. 


M.DCCC.XXXiU. 


X/ONDON: 

I.  MOVBS.CASTI.B  BTHBHT,    I.EICKSTeR  SQUARE. 


TO    THE 


KING'S  iMOST  EXCELLENT  MAJESTY. 


SIRE, 

It  is  with  sentiments  of  the  deepest 
gratitude,  that  I  receive  Your  Majesty's  gracious 
permission  to  dedicate  to  Your  Majesty  the 
Sacred  and  Historical  Books  of  Ceylon. 

These  works,  collected  by  Sir  Alexander 
Johnston,  while  President  of  Your  Majesty's 
Council,  for  the  use  of  himself  and  other  members 
of  the  Government,  are  recognised  as  authentic 
and  valuable  Records  of  Buddhism,  and  present 
the  only  historical  accounts  of  those  celebrated 
Monarchs,  whose  wisdom  and  virtue  have  at 
various  periods  so  powerfully  contributed  to  the 
prosperity  of  Ceylon. 

Eminent  as  are  the  benefits  attributed  by 
the  grateful  annalists  of  this  beautiful  island  to 
the  sagacity  and  talents  of  her  native  Sovereigns, 
they  in  no  degree  bear  a  comparison  with  the 
inestimable  boon  which  Ceylon  exclusively  owes 


11  DEDICATION. 

to  the  enlightened  views  of  Your  Majesty's 
Government,  for  tlie  privilege  of  a  Code  of 
Laws  adapted  to  the  local  circumstances  of  the 
country,  respecting  the  peculiar  feelings  and 
religion  of  the  people,  and  founded  on  the 
universal  principles  of  abstract  justice. 

The  progress  and  success  of  these  measures 
in  Ceylon  have  rendered  her  an  object  of  in- 
terest and  attention  throughout  India,  and  are 
calculated  to  display  that  benign  endeavour  to 
communicate  the  blessings  of  constitutional 
liberty  to  every  class  of  Your  Majesty's  subjects, 
which  will  ever  secure  for  Your  Majesty  their 
devoted  attachment  and  gratitude. 

I  have  the  honour  to  be, 
With  pi-ofoimd  veneration  and  respect, 
SIRE, 
Your  Majesty's 

Faithful  and  devoted 
Subject  and  Servant, 

EDWARD  UPHxVM. 

London,  Feb.  16,  1833. 


INTRODUCTION. 


Through  the  labours  of  Sir  William  Jones,  of  Mr. 
Wilkins,  Mr.  Colcbrooke,  and  other  distinguished  Ori- 
ental scholars,  the  rich  and  varied  stores  of  Sanscrit 
literature  have  been  laid  open  to  the  Western  world 
with  no  sparing  hand ;  not  only  have  the  lighter  pro- 
ducts—  the  pearls  and  flowers  —  of  Hindu  imagination 
been  introduced  to  the  notice  of  the  learned  and  the 
tasteful  in  Europe,  but  the  more  severe  and  complex, 
and  more  profound  and  subtle  portions  of  its  lore,  have 
been  also  studied  and  explained  by  the  persevering  and 
enlightened  zeal  of  our  countrymen  in  the  East.  They 
have  not  bounded  their  labours  with  having  rendered  the 
philosophical  and  ethical  systems  of  the  Hindus  com- 
paratively familiar  to  our  minds,  but  they  have  ven- 
tured, and  not  unsuccessfully,  to  devclope  the  abstruse 
dogmas  and  mysterious  tenets  of  the  Brahmanical  faith. 
Much,  it  is  true,  remains  to  be  done  even  in  this 
branch  of  Oriental  research  :  but  while  our  knowledtre 
has  been  so  widely  extended  with  respect  to  the  opi- 
nions and  learning  of  the  followers  of  Brahma, —  while 
they  themselves  have,  as  it  were,  been  made  to  give 
evidence  on  these  and  other  interesting  points,  —  we 
have  been  left  almost  in  total  ignorance  respecting  the 
history,  the  religion,  and  the  opinions  of  the  disciples 
VOL.  I.  b 


VI  INTRODUCTION. 

of  the  great  rival  religious  system  of  India  and  the 
surrounding  countries ;  a  body  which,  in  every  point 
of  view,  merits  at  least  equal  attention,  and  its  lite- 
rature equal  research,  with  the  more  orthodox  wor- 
shippers of  the  Hindu  Pantheon  and  their  important 
records.  Yet  have  we  been  left,  as  it  were,  to  grope 
our  way  amid  the  conflicting  statements  of  persons 
Avho  have  learned  the  little  they  know  on  the  subject 
from  authorities  either  decidedly  inimical  to,  or,  at  the 
best,  very  imperfectly  acquainted  with,  the  system  they 
professed  to  elucidate.  The  scanty  and  obscure  in- 
formation occasionally  gleaned  from  the  Buddhist  re- 
cords themselves,  owing  to  the  variations  both  in  the 
system  itself  and  its  practice,  which  have  been  intro- 
duced by  its  teachers  and  professors  in  the  various 
countries  in  wliich  it  prevails,  have  tended  rather  to 
perplex  by  their  contradictions,  than  to  give  confidence 
by  their  authenticity.  To  expatiate  on  the  value  of 
authentic  and  original  explanations  and  illustrations  of 
Buddhist  faith  and  practice,  as  the  only  authorities  on 
which  we  can  or  ought  to  depend  for  forming  our 
judgment  as  to  the  merits  or  defects  of  this  widely 
spread,  and  therefore  important  doctrine,  is  quite 
needless ;  and  it  is,  consequently,  with  increased  plea- 
sure that,  whilst  we  observe  in  other  quarters  indica- 
tions of  attempts  to  disperse  the  mist,  we  present  in 
these  volumes  the  first  specimen  of  an  original  and 
genuine  Buddhist  history  that  has  been  offered  to  the 
public. 

The  contents  of  these  manuscripts  comprehend  three 
historical  works,  oi'iginally  written  in  the  Pali  lan- 
guage, describing  the  revolutions  and  other  events  of 


INTRODUCTION.  Vll 

interest  in  the  annals  of  Ceylon,  the  latest  of  them 
ending  with  the  expulsion  of  the  Portuguese  from  the 
island  by  the  Dutch.  To  these  are  added  a  volume  of 
curious  tracts  and  treatises  on  the  doctrine  of  Guadma 
and  other  subjects'of  Buddhist  literature,  furnished  by 
competent  native  authorities.  The  mode  in  wliich  the 
original  MSS.  of  these  translations  came  into  the  hands 
of  Sir  Alexander  Johnston,  and  their  claims  to  the 
attention  of  the  scholar  and  the  antiquary,  considered 
with  reference  to  the  preceding  remarks,  are  so  ably 
and  succinctly  stated  in  the  letter  addressed  by  Sir 
Alexander,  at  the  request  of  the  Editor,  to  the  Chaiz- 
man  of  the  Court  of  Directors  of  the  Honourable  East 
India  Company,  that  we  feel  convinced  it  will  be 
unnecessary  to  do  more  than  subjoin  a  copy  of  that 
document,  which  at  the  same  time  affords  the  Editor 
the  sincere  gratification  of  recording  his  acknowledg- 
ments for  the  kindness  of  Sir  Alexander  Johnston,  in 
confiding  these  MSS.  to  his  care  for  publication,  and 
also  for  the  important  information  he  has  furnished  on 
many  points  of  national  faith  and  practice  among  the 
Buddhists  of  Ceylon.  Occupying  the  honourable  station 
of  chief  justice  and  first  member  of  council  in  this 
beautiful  and  interesting  island,  the  gem  of  our  Indian 
empire.  Sir  Alexander  most  laudably  exerted  the 
energ;ies  of  his  mind  to  make  those  researches  and 
collections  which  should  illustrate  its  past  and  present 
condition ;  it  is  to  these  exertions  that  we  owe  the 
MSS.  of  the  histories  and  tracts  on  the  exoteric  doctrine 
of  Singhalese  Buddhism  ;  a  boon  the  more  valuable, 
as  a  recent  communication  by  B.  11.  Hodgson,  Esq., 
inserted   in  the  second   volume  of  the  Transactions  of 


Vlll  INTRODUCTION. 

the  Royal  Asiatic  Society,  presents  us  with  the  esoteric 
doctrine  of  Nipalese  Buddhism  ;  and  thus  an  important 
outline  of  Indian  Buddhism,  ancient  and  modern,  is 
now  laid  open.  May  similar  liberal  views  direct  and 
carry  on  these  enlightened  exertions !  then  will  the 
dark  veil  be  removed  which  now  obscures  the  most 
interesting  portions  of  ancient  Buddhist  history. 

To  the  Chairman  and  Deputy  Chairman  of  the 
Court  of  Directors. 

19,  Great  Cumberland  Place,  13th  Nov.  1826. 
Gentlemen, 

I  HAVE  the  honour,  at  the  request  of  Mr. 

Upham,  to  enclose  to  you  a   letter  from  him  soliciting  the 

patronage  of  your  honourable  court  to  an  English  translation 

which  he  is   about  to  publish  of  the  three  works  called  the 

Mahavansi,  the  Rajavali,  and  the  Rajaratnacari.     The  first 

is  written  in  the  Pali,  and  the  other  two   in  the  Singhalese 

language,  and  they  are  all  three  explanatory  of  the  origin, 

doctrines,  and  introduction  into  the  island  of  Ceylon,  of  the 

Buddhist  religion. 

The  English  translation  was  a  short  time  ago  given  by  me 
to  Mr.  Upham,  upon  his  expressing  a  wish  to  publish  some 
genuine  account  of  a  religion  which,  whatever  may  be  the 
nature  and  tendency  of  its  doctrines,  deserves  the  considera- 
tion of  the  philosopher  and  the  statesman,  from  the  unlimited 
influence  which  it  at  present  exercises  over  so  many  millions 
of  the  inhabitants  of  Asia. 

The  circumstances  under  which  I  received  the  three 
works  to  which  I  have  just  alluded,  afford  such  strong 
evidence  of  their  authenticity,  and  of  the  respect  in  which 
they  are  held  by  the  Buddhists  of  Ceylon,  that  I  shall  take  the 
liberty  of  stating  them  to  you,  that  your  honourable  court 


INTRODUCTION.  IX 

may  form  some  judgment  as  to  the  degree  of  encouragement 
which  you  may  be  justified  in  giving  to  Mr.  Uphain. 

After  a  very  long  residence  on  Ceylon  as  chief  justice  and 
first  member  of  his  majesty's  council  on  that  island,  and  after 
a  constant  intercourse,  both  literary  and  official,  for  many 
years,  with  the  natives  of  every  caste  and  of  every  reli- 
gious persuasion  in  the  country,  I  felt  it  to  be  my  duty  to 
submit  it,  as  my  official  opinion,  to  his  majesty's  government, 
that  it  was  absolutely  necessary,  in  order  to  secure  for  the 
natives  of  Ceylon  a  popular  and  a  really  efficient  adminis- 
tration of  justice,  to  compile,  for  their  separate  use,  a  special 
code  of  laws,  which  at  the  same  time  that  it  was  founded 
upon  the  universally  admitted,  and  therefore  universally 
applicable  abstract  principles  of  justice,  should  be  scrupu- 
lously adapted  to  the  local  circumstances  of  the  country,  and 
to  the  peculiar  religion,  manners,  usages,  and  feelings  of  the 
people.  His  majesty's  government  fully  approved  of  my 
opinion,  and  officially  authorised  me  to  take  the  necessary 
steps  for  framing  such  a  code. 

Having  publicly  informed  all  the  natives  of  the  island  of 
the  use  and  beneficial  object  which  his  majesty's  government 
had  in  view,  I  called  upon  the  most  learned  and  the  most 
celebrated  of  the  priests  of  Buddha,  both  those  who  had  been 
educated  on  Ceylon,  and  those  who  had  been  educated  in 
the  Burmese  empire,  to  co-operate  with  me  in  carrying  his 
majesty's  gracious  intention  into  efl'ect ;  and  to  procure  for 
me,  as  well  from  books  as  other  sources,  the  most  authentic 
information  that  could  be  obtained  relative  to  the  religion, 
usages,  manners,  and  feelings  of  the  people  who  professed 
the  Buddhist  religion  on  the  island  of  Ceylon. 

The  priests,  after  much  consideration  amongst  themselves, 
and  after  frequent  consultations  with  their  followers  in  every 
part  of  the  island,  presented  to  me  the  copies  which  I  now 
possess  of  the   Mahvivansi,  Rajavali,   and   Kajaratnacari,  as 


X  INTRODUCTION. 

containing,  according  to  the  judgment  of  the  best  informed 
of  the  Buddhist  priests  on  Ceylon,  the  most  genuine  account 
which  is  extant  of  the  origin  of  the  Budhu  rehgion,  of  its 
doctrines,  of  its  introduction  into  Ceylon,  and  of  the  effects," 
moral  and  political,  which  those  doctrines  had,  from  time  to 
time,  produced  upon  the  conduct  of  the  native  government, 
and  upon  the  manners  and  usages  of  the  native  inhabitants 
of  the  country.  As  the  priests  themselves,  as  well  as  all 
the  people  of  the  country,  from  being  aware  of  the  object 
which  I  had  in  view,  felt  themselves  directly  interested  in  the 
authenticity  of  the  information  which  I  received,  and  as  they 
all  concurred  in  opinion  with  respect  to  the  authenticity  and 
value  of  the  information  which  these  works  contain,  I  have 
no  doubt  whatever  that  the  account  which  they  give  of  the 
origin  and  doctrines  of  the  Buddhist  religion  is  that  which  is 
universally  believed  to  be  the  true  account  by  all  the  Buddhist 
inhabitants  of  Ceylon. 

The  copies  of  these  works  which  were  presented  to  me 
by  the  priests,  after  having  been,  by  my  direction,  compared 
with  all  the  best  copies  of  the  same  works  in  the  different 
temples  of  Buddha  on  Ceylon,  were  carefully  revised  and 
corrected  by  two  of  the  ablest  priests  of  Buddha  on  that 
island. 

An  English  translation  of  them  was  then  made  by  my 
official  translators,  under  the  superintendence  of  the  late 
native  chief  of  the  cinnamon  department,  who  was  himself 
the  best  native  Pali  and  Singhalese  scholar  in  the  country  ; 
and  that  translation  is  now  revising  for  Mr.  Upham  by  the 
Rev.  Mr.  Fox,  who  resided  on  Ceylon  for  many  years  as  a 
Wesleyan  missionary,  and  who  is  the  best  European  Pali 
and  Singhalese  scholar  at  present  in  Europe. 

I  have  the  honour  to  be,  Gentlemen, 

Your  most  obedient  humble  servant, 

(Signed)        ALEX.  JOHNSTON. 


INTRODUCTION.  XI 

If  the  testimony  of  Sir  A.  Johnston's  letter  proves 
the  value  in  which  these  original  Singhalese  and  l^ali 
MSS.  are  held  by  the  Buddhist  priesthood,  the  substance 
of  two  letters  relative  to  these  works  from  the  o;entleman 
referred  to  at  the  close  of  that  document,  viz.  the  Rev. 
W.  B.  Fox,  is  equally  demonstrative  of  his  appreciating 
these  translations  as  being  faithfully  made  from  the 
originals  ;  and  his  opinion  becomes  truly  important  fi'oni 
the  consideration  that  Mr.  Fox  had  daily  opportunities 
of  comparing  the  practices  of  the  Singhalese  with  the 
accounts  given  in  these  books. 

To  acute  observation  of  the  daily  ritual  and  cere- 
monies of  Buddhism,  Mr.  Fox  united  the  requisite  qua- 
lification of  a  profound  and  intimate  knowledge  of  the 
Pali  and  Singhalese  languages  and  literature.  By  those 
however  who,  like  the  editor,  are  acquainted  with  his 
personal  character,  his  philological  attainments  will  be 
altogether  passed  by  and  forgotten,  in  the  superior  in- 
terest with  which  they  will  regard  the  ardent  and  per- 
severing exertions  of  his  missionary  life  amid  the  scenery 
and  natives  of  Ceylon. 

Dear  Sir, 

Having  very  carefully  compared  the  trans- 
lations of  the  three  Singhalese  books  submitted  to  me  with  the 
originals,  I  can  safely  pronounce  them  to  be  correct  trans- 
lations, giving,  with  great  fidelity,  the  sense  of  the  original 
copies, 

A  more  judicious  selection  in  my  judgment  could  not 
have  been  made  from  the  numerous  Buddhist  works  ex- 
tant, esteemed  of  authority  among  the  professors  of  Bud- 
dhism, to  give  a  fair  view  of  the  civil  and  mythological  his- 
tory of  Buddhism,  and  countries  professing  Buddhism. 


XU  INTRODUCTION. 

The  Mahavansi  is  esteemed  as  of  the  highest  authority, 
and  is  undoubtedly  very  ancient.  The  copy  from  which  the 
translation  is  made  is  one  of  the  temple  copies,  from  which 
many  things  found  in  common  copies  are  excluded,  as  not 
being  found  in  the  ancient  Pali  copies  of  the  work.  Every 
temple  I  have  visited  is  furnished  with  a  copy  of  this  work, 
and  is  usually  placed  next  the  Jatakas  or  incarnations  of 
Buddha. 

The  Rajaratnacari  is  also  an  ancient  compilation  from 
the  oldest  Buddhist  records,  and  is  next  in  authority  to  the 
Mahavansi ;  it  has,  after  the  eastern  mode,  been  much  em- 
bellished, and  by  this  perhaps  real  occurrences  have  been 
obscured. 

The  Rajavali  is  not  considered  of  equal  authority,  but 
is  universally  esteemed  as  an  historical  record,  and  is  more 
generally  known  among  the  natives  of  Ceylon,  the  style  of 
language  being  more  easily  intelligible  than  the  two  former. 
This  work  seems  to  have  been  compiled  by  four  different 
authors  in  continuation  of  each  other's  labours,  carrying  on 
the  work  from  age  to  age  :  this  is  apparent  from  a  change  in 
the  style  of  writing. 

Some  of  the  old  letter  copies  do  not  bring  down  the  history 
later  than  two  reigns  before  the  arrival  of  the  Portuguese  on 
Lankadwipa,  or  Ceylon ;  the  more  modern  copies  carry  it 
on  to  the  conquest  of  Ceylon  by  the  Dutch.  By  whom  this 
continuation  was  made  I  was  never  able  to  gain  sufficient 
information  to  decide :  that  part  I  consider  to  be  very  impar- 
tially written. 

These  three  works,  with  a  translation  of  a  portion  of  the 
iutakas,  will  furnish  the  European  public  with  all  that  the 
Buddhists  can  urge  either  on  the  subject  of  their  history  or 
mythology  ;  and  every  enlarged  mind  which  feels  an  interest 
in  knowing  the  opinions  of  I  believe  not  fewer  than  one  hun- 
dred and  seventy  or  eighty  millions,  dispersed  in  the  exten- 


INTRODUCTION.  Xlll 

sive  regions  of'Birmah,  Thibet,  China,  and  many  of  the  neigh- 
bouring districts  and  islands,  will  feel  obliged  to  you  for  the 
spirited  undertaking  of  giving  to  the  public,  in  an  intelligible 
form,  the  most  authentic  documents  of  the  Buddhist  mytho- 
logy. I  am  not  aware  that  any  complete  translation  of  any 
of  the  above  works  exists,  even  in  manuscript,  except  those 
in  your  possession,  nor  would  it  have  been  easy  for  any  num- 
ber of  private  individuals  to  have  obtained  translations  so 
faithful  as  those  you  propose  to  make  public. 

In  a  few  places  there  seems  to  be  a  little  ob- 
scurity in  the  chronology,  which  perhaps  only  the  Hindu 
histories  will  remove.  From  a  careful  examination  of  Clough's 
Singhalese  Dictionary,  a  work  of  great  value,  it  appears  to  me 
that  some  of  the  difficulties  in  the  way  of  making  a  perfect 
table  of  the  chronology  of  Singhalese  history,  and  of  the 
countries  connected  with  that  history,  arise  from  the  number 
of  names  given  to  the  same  person,  and  different  historians 
making  use  of  different  names ;  and  the  same  historian  fre- 
quently using  different  names.  Another  difficulty  arises  from 
the  indefinite  manner  in  whicli,  in  the  more  ancient  parts  of 
these  histories,  numbers  are  used.  I  have  tried  various 
modes  of  reducing  them  to  periods  of  sober  history;  I  have 
not  yet  succeeded,  but  do  not  despair  of  accompiisliing  it, 
especially  if  the  Hindu  histories  should  more  definitely  fix 
some  of  the  great  epochs  common  to  both.  What  appears 
in  these  histories  as  fabulous,  because  literally  impossible,  is 
merely  the  highly  figurative  language  employed,  which  is 
quite  familiar  to  the  Asiatics. 

As  an  illustration,  a  conversation  I  had  with  a  Buddiiist    V 
priest  is  in  point.     I  asked  how  it  was  that  the  demons  had 
not  now  such  power  as  they  are  said  to  have  possessed  in 
former  ages; — he  answered,  without  hesitation,  that  the  pre- 
sent chief  demon  lost  his  father  before  he  was  eight  years  of 


XIV  INTRODUCTION. 

age,  and  before  he  had  learned  to  read,  and  that  conse- 
quently he  could  derive  no  advantage  from  his  father's 
library — all  the  knowledge  he  had  was  entirely  from  personal 
observation.  I  asked  how  it  was  that  no  giants  had  ever 
been  seen  in  India  since  the  Europeans  made  settlements 
there, — he  replied,  "  The  giants  are  heroes,  some  in  strength, 
and  some  in  wisdom  —  we  should  call  you  a  giant  because 
you  excel  in  wisdom."  I  doubt  not  but  the  true  history  of 
Ceylon  and  India  will  be  found  in  the  translations  of  the 
Royal  Asiatic  Society,  but  some  labour  and  pains  will  be 
necessary  in  forming  canons.  I  conceive  one  important  aid 
has  been  overlooked.  In  Ceylon,  the  study  of  astronomy  is 
considered  degrading,  and  is  cultivated  only  by  lower  castes, 
perhaps  from  its  being  associated  with  judicial  astrology  and 
Baalism ;  they  have,  however,  many  tables,  which  are  as 
correct  as  plane  trigonometry  can  make  them  —  but  of  sphe- 
rical trigonometry  they  know  nothing.  An  excellent  man, 
recommended  to  my  notice  by  Sir  A.  Johnston,  at  my  re- 
quest calculated  several  eclipses,  at  periods  pointed  out  by 
me,  and,  in  the  mean  time,  I  calculated  them  by  Ferguson's 
and  Meyer's  tables;  he  proved  correct  in  all  things  except 
the  time,  which,  in  some  cases,  was  half  an  hour  wrong, 
but,  in  a  particular  situation  of  the  moon,  the  result  was  the 
same  as  from  our  tables.  They  have  a  number  of  books 
definitely  marking  the  appearances  of  the  heavenly  bodies  at 
the  period  of  great  events,  but  there  is  great  difficulty  in 
obtaining  a  sight  of  them,  the  professors  of  this  science  know- 
ing they  are  esteemed  by  Europeans  as  conjurors,  and  as 
having  intercourse  with  demons ;  and  being  in  the  lower  castes, 
Europeans  have  but  little  intercourse  with  them.  In  one  of 
the  native  almanacs  I  perceived,  that  in  the  prophetic  part 
reference  was  made  to  several  great  events  in  the  history  of 
past  times,  when  it  was  said  that  Rahu  had  swallowed  the 
moon  (a  total  eclipse  of  that  luminary),  and   that  he  was 


INTRODUCTION.  XV 

obliged  to  disgorge  (the  emersion)  his  prey  by  the  timely 
interference  ofCaytu.  If  a  few  of  these  astronomical  data 
could  be  collected,  several  of  the  obscurities  in  some  parts  of 
the  history  would  be  entirely  removed.  These  publications 
will  form  a  very  important  basis  for  the  investigation  of 
Indian  history,  which,  with  similar  succeeding  translations, will 
at  length  give  us  an  authentic  history  divested  of  figure. 


It  only  remains  for  the  Editor  to  give  a  brief 
analysis  of  the  work  submitted  by  him  to  the  public, 
first  observing,  that  he  has  paid  the  utmost  attention  to 
preserve  the  integrity  of  the  original  narratives,  and  to 
introduce  no  alteration  beyond  the  necessary  idiomatical 
corrections,  and  establishing,  as  far  as  practicable,  a 
uniform  mode  of  expressing  proper  names,  the  titles  of 
temples,  &:c.,  while  in  the  notes  it  has  been  his  constant 
endeavour  to  add  whatever  might  render  the  subject 
more  attractive  or  less  ambiguous.  Trifling,  compara- 
tively, as  the  importance  of  these  points  may  appear, 
the  labour  and  anxiety  entailed  upon  the  Editor  by 
such  a  task  can  only  be  fairly  estimated  by  those  whose 
lot  it  has  been  to  perform  a  similar  duty. 

The  historic  MSS.  placed  in  the  hands  of  the  Editor 
consisted,  as  before  mentioned,  of  three  separate  and 
distinct  histories,  bearing  the  respective  titles  of  the 
Mah^vansi,  the  R^jiiratnacari,  and  the  R^jYivali ; 
the  contents  of  these  works  can  perhaps  be  scarcely 
better  explained  than  in  the  interesting  communication 
from  the  Rev.  Mr.  Fox  inserted  above.  The  Maliit- 
vansi    is    one    of  the    most    highly    venerated    sacred 


XVI  INTRODUCTION. 

writings  of  the  Buddhists,  and  is  written  tliroughout  In 
Pali.  So  carefully  has  the  work  been  handed  down, 
that  the  discrepancies  found  to  exist  between  the  more 
ancient  and  modern  copies  are  very  slight  indeed. 
The  date  at  which  it  was  composed  has  not  been 
ascertained,  but  there  is  no  doubt  of  its  having  existed 
from  the  time  that  the  sacred  books  of  Ceylon  were 
first  written.  Its  contents  are,  "  The  Doctrine,  Race,  and 
Lineage  of  Buddha,"  comprising,  in  fact,  the  authentic 
annals  of  Ceylonese  Buddhism. 

The  Rajiiratnacari  was  written  by  a  priest  named 
Abeja-raja-pirivana  :  it  is  composed  of  extracts  from 
ancient  books,  and  contains  a  history  of  the  Buddha, 
abi-idged  from  the  Mahiivansi.  It  is  held  in  high 
estimation,  being  reckoned  little  inferior  in  authority  to 
the  Mahavansi  itself.  It  records  the  erection  of  the 
temples,  and  the  history  of  the  kings,  from  Vijeya-raja, 
who  was  the  first,  in  540  b.  c,  to  the  settlement  of  the 
Portuguese  on  the  island. 

The  Rajavali  is  the  work  of  different  hands,  and 
compiled  from  local  histories :  it  is  used  as  a  corollary 
or  addition  to  the  two  preceding  works,  continuing  the 
narration  through  the  struggles  between  the  Portuguese 
and  their  rivals  the  Dutch,  until  the  latter  power, 
having  succeeded  in  expelling  their  opponents,  gained 
possession  of  Colombo,  which  ultimately  led  to  the 
subjugation  of  the  wdiole  of  the  maritime  districts  of 
the  island. 

The  first  portion  of  the  Mahavansi  will  with  many 
readers  derive  a  peculiar  interest,  from  the  accordance 
which  its  details  in  several  particulars  may  be  fairly 
deemed   to   exhibit  with   the  primeval  account  of  the 


INTRODUCTION.  XVll 

first  ages  of  the  world  ;  for  these  Buddhist  pages  repre- 
sent earth  then  as  a  scene  of  peace,  longevity,  and  joy, 
ruled  over  by  a  descendant  of  the  sun,  bearing  the  title 
of  Chakravarti-rajYi,  and  its  inhabitants  as  enjoying  an 
existence  enduring  for  a  thousand  years,  unalloyed  with 
grief  or  pain.  There  is  also  a  legend  of  one  of  the  royal 
descendants  of  Mah^i-Saniniata  being  elevated  to  the 
superior  heavens  without  undergoing  the  universal  pe- 
nalty of  death,  apparently  by  the  efficacy  of  his  prayers  ; 
then  follows  a  description  of  the  change  produced  in 
the  condition  of  the  human  race  by  the  daring  impiety 
of  man,  fostered  by  the  privilege  of  such  a  lengtliened 
state  of  existence,  which,  however,  becomes  forfeited 
through  his  depravity  and  sin,  among  the  causes  of 
which  are  mentioned  the  entrance  of  falsehood  and 
murder  into  the  world.  Such  are,  in  part,  the  inte- 
resting accounts  of  the  first  ages  of  Buddhism  ;  and, 
although  the  links  are  lost  which  connect  them  with 
the  more  important  data  of  historical  events  with  refer- 
ence to  that  early  period,  yet  they  are  stamped  with  an 
appearance  of  truth  which  nothing  can  destroy. 

The  Riljiiratniicari,  as  already  observed,  ranks  only 
secondary  in  importance  to  the  INIahavausi  itself, 
being,  like  it,  preserved  as  a  sacred  i-ecord  in  all  the 
viharis  of  the  island  ;  and  it  is  cited  and  appealed  to 
as  a  document  of  acknowledged  veracity,  although  its 
materials  are  chiefly  derived  from  the  Mahiivansi,  in 
connexion  with  the  histoiy  of  the  three  Buddhas  an- 
terior to  Guadma ;  and,  as  hitherto  little  has  been 
known  beyond  the  names  of  these  predecessors  of 
Guadma,  even  these  slight  notices  are  important, 
especially  as  the  work  also  records,  in  referrence  to  the 


XVlll  INTRODUCTION. 

era  of  Buddha,  the  ancient  names  of  the  island  of 
Ceylon,  and  those  of  some  of  its  chief  cities,  gardens,  &c. 
After  tracing  the  Singhalese  annals  to  the  same  extent 
as  the  Mahavansi,  the  Rajaratnacari  subjoins  the  nar- 
rative down  to  the  arrival  of  the  Portuguese  on  the 
island,  and  their  establishment  at  Colombo. 

The  Rajavali  opens  with  a  condensed  and  useful 
epitome  of  the  Buddhist  cosmogony,  exhibiting  also  a 
list  of  the  ancient  names  of  numerous  cities,  and  of  the 
adjacent  kingdoms,  which  may  afford  much  valuable 
information.  It  also  makes  a  brief  reference  to  Indian 
history  relative  to  the  war  of  Ravana,  and  the  tradition 
that  Ceylon  i-emained  unpeopled  save  by  demons  for 
the  space  of  1844  years.  The  historical  details  of  the 
Rajavali  were  principally  compiled  from  the  Maha- 
vansi and  the  Rajaratnacari ;  but  it  is  considered  of 
much  importance,  as  bringing  the  details  down  to  the 
expulsion  of  the  Portuguese  by  the  combined  efforts  of 
the  Dutch  and  the  Singhalese,  and  the  acquisition  of 
Colombo  by  the  former  in  the  year  1522. 

While  these  volumes  principally  unfold  the  historic 
annals  of  Buddhism,  together  with  the  faith  and  doc- 
trii^es  of  Guadma  as  established  in  Ceylon,  their  earlier 
records  excite  in  numerous  passages  the  deepest  regret, 
as  they  impress  upon  us  the  conviction  that  we  have  in 
them  but  the  relics  and  fragments  of  a  far  more  refined 
and  intellectual  code,  which  passages  manifest  a  system 
of  ethics  so  much  superior  to  the  modern  dogmata  of 
the  Buddha  Guadma,  that  we  cannot  help  lamenting 
the  cause  which  has  annihilated  the  evidences  of  their 
more  intimate  connexion,  and  only  allowed  us  to  sur- 
mise,   from   very   insufficient   guides,  what  that  more 


INTRODUCTION.  XIX 

ancient  and  purer  doctrine  really  was.  Where,  indeed, 
can  we  at  present  look  for  the  solution  of  this  in- 
teresting problem  ?  Where  are  we  able  clearly  to  trace 
the  sovereign  supremacy  of  tliis  system,  and  the  origin 
and  progress  of  those  sanguinaiy  struggles  in  which  its 
professors  were  engaged  with  those  of  a  rival  and  more 
imposing  form  of  faith  ?  We  can  only  conjecture  that 
such  was  the  case,  and  that  the  retreat  of  the  perse- 
cuted votaries  of  Buddhism  peopled  and  civilised  the 
Indo-Chinese  countries,  and  even  spread  their  tenets 
among  the  barbarous  connnuuities  of  the  Eastern 
Archipelago,  while  its  influence  was  also  acknowledged 
by  the  vast  countries  around  the  base  of  the  "  snowy 
Himalaya;"  thus  exercising  a  powerful  sway  over  more 
than  a  hundred  and  eighty  millions  of  the  human  race, 
in  whose  varied  annals  we  may  trace  in  this  respect  a 
corroborative  uniformity  of  era. 

Of  the  points  which  require  elucidation  in  refer- 
ence to  Eastern  antiquities,  and  on  which  we  may 
hope  to  receive  very  material  assistance  from  Bucklhist 
Avritings,  as  it  is  to  them  that  we  must  look  eventually 
for  a  satisfactory  solution,  the  following  are  not  of 
the  least  striking  interest :  the  priority  of  the  com- 
paj'ative  antiquity  of  the  two  great  systems  in  India,  / 
the  Brahmanical  and  the  Buddhist ;  the  epoch  at 
which  the  seeds  were  sown  of  that  bitter  and  in- 
veterate hatred  which  the  votaries  of  the  respective 
creeds  have  borne  from  time  immemorial,  and  do  still 
l)ear  towards  each  other  ;  a  classification  of  the  names 
and  characters  occurring  in  the  Buddhist  writings, 
so  as  to  explain  whicli  are  purely  mythological  and 
which    are  historical,   and  on  what  data  the  Chinese 


XX  INTRODUCTION. 

ground  their  era  of  1043  b.  c.  ;  thus  placing  the  intro- 
duction of  Buddhism  into  China  five  centuries  anterior 
to  the  period  stated  by  the  Indo-Chinese  and  Singha- 
lese, —  these  and  many  other  questions  of  importance 
to  our  acquaintance  with  the  genuine  history  of  Bud- 
dhism, are  as  yet,  and  it  is  much  to  be  feared  are  likely 
to  remain  for  some  time,  among  the  desiderata  of 
Oriental  literature. 

As  it  is  admitted  that  the  present  volumes  do  not 
throw  much  light  on  the  esoteric  system  of  the  Buddhist 
lawgivers,  it  is  questionable  how  far  the  editor  is  called 
on  to  explain  here  his  views  on  that  part  of  the  subject ; 
yet,  if  these  sacred  annals  of  the  Singhalese  fail  to 
exhibit  the  purer  philosophy  and  ethics  of  Buddhism, 
they  at  least  shew  the  practical  effect  of  these  doctrines, 
as  adapted  to  a  particular  race  of  people,  and  modified 
to  suit  their  cherished  prejudices.  They  open  also  a 
curious  and  novel  line  of  history,  exemplified  in  the 
actions  and  characters  of  individuals  respecting  whom 
we  previously  knew  nothing,  and  even  now  have  no 
other  sources  of  information.  It  is  by  thus  tracing, 
however  indistinctly,  the  chain  of  influence,  from  the 
practical  results  up  to  the  system  by  which  they  are 
produced,  that  we  can  hope  to  form  an  apjiroximate 
idea  of  the  claims  of  the  Buddhist  doctrine,  and  may 
expect  in  time  to  unfold  more  clearly  and  satisfactorily 
the  arcana  of  its  profound  and  mysterious  scheme. 
That  it  deserves  such  examination,  the  fact  of  its 
extensive  adoption  proves  unhesitatingly;  and  it  will 
be  matter  of  no  small  congratulation  w  hen  the  research 
shall  have  been  accomplished. 

In  the  sketch  of  the   Buddhism  of  Nipal,  commu- 


INTRODUCTION.  XXI 

nicated  by  Mr.  B.  II.  Ilodgfson  to  the  Royal  Asiatic 
Society,*  we  are  furnished  with  most  valuable  hints, 
from  original  authorities,  for  the  reconstruction  of  a 
part  of  the  ancient  and  refined  system ;  and  we  can- 
not help  expressing  an  opinion,  that  these  explanations 
in  a  great  degree  remove  the  charge  of  atheism  which 
has  been  pertinaciously  brought  against  the  doctrines  of 
Buddha,  founded  on  the  use  of  strong  expressions,  re- 
quired to  convey  the  full  force  of  the  jyassive  principle 
of  the  scheme. 

The  occasional  intermixture  of  Brahmanical  person- 
ages and  doctrines  in  the  Buddhist  scriptures  is  also 
clearly  and  satisfactorily  accounted  for  by  Mr.  Hodgson, 
who  justly  attributes  it  to  the  low  estimation  in  which 
the  most  sacred  characters  of  Hinduism  are  held  by 
the  Buddhists,  as  the  active  and  stirring  machinery  of 
the  former  creed  is  strikingly  opposed  to  the  quietism, 
or  "  attainment  of  Nirvana,"  which  forms  the  great 
dogma  of  the  latter. 

We  are  further  indebted  to  the  writings  of  Nipal 
for  the  following  principle  of  the  esoteric  doctrine,  con- 
tainin";  the  view  of  A'di  Buddha  :  — "  This  eternal,  in- 
finite,  intellectual  monad  possesses,  as  proper  to  his 
own  essence,  five  acts  of  wisdom.  From  these  he,  by 
five  separate  acts  of  Dhyan,  created  five  Dliyani 
Buddhas  ;  these,  like  A'di  Buddha,  are  (juiescent  in  tlie 
system,"  &:c.  Neither  A'di  Buddha,  nor  either  of  the 
five  Dhyani  Buddhas,  ever  made  a  descent,  that  is  to 
say,  they  were  never  conceived  iii  mortal  womb,  nor 
had    they   father   or   mother ;    but  certain    persons  of 

*  Vide  Trans,  vol.  ii.  p.  222. 
VOL.  I.  C 


XXll  INTRODUCTION. 

mortal  mould  have,  by  degrees,  attained  to  such  ex- 
cellence of  nature  as  to  have  been  gifted  with  divine 
wisdom,  and  taught  the  Boddhi-charya  and  Buddha- 
m^rga ;  and  these  were  seven  in  number.  In  the 
Satya-yuga  were  three  ;  viz.  Vipasya,  who  was  born 
in  Vindumati-nagar,  in  the  house  of  Vinduman  Raja; 
Sikhi,  in  Urna  Desa  ;  Visvabhu,  in  Aniipam^  Desa,  in 
the  house  of  a  kshatriya.  lu  the  Tret^-yuga  two  persons 
became  Buddhas,  one,  Karkutchand,  in  Kshemavati- 
nasfar,  in  the  house  of  a  brahman  ;  the  other.  Kanaka- 
muni,  in  Subhavati-nagar,  in  the  house  of  a  brahman  ; 
in  the  Dwapar-yuga,  one  person,  named  Kasyapa,  in 
Varanasi-nagar,  in  the  house  of  a  brahman  ;  and  in  the 
Kali-yuga,  Sakya,  then  called  Sarv^rtha  Siddha,  in  the 
house  of  Sudhudana  Raja,  a  Sakyavansi,  in  the  city  of 
Kapalvastu,  which  is  near  Gangasagar.  Of  these  per- 
sonages, onlv  the  four  last  named  are  enumerated  in 
the  pages  of  the  Singhalese  histories.  References  are 
indeed  occasionally  made  to  an  anterior  Buddha  ;  *  but 
as  no  name  or  pai'ticulars  are  given,  we  are  chiefly  in- 
debted for  our  knowledge  of  these  preceding  Buddhas, 
viz.  Vipasya,  Sikhi,  and  Visvabhu,  to  the  INipalese  and 
Chinese  writings.  The  Singhalese  histories  record  many 
interesting  particulars  of  the  Buddhas  of  this  calpa,  not 
found  in  the  Nipalese  writings ;  but  neither  of  them 
state  the  epochs  at  which  these  teachers  flourished.  The 
Singhalese  annals,  however,  are  very  minute  in  giving 
the  names  of  the  island,  and  its  sacred  places,  at  their 
several  visits,  together  with  many  accessory  circum- 
stances of  considerable   moment.     The   plague  which 

*  Vide  Rajaratnacari,  vol.  ii.  p.  7. 


INTRODUCTION.  XXlll 

desolated  the  island  of  Ceylon,  gave  occasion  for  the 
luimaiiity  and  benevolence  exhibited  in  the  visit  of  the 
Buddha  Karkutchand,  which,  with  its  consequent  happy 
effects,  are  circumstances  likely  to  have  mainly  contri- 
buted to  the  conversion  of  the  inhabitants.  The  intro- 
duction and  planting  of  the  Bogaha-tree,  which,  as  will 
be  subsequently  noticed,  is  still  to  be  found  among 
the  ruins  of  Anuradhepura,  is  also  attributed  to  this 
Buddha.  Again,  in  the  portion  relative  to  the  history 
of  the  second  Buddha,  we  are  made  acquainted  with 
the  existence  of  a  division  of  the  people  into  four  great 
castes,  at  the  period  of  his  arrival  on  the  island.  The 
Buddha  Kasyapa,  it  is  probable,  conquered  Ceylon  by 
force  of  arms,  as  the  detail  of  his  entrance  into  the 
island  is  given  in  a  narrative  of  great  animation,  which 
describes  the  invasion  as  if  effected  by  superhuman 
agency.  Whatever  may  have  been  the  circumstances 
under  which  these  persons  entered  Ceylon,  and  con- 
nected themselves  with  its  destinies,  they  are  clearly 
Indian  characters,  and  the  narrative  of  their  exploits 
always  closes  with  their  return  to  the  peninsula.  The 
notices,  therefore,  which  these  histories  afford  of  the 
predecessors  of  Guadma,  may  be  considered  as  valuable 
gleanings,  in  addition  to  the  information  contained  in 
the  Lalita  Vistara,  which  merely  records  their  names 
and  the  places  of  their  birth. 

The  conformity  of  the  Buddhist  cosmography  and 
the  Brahmanical  system  has  often  formed  a  subject  of 
speculation  and  nmch  disputation  with  various  writers; 
but  the  knot  has  been  cut  by  Mr.  Hodgson,  in  his 
notes,  and  the  subject  can  scarcely  be  better  settled.* 

•  Vide  Trans.  Royal  Asiatic  Society,  vol.  ii.  p.  248. 


XXIV  INTRODUCTION. 

The  exposition  of  the  esoteric  doctrine  of  Buddhism 
which  is  given  by  M.  Abel  Remusat,  in  his  "  Ob- 
servations sur  quelques  points  de  la  Doctrine  Sama- 
neenne,  et  en  particulier  sur  les  noms  de  la  Triade  Su- 
prhne  chez  les  differens  pe7iples  Souddhistes"  authorises 
us  to  consider  the  specimens  therein  quoted  as  anala- 
gous,  in  their  train  of  thought  and  reasoning,  to  the 
Scriptures  of  Nipal,  as  will  be  seen  in  the  subjoined 
extracts : 

"  La  supreme  intelligence  (Adl  Bouddha)  ayant, 
par  sa  pensee  (Pradjna  ou  Dharma),  produit  la  mul- 
tiplicite  (sanga)  de  I'existence  de  cette  triade,  naqui- 
rent  cinq  abstractions  (Dhyan)  ou  intelligences  du  pre- 
mier ordre  (Bouddha),  lesquelles  engendrerent  cha- 
cune  une  intelligence  du  second  ordre,  ou  fils  (Bod- 
hisatoua) ;  c'est  de  ce  noni  de  Bodhisatoua,  que  les 
Chinois  ont,  par  abreviation,  forme  celui  de  '  Phousa,' 
commun,  non  seulement  a  ces  cinq  intelligences  secon- 
daires,  mais  a  toutes  les  ames  qui  ont  su  atteindre 
au  meme  degre  de  perfection.  H  y  a  done  un  certain 
nombre  de  Bodhisatouas  designes  par  des  noms  diffe- 
rens ;  et  le  vocabulaire  pentagiotte  en  rapport  vingt- 
sept,  que  M.  de  Guignes  a  pu  regarder  comme  ap- 
partenant  a  une  meme  divinitc.  Kouan-chi-yn  y  est 
effectivement  place  au  premier  rang ;  mais  Padma- 
netrah  (ceil  de  nenuphar)  est  le  nom  d'une  autre 
divinite  de  la  meme  espece.  Le  nom  Sanscrit  de  la 
premiere  est  Padma  Pani ;  c'est  a  cette  etre  que  Ton 
attribue  la  creation  des  etres  animes,  comme  on  attribue 
la  construction  des  differentes  parties  de  I'universe  a 
Viswa  Pani,  sous  le  nom  de  Mandjou-Sri.  Padma 
Pani,  a  raison  de  sa  puissance  productrice,  represente, 
parmi  les  agens  de  la  creation,  le  second  terme  de  la 


INTRODUCTION.  XXV 

triade,  ou  la  science  (Pradjna)  ;  aiissi,  dans  la  doctrine 
exterieure,  lui  doune-t-on  qiielqucs-uns  des  signes  qui 
caracterisent  une  divinite  fenielle.  11  a  recju  plusieurs 
nonis,  et  entre  antres  celui  d'Avalokiteswara,  ou  le 
Seigneur  contemple.  C'est  ce  noni,  mal  analyse  par 
les  traducteurs,  suivant  la  remarque  d'un  savant  Chi- 
nois,  qui  a  forme  celui  de  Kouan-chi-yn,  ou,  la  voix 
contemplant  le  siecle."* 

"  Dans  la  Samaneisme  Orientale,  le  cultedes  saints 
a  presque  efface  I'adoration  des  dieux  ;  et  dans  les  pas- 
sages oii  Ton  rencontrait  le  nom  de  Bouddha  (Fo),  on 
a  toujours  cru  qu'il  s'agissait  de  Shakia  Mouni,  ou  tout- 
au-plus  de  quelques-uns  des  hommes  qui  I'avaient  pre- 
cedes dans  la  carriere  de  la  divinisation.  Mais  on 
aurait  evite  cette  erreur  en  lisant  avec  plus  d'attention 
les  endroits  oii  le  nom  de  Bouddha  ne  pent  designer 
un  ctre  humain,  meme  parvenu  au  plus  haut  degre 
de  perfection.  II  en  est  oii  le  Bouddha  supreme  est 
nomme  avec  ses  deux  acolytes  de  la  triade  theistique, 
Dharma  et  Sanga ;  la  loi  et  le  lien,  ou  I'union  ;  c'est 
ainsi  que  commencent  tons  les  invocations  attribuees  aux 
sept  Bouddha  terrestres,  et  dans  lesquels  ils  debutent 
par  rend  re  hommage  a  I'etre  triple  en  ces  termes  : 

Nan-wou     Fo-tho-ye 
Nan-wou     Tha-ma-ve 
Nan-wou     Seng-kia-ye 
An! 
C'est-u-dire,  en  restituant  les  mots  Sanscrits : 

Namo  Bouddhaya 
Name  Dharmaya 
Namah  Sangaya 
Om! 

*  Nouv.  Journ.  Asiat.  tome  vii.  p.  286. 


XXVi  INTRODUCTION. 

"  On  sait  que  ce  dernier  monosyllable,  dont  I'usage 
est  comtnun  aux  Brahnianes  et  aux  Bouddliistes,  est  le 
symbole  de  I'etre  trin,  dont  il  represente  les  trois 
terines  reunis  en  un  seul  signe."* 

It  is  well  known  to  every  student  of  Indian  doctrine 
with  what  reverence  the  celebrated  monosyllable  ^?<m 
has  been  regarded ;  it  is,  however,  observed  by  Mr. 
Hodgson,  "  that  it  is  probable  that  this  mystic  syllable 
is  altogether  a  comparatively  recent  importation  into 
Buddhism." 

To  return,  however,  to  the  works  which  more  im- 
mediately form  the  object  of  these  remarks,   we  may 
observe,    that    it    is    clear    that    modern    Buddhism, 
as    it    now    exists    in    Ceylon,    in   the    Indo  -  Chinese 
countries,  and  other  extensive  regions  of  the  East,  was 
introduced  by   Guadma.      The  events  connected  with 
his  life,  which  are  circumstantially  narrated  in  these 
volumes,  also  establish  the  fact  of  his  Indian  origin, 
and  of  his  belonging  to  the  Kshatriya,  or  warrior  caste ; 
and,  connecting  with  his  legend  the  principle  of  the 
incarnation    inherent    in    Buddhism,    he    furnishes    a 
striking  example  of  an  able  and  ambitious  character 
applying  the  deeply-rooted  belief  of  a  nation  to  pur- 
poses  of  self-aggrandisement.      What    the    system  of 
Avatarism  thus  effected   for  the  Buddha  Guadma,  it 
had  doubtless  also  accomplished  in  the  more  remote 
eras  of  the  ancient  faith  for  many  other  persons.     The 
doctrine  of  Guadma  claims  no  higher  origin  than  about 
540  B.C. ;    but  there    are    other  epochs    assigned,   the 
dates  of  which  are  so  widely  different  as  to  manifest 
their  appertaining  to   individuals,  who,  like   the   law- 

*  Nouv.  Journ.  Asiat.  torn.  vii.  p.  264. 


INTRODUCTION.  XXVII 

giver  of  the  Singhalese,  made  the  peculiar  doctrines  of 
Buddhism  their  stepping-stone  to  rank,  and  power, 
and  veneration  among  their  fellow-men.  As  it  may  he 
interesting  to  some  of  our  readers,  we  give  the  dates 
assigned  to  the  appearances  of  these  various  Buddhas, 
as  well  as  a  few  other  important  oriental  epochs,  as  far 
as  the  most  approved  writers  are  agreed  on  their  accu- 
racy, in  a  note  at  the  end  of  this  Introduction. 

The  metaphysics  and  cosmogony  of  the  doctrine 
which  the  Singhalese  received  from  Guadma,  are  as 
much  in  accordance  with  the  Buddhism  of  Nipal  as 
a  system  of  ethics,  founded  on  prescriptive  doctrine 
and  rules  applicahle  to  the  relations  of  society,  can  agree 
•with  dogmas  appealing  only  to  the  perceptions  of  the 
philosopher,  and  approachable  alone  by  such  subtle  and 
intricate  ratiocinations  as  few  minds  are  able  success- 
fully to  unravel  and  follow  out  to  their  extreme  re- 
sults. They  concur,  it  may  here  be  mentioned,  in 
assifrnino;  the  ultimate  bliss  of  Nirvana  to  those  terres- 
trial  Buddhas  already  adverted  to,  who  thenceforward 
exercise  no  further  agency  in  the  creation.  The  system, 
however,  is  not  left  without  some  superintendence,  for 
the  powers  and  course  of  the  natural  world  are,  in 
each  sphere,  respectively  placed  under  the  guidance 
of  beings  with  endowments  adapted  to  their  control : 
this  class  of  superior  intelligences  communicate  with 
man  for  his  guidance  and  support  as  a  moral  and 
accountable  being  ;  and  the  scheme  of  Guadma  presents 
a  code  of  doctrine  for  his  regulation,  based  on  the 
severely-retributive  process  of  the  metempsychosis,  from 
which  there  is  no  escape,  as  the  stimulant  to  its  ob- 
servance.    This  view  of  time,  and  of  life  tlirough  an 


XXVlll  INTRODUCTION. 

endless  succession  of  existences  —  possibly  the  most 
miserable,  wherein  all  of  man  that  can  suffer  may 
endure  for  every  change  through  countless  periods; 
would  be  too  dreadful  to  be  borne,  had  not  the  doc- 
trine offered  a  resource  for  its  followers  in  the  prin- 
ciple of  the  divine  perfectibility  to  which  man  may 
attain ;  and  to  such  an  extent  is  this  dogma  carried, 
that  even  the  demons  are  declared  not  to  be  debarred 
from  the  possibility  of  being  rescued  from  their  des- 
perate condition,  and,  through  the  revolutions  of  exist- 
ences, of  obtaining  supreme  glory.  "  Genuine  Bud- 
hism,"  it  is  remarked  by  Mr.  Hodgson,  "  never  appears 
to  contemplate  any  measures  of  acceptance  with  the 
deity;  but,  overleaping  the  barrier  between  finite  and 
infinite  mind,  urges  its  followers  to  aspire,  by  their 
own  efforts,  to  that  divine  perfectibility  of  which  it 
teaches  that  man  is  capable,  and  by  attaining  which 
man  becomes  God." 

Whether  the  esoteric  doctrine  of  Buddhism  fully 
bears  out  the  remark  which  follows  — "  Genuine  Bud- 
dhism has  no  priesthood  ;  the  saint  despises  the  priest, 
the  saint*  scorns  the  aid  of  mediators," — we  have  no 
means  of  judging  from  what  we  know  of  modern  doc- 
trine, as  displayed  in  the  precepts  of  Guadnia,  or  the 
examples  and  practice  recorded  in  these  histories.  The 
extract  on  "  the  Buddha,  the  Law,  and  the  Priests," 
which  we  have  taken  from  M.  Abel  Remusat's  Obser- 
vations, proves  their  vast  influence  in  a  system  which 
thus,  as  it  were,  identifies  them  with  its  tenets.  There 
are  also  innumerable   passages   in  these  histories  and 

*  Mr.  Hodgson  probably  refers  to  ascetics,  but  such  are  no  longer 
found  in  modern  Buddhism. 


INTRODUCTION.  XXIX 

tracts  evideiiciii''-  the  intimate  bond  of  union  existinsr 
between  the  people  and  the  priests — the  honour  and 
obedience  paid  to  the  latter,  and  the  merit  attached  to 
such  observances.  We  proceed  to  indicate  a  few  of 
the  more  striking  of  these  notices.  Dharma  Soka, 
one  of  the  most  illustrious  sovereigns  of  Ceylon,  who 
flourished  in  the  236th  year  of  the  Buddha-verouse, 
inflamed  with  a  desire  to  behold  the  Cobra  de  Ca- 
pella,  or  Raja  Niiga,  made  a  vow  to  the  Buddha, 
and  expressed  ^it  in  these  terms,  —  "  As  true  as  I  am 
steadfast  in  the  belief  of  Trividaratue,  this  golden  chain 
should  immediately  go  and  bring  the  King  Mali^ 
Kali."  The  same  phrase  (the  comprehensive  meaning 
of  which  will  be  explained  presently)  is  again  used  in 
connexion  with  the  King  Datugomeni,  whose  reign 
is  depicted  as  an  example  of  virtue  and  beneficence, 
in  the  touching  description  of  his  last  hours,  when  the 
priest,  who  endeavoure  to  fortify  his  soul  against  the 
terrors  of  impending  death,  expresses  himself  thus : 
"  Thou  hast  made  offerino;  to  Tunorowan  throug-hout 
the  whole  kingdom  of  Lanka,  at  five  times,  and  each 
time  of  four  days'  continuance." 

The  next  passage  wherein  the  phrase  occurs  is  also 
taken  from  the  Mahavansi ;  it  has  reference  to  the 
death-bed  of  another  sovereign,  King  Parakramabahu, 
who,  having  collected  around  him  his  sons  and  nephew, 
the  passage  goes  on  to  state,  that  "  the  king  assembled 
the  priests  and  the  laity,  and  inquired  of  them  to 
whom  they  thought  proper  to  give  charge  of  the  realm." 
Upon  this  the  priests  replied,  "  that  all  the  princes  were 
equal  in  wisdom,  in  valour,  and  every  other  capacity ; 
but  the  Prince  VVijeyal^ahu,  the  king's  eldest  son,  had 


XXX  INTRODUCTION . 

from  his  infancy  adhered  to  Trividaratue,  and  it  there- 
fore required  no  fai'ther  inquiry." 

We  proceed  to  subjoin  the  extract  from  the  work  of 
M.  Remusat  to  which  we  before  alluded ;  and  it  will 
at  once  shew  the  vast  importance  attached  to  this 
single  word,  comprising  as  it  does  the  entire  fonnula  of 
the  Buddhist  faith,  and  fully  recognising  ''  the  Buddha, 
the  Law,  and  the  Priests."  In  each  of  the  instances  we 
have  brought  forward  of  its  application,  the  scene  is  a 
solemn  one,  and  is  connected,  in  the  case  of  Dharma 
Soka,  with  a  very  remarkable  "  shadowing  forth"  of 
the  former  Buddhas,  magically  effected  by  the  Raja 
N%a,  to  gratify  the  king's  desire  of  beholding  the  pre- 
decessors of  Guadma ;  to  Datugomeni  it  is  adduced 
for  his  comfort  in  the  dying  hour ;  and  with  Parakra- 
mabahu  it  is  made  the  means  of  guiding  his  choice  of 
the  successor  to  his  throne.  If  the  very  eminent  qua- 
lities ascribed  to  the  characters  of  these  princes  be 
considered,  and  the  peculiar  circumstances  under  which 
their  respective  recognitions  of  this  symbol  of  their 
faith  were  given,  be  also  taken  into  the  account,  the 
subject  becomes  one  of  great  interest,  and  the  Chinese 
explanations  particularly  valuable. 

"  M.  Schmidt,  qui  a  rapporte  les  noms  Sanscrits,  les 
interprete  aussi  avec  exactitude :  '  Buddha,  die  Lehre, 
undderVerein  der  Geistlichkeit.'  Mais  il  reste  toujours 
a  determiner  la  place  qui  peuvent  occuper  dans  une 
systeme  de  theologie  cette  loi,  et  surtout  ce  pretre,  ou 
cette  assemblee  du  clergc,  auxquels  les  saints  et  les 
dieux  adressent  des  invocations,  et  qui  sont  qualifies  des 
principes  de  croyances  sublimes  et  inestimables.  II 
faut  concilier  des  anuonces  qui  semblent  incohcrens,  et 


INTRODUCTION.  XXXI 

montrent  comment  les  memes  mots  pcuvcut  dc'signor  ;\ 
la  f'ois  les  abstractions  elevces  dout  se  compose  1  kite  de 
la  triade  supreme,  et  des  objets  matcriels,  commc  la  loi, 
les  prc'tres,  le  clerge.  Or,  dans  la  doctrine  interieure, 
dite  de  la  grande  revolution  (iMalu'iyana),  Bouddha, 
ou  I'intelligence,  a  produit  Pradjna,  la  connoissance,  ou 
Dharma,  la  loi ;  Tun  et  I'autre  reunis  ont  constitue 
ISanga,  I'union,  le  lien  des  plusieurs.  Dans  la  doctrine 
publique,  les  trois  termes  sont  encore  Bouddha  ou  I'in- 
telligence, la  loi  et  I'union,  mais  consideres  dans  leur 
manifestation  exterieurc,  Tintelligence  dans  les  Boud- 
dha avenus  (Jou-lai),  la  loi  dans  I'ecriture  revelee,  et 
I'union  ou  la  nniltiplicite  dans  la  reunion  des  fideles, 
ou  I'assemblee  des  pretres  (ecclesia).  De-la  vient,  que 
ces  derniers  ont  chez  tous  les  peuples  Bouddhistes  le 
titre  de  Sanga,  unis,  lequel,  abrege  par  la  prononciation 
Chinoise,  a  forme  le  mot  de  Seng,  que  les  missionaires 
rendent  par  bonze,  mais  que  sigiiifie  a  la  lettre  eccle- 
siastique  :  tels  sont  les  sens  et  I'origine  de  ce  mot  tres 
connu,  mais  dont  I'etymologie  n'avait  pas  encore  ete 
approfondie. 

"  Dans  les  livres  liturgiques  on  s'attache  a  marquer 
la  parfaite  egalite  que  le  dogme  ctablit  entre  les  trois 
termes  de  la  triade,  Fo  (Bouddha),  Fa  (Dharma),  Seng 
(Sanga)." 

Having  thus  explained  the  equality  of  these  terms, 
M.  Remusat  establishes  his  argument  by  exhibiting 
two  examples  in  (>hinese  characters,  so  arranged  that 
the  name  of  one  of  the  triad  cannot  be  I'ead  before  that 
of  another.* 

*  Vide  Nouv.  Journ.  Asiat.  torn.  vii.  p.  268. 


XXXll  INTRODUCTION. 

Whatever  difficulties  Guadma  mis^ht  encounter  at 
the  introduction  of  his  doctrine  into  Ceylon,  we  may 
safely  infer,  from  the  accounts  recorded  of  his  succes- 
sor Wijeya,  that  its  roots  at  the  period  of  his  decease 
had  struck  both  deep  and  firm.  Recently  founded 
dynasties  are  usually  liable  to  convulsion  and  change; 
but  although  Wijeya  died  childless,  and  was  succeeded 
by  his  chief  minister,  in  less  than  a  year  he  also  was 
displaced  by  the  nephew  of  Wijeya,  apparently  without 
violence,  as  no  such  is  mentioned  in  the  history ;  this 
fact  proves  a  striking  change  from  the  condition  of 
Ceylon  at  the  time  of  Guadma's  first  visit,  when  its 
turbulent  and  uncivilised  state  is  represented  by  a  severe 
contest  with  the  demons  and  nagas,  most  probably  the 
indigenous  and  savage  tribes  of  the  island,  who  were 
worshippers  of  demons  and  serpents  —  the  most  ancient 
and  most  lasting  of  all  the  heathen  superstitions.  There 
is  another  point  we  can  dwell  on  with  pleasure,  namely, 
the  rapid  and  remarkable  progress  of  the  Singhalese  in 
every  branch  of  national  improvement,  which  seems  to 
have  followed  the  benign  influence  of  Buddhism,  as 
compared  with  the  state  in  which  it  found  them.  They 
scarcely  appear,  in  these  narrations,  to  have  entered  on 
the  career  of  civilisation  ere  we  find  them,  under  Pan- 
duwas  and  his  successors,  founding  cities,  building  tem- 
ples, and,  above  all,  forming  immense  lakes  for  facili- 
tating the  operations  of  agriculture  —  the  true  riches 
of  a  state.  These  extraordinary  excavations  rivalled  the 
most  remarkable  labours  of  antiquity,  and  were  hardly 
surpassed  by  the  celebrated  kindred  wonders  of  Egypt. 
The  remains  of  these  national  monuments  demonstrate 
an  amount  of  population  and  a  state  of  prosperity  in- 


INTRODUCTION.  XXXllI 

finitely  superior  to  what  exists  at  present,  or  has  for  a 
long  period  existed,  in  Ceylon,  and  therefore  sliould 
recommend  some  consideration  of  the  mode  of  govern- 
ment and  civil  administration  which  so  essentially  con- 
trihuted  to  the  aggrandisement  and  prosperity  of  this 
beautiful  island. 

Not  less  striking  than  these  lakes  are  the  vast 
mounds,  temples,  and  mausoleums,  which  are  gene- 
rally adjacent  to  their  borders,  and  the  remains  of 
which  at  the  present  day  attest  the  former  splendour 
of  the  state.  Little  or  notliing  is  known  in  Europe  of 
tlie  real  character  and  extent  of  the  remains  of  one  of 
the  most  celebrated  of  the  Buddhist  temples  in  Ceylon, 
the  name  of  which  often  occurs  in  the  pages  of  these 
volumes,  and  which  formed  the  subject  of  a  very  inte- 
resting memoir  by  Captain  J.J.  Chapman,  of  the  Royal 
Engineers,  who  visited  these  interesting  ruins  in  the 
year  1828.  In  the  course  of  his  description  of  the 
various  buildings  of  the  temple,  Captain  Chapman 
presents  all  the  information  he  was  able  to  collect  on 
the  spot,  from  tradition,  relative  to  the  removal  of  the 
Bogaha-tree  to  Ceylon,  and  its  being  planted  at  Anu- 
radhepura,  where  it  still  exists  in  the  enclosures  of  the 
temple  of  Ruanwelly.  These  remains  furnished  Cap- 
tain Chapman  with  a  variety  of  subjects  for  his  pencil. 
The  lake  scenery,  also,  he  describes  as  most  striking, 
as  well  for  its  natural  beauties  as  the  vast  expanse  of 
its  waters  and  the  durability  of  its  formation.  There 
was  one  curiosity  to  which  the  guides  particularly  di- 
rected Captain  Chapman's  attention,  altliough  they 
were  unable  to  give  any  account  of  the  origin  of  the 
reverence  in  which  it  was  held":  they  called  it  the  Hole 


XXXIV  INTRODUCTION. 

of  the  Cobra  de  Capella.  Little  information  was  to  be 
gained  from  the  natives  on  the  spot  as  to  the  history 
of  these  antiquities ;  and  Captain  Chapman  was  there- 
fore highly  gratified  when,  on  his  return  to  England, 
he  became  accidentally  acquainted  -with  the  present 
publication,  then  in  progress  ;  the  perusal  of  which, 
much  to  the  satisfaction  of  the  editor,  enabled  Capt.  C. 
to  fix  the  locality  and  era  of  the  buildings,  as  well  as 
the  other  chief  antiquities  of  this  interesting  spot.  In 
the  Rajaratnacari,  we  are  told  that  this  city,  under 
the  name  of  Abaya-pura,  existed  in  the  time  of  the 
Buddha  Karkutchand.  Be  this,  however,  as  it  may, 
the  Mahavansi  states  that  Prince  Anuradhe  gave  his 
name  to  the  city  during  the  reign  of  his  brother-in-law 
Panduwas,  about  sixty-nine  years  subsequent  to  the 
death  of  Guadma.  As  the  histories  refer,  at  almost 
every  important  era,  to  this  city  and  the  dagobah  of 
Ruanwelly,  the  maintenance  and  embellishment  of  the 
national  monuments  were  evidently  considered  as  of 
the  highest  importance,  and  their  careful  preservation 
or  neglect  as  involving  the  character  of  the  reigning 
monarch,  which  is  accordingly  depicted  in  terms  of 
euloo;y  or  those  of  censure  and  disgrace.  The  reader 
may  observe  the  correctness  of  this  observation  at 
almost  every  page,  particularly  in  the  legend  of  Patissa 
planting  the  Bogaha-tree,  which  is  the  subject  of  one 
of  the  tracts  in  the  third  volume ;  contained  also  in 
tbe  minute  details  of  the  consecration  of  Ruanwelly  by 
Datugomeni,  and  the  ascent  of  the  priest  Sonnuttra 
from  the  abode  of  the  Cobra  de  Capella  in  the  centre 
of  the  earth,  l)earing  with  him  the  datu  of  the  Buddha, 
required  for  the  completion  of  the  work,  as  recorded  in 


INTRODUCTION.  XXXV 

Mahav.ansi .  The  temple  now  lies  in  ruins,  the  tombs 
are  covered  with  the  rank  grass  of  the  jungle,  and  the 
statue  of  the  renowned  and  illustrious  Datugomeni  is 
thrown  prostrate  in  the  area  of  the  temple  which  he 
80  richly  adorned ;  but,  however  time  may  have  laid 
low  the  monument  erected  by  his  piety,  and  levelled 
his  statue  to  the  earth,  his  name  will  survive,  recorded 
in  these  histories  as  that  of  the  most  warlike  as  well 
as  munificent  and  virtuous  monarch  of  Ceylon,  We 
peruse  with  deep  interest  the  touching  description  which 
is  there  given  of  the  last  hours  of  this  noble  sovereign, 
and  are  powerfully  impressed  by  the  solemn  appeal 
which  he  fruitlessly  proffers  to  be  protected  against 
the  all-potent  hand  of  death ! 

The  record  of  the  events  which  marked  the  reio;n  of 
Parakramalmhu,  as  well  as  that  of  Datugomeni, 
proves  that  the  power  of  the  Singhalese  kings  repeat- 
edly reacted  on  India,  and  by  their  victories  avenged 
the  sufferings  of  Buddhism  on  its  ancient  and  continued 
enemies.  The  warfare  which  was  waged  interminably 
between  the  Malabars  and  Singhalese  may  be  traced 
circumstantially  in  the  records  of  the  respective  reigns 
of  the  r^ijas  of  the  latter  people,  until  the  arrival  of 
a  distant  but  far  more  powerful  enemy  combined  with 
internal  discord  to  overturn  the  supremacy  of  the  Sin- 
ghalese throne.  Even  in  the  last  scene  of  her  fadine: 
glories,  when  this  once  flourishing  island  was  divided 
into  contending  and  enfeebled  factions,  a  character 
appeared  to  gild  the  close  of  her  historic  pages. 
Sinlia  Raj^,  although  beset  with  the  greatest  difli- 
culties,  succeeded  at  length  in  reuniting  the  separated 
districts  under  one  banner,  and  had  every  prospect  of 


XXXVl  INTRODUCTION. 

terminating  his  career  in  triumph,  when  the  invasion 
of  the  Portuguese  from  Goa,  and  the  consequences 
resulting  therefrom,  produced  a  complication  of  mis- 
fortunes which  proved  too  much  for  the  lofty  spirit 
of  the  hero.  Borne  down  by  the  superior  tactics  and 
discipline  of  European  troops,  but  not  subdued  in  open 
contest,  he  fell  at  length,  after  a  magnanimous  struggle, 
the  victim  of  treachery  and  poisonous  arts ;  and  when 
he  died,  the  regret  of  his  country  gave  evidence  how 
well  he  merited  the  proud  title  of  the  "  Lion  King." 

Such  are  the  individuals  who  are  lauded  and  held 
up  to  honour  and  respect  in  these  venerated  pages  of 
Buddhist  history.  It  may  indeed  be  said,  that  though 
Buddhism  has  long  ceased  to  exhibit  characters  which 
could  vie  with  the  mortifications  and  renunciations  of  life 
so  common  among  the  ascetic  votaries  of  Brahmanism, 
its  doctrines  have  been  applied  to  far  greater  advantage 
by  recommending  active  benevolence  and  the  practice 
of  the  useful  arts,  especially  agriculture  ;  and  its  annals 
dwell  with  every  expression  of  applause  on  the  conduct 
of  those  sovereigns  who,  by  the  formation  of  tanks  or 
otherwise  facilitating  the  labours  of  their  people,  gave 
evidence  of  their  wish  to  become  the  benefactors  of  their 
country ;  nor  can  this  fact  be  better  illustrated  than  by 
a  quotation  from  the  Mahavansi  itself,  with  which  we 
shall  venture  to  terminate  this  imperfect  sketch.  It 
contains  the  last  charge  of  Datugomeni  to  his  brother 
Tissa,  who  watched  his  dying  hour,  and  became  his 
successor.  "  '  My  brother  Tissa,  when  thou  shalt  com- 
plete the  work  in  arrear  of  my  dagobah,  oifer  at  it 
every  morning  and  evening  with  flowers  and  lighted 
lamps,  and  three  times  a-day  with  musical  playing, 


LNTRODUCTION.  XXXVll 

such  as  chanks,*  and  fail  not  thy  ahns-detuls  as  I  per- 
formed them.  Nc£^lect  not  all  the  necessary  duties 
towards  the  great  priests,  be  careful  of  thy  own  life, 
do  no  harm  to  the  people  of  Lanka,  and  rule  thy 
kingdom  with  justice.'  And  when  he  had  thus  ad- 
vised his  brother,  he  laid  himself  down  silently. "i" 

When,  upon  the  death  of  Sinha  R^ja,  the  Sin- 
ghalese sovereigns  retired  to  their  mountain-fastnesses, 
they  gradually  I'elinquished  the  possession  of  the  mari- 
time provinces  to  their  European  invaders ;  at  which 
epoch  these  histories  terminate,  with  the  occupation 
of  Colombo  by  the  Dutch,  and  the  expulsion  of  the 
Portuguese  from  the  island. 

*  The   conch-shell,  Scnikd,   a   species  of  buccinum ;   used   as  a 
trumpet. 

t  Vide  vol.  i.  p.  203. 


N^ote  refei'red  to  ut  p.  .txvii.  of  this  Introduction. 

ERAS. 

The  Chinese  place  that  of  Xaca  Sinha  at  1029  r.c. 

Accordinj^  to  a  Sanscrit  inscription  at  Buddlm-Gava, 
and  Sir  W.Jones,  a  Buddha  was  born  1014  h.(  . 

The  Mongolian  accounts  place  his  birth,  according  to 
Do  Guignes,  at  1036  n.c. 

The  calculations  of  M.  Bailly  make  it  1031  ka. 

Tlic  Tibetian  accounts,  949  b.c. 

VOL.  1.  d 


XXXVlll  INTRODUCTION. 

In  the  9th  volume  of  the  "  Asiatic  Researches,"  a  change 
of  dynasty  in  the  royal  race  of  Magadha  is  stated  to  have 
occurred  about  1000  b.c. 

The  Indo-Chinese  countries  accord  with  the  Singhalese 
books  in  assigning  the  era  of  Guadma  to  543  B.C. 

M.  Klaproth,  in  his  Asia  Polyglotta,  presents  the  follow- 
ing curious  coincidence  of  Oriental  dates  : 

The  Noachic  flood,  according  to  the  Samaritan        B.C. 
text 3044 

Beginning  of  the  Cali-yuga  among  the  Hindus    .       3101 

The  commencement  of  the  Chinese  empire     .     .       3082 

Dr.  Hales,  in  his  History,  vol.  i.  p.  199,  reduces  the  com- 
mencement of  the  Chinese  empire  under  Yao  to  2057  b.c. 

Besides  the  Cali-yuga,  there  are  two  other  principal  eras 
in  use  among  the  Hindus  ;  namely,  the  Samvat,  or  era  of 
Vicramaditya,  b.c.  56;  and  the  era  of  Saca,  from  the  death 
ofRajaSakia,  a.d.  79. 


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vol.  i.  b 


ii  subscribers'  names. 


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« 

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subscribers'  names.  V 


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vi  subscribers'  names. 


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viii  subscribers'  names. 


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D.ilziel,  C.  J.,  Esq. 
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Filsoii,  Dr.  R. 

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VOL.  I.  c 


X  SUBSCRIBERS    NAMES. 

Owen,  Thomas,  Esq. 
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Roy,  Rev.  Dr. 

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Tulloch,  Major  A. 
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Walker,  John,  Esq.,  C.S. 
Webb,  Nathaniel,  Esq.,  C.S. 


MAHAWANSE. 


Translation  of  the  Contents  of  the  First  Chapter 
of  the  Mahazoanse. 

Having  saluted  the  most  holy,  gracious,  merci- 
ful, &c.  &c.  Budhu,  the  author  relates  the  his- 
tory of  a  work  called  Mahawanse ;  not,  in  short, 
a  compendimn  thereof,  nor  yet  amplifying  nor 
abridging  the  same.* 

In  the  former  ages,  some  of  the  authors  of 
this  work  either  amplified  or  abridged  it ;  but 
this  author,  leaving  out  all  needless  forms  of 
speech  and  useless  repetition  of  words,  &c.,  com- 
pleted this  work  in  a  plain,  sweet,  and  fluent 
style,  for  its  reception  in  the  modern  world. 

In  tlie  former  time,  our  gracious  Budhu,  who 
has  overcome  the  five  deadly  sins,f  having  seen 

*  The  author  merely  hereby  declares,  that  he  gives  his 
reader  a  faithful  transcript  of  the  sacred  book,  without  any 
mutilation,  abridgment,  or  additional  matter. 

t  What   these  sins    include   preccplively  will   hereafter 
appear  under  the  head  of  the  Silas. 
VOL.  I.  B 


2  MAHAWANSE. 

the  Biidhu  Deepankara,*  did  express  his  wish 
to  attain  to  the  state  of  Budlui,  to  save  the 
hving  beings,  as  twenty-four  subsequent  Budhusf 
had  done  ;  from  whom  also,  he  having  obtained 
their  assent,  and  having  done  charities  of  various 
descriptions,  became  sanctified  and  omniscient :  J 
he  is  the  Budhu,  the  most  high  lord  Guadma, 
who  redeemed  the  hving  beings  from  all  their 
miseries.  This  personage,  in  his  existence  as 
King  Wessantara,§  continuing  in  his  usual  cha- 
ritable and  pious  condition,  and,  at  his  expira- 
tion, being  brought  into  the  life  in  the  heaven, 
called   Toosepura,|l   where   he   having   enjoyed 

*  In  the  Budhist  doctrine  there  are  to  be  five  Budhus  in 
the  present  Kalpe  :  Meha  Devanam,  Goutama,  Deepankara, 
these  have  already  existed,  and  are  in  Nirwana ;  Guadma, 
the  fourth,  is  the  Budhu  of  the  present  system,  which  has 
lasted  2372  years  in  1830  ;  the  Budhu  verouse  or  era,  accord- 
ing to  the  greatest  number  of  coincident  dates,  having  com- 
menced about  the  year  540,  b.c. 

t  The  Loutouroo  Budhus  are  inferior  persons,  being 
usually  the  companions  of  the  Budhu,  for  their  zeal  and 
fidelity  exalted  to  the  divine  privileges. 

I  It  will  be  subsequently  seen  that  this  term  must  not  be 
understood  as  in  reference  to  the  usual  meaning  of  the  word 
Omniscience :  its  scope  is  hereafter  more  fully  explained  in 
the  Doctrine. 

§  Wessantara.  This  Jutaka  will  hereafter  be  commented 
on,  being  a  very  important  portion  of  the  Buhdu's  existence. 

II  The  fourth  probationary  heaven,  and  the  germinating 


MAHAWANSE.  6 

much  happiness  for  a  continued  prodigious  time,  (a 
kale  of  years) ;  whilst  he  was  thus  continuing,  he 
resolved,  on  the  prayer  of  the  divine  beings  called 
Dewas  and  Brachmas  of  ten  thousand  sakwala* 
(worlds),  and  on  perceiving  that  it  was  time  to 
enter  into  the  state  of  Budhu,  and  in  considera- 
tion that  the  royalty  of  Capilawastoopura,  under 
Mad'ha  Desaya,  in  Janibudweepa,  was  at  that 
time  of  a  superior  dignity,  and  observing  that  the 
Queen  Mahamadewe  was  to  live  ten  months  and 
seven  days,  he  incarnated  in  the  womb  of  the 
said  Mahamadewe,  the  queen  of  the  King  Sud- 
hodana ;  was  born ;  and,  having  attained  his  six- 
teenth year,  was  man'ied  to  the  Princess  Bim- 
bawdawe,  &c.  &c.f 

On  tlie  day  that  Prince  Rahula  was  born  to 
him,  he  abdicated  his  royal  authority,  mounted 
on  the  horse  Kalukanam,  and  at  the  river  Ne- 
rangaranam  became  a  priest,  putting  on  the 
priestly  robe  which  was  brought  to  him  by  the 
god  Maha-Cambahu ;  in  which  situation  he  con- 
abode  (if  it  may  be  so  termed)  of  every  future  Budhu. 
Therein  is  now  placed  Maitri,  the  fifth  expected  Budhu  at 
the  close  of  the  present  Kalpe,  when  its  circle  of  5000  years 
is  completed. 

*  A  Sakwalla  imports  the  universe.     For  further  expla- 
nation, see  "  Doctrines  of  Budhism,"  folio,  p.  78. 

t  This  legend   is    finished   in    a   future   account   of  the 
Budhu  Guiidma. 


4  MAHAWANSE. 

tinned  for  six  years,  living  on  charities  ;  and  on 
the  seventh  year  lie  became  Budhn,  on  Tuesday, 
the  day  of  full  moon,  in  the  month  Wasak,  at 
the  course  of  the  constellation  Wesah,  after  he 
had  ascended  on  a  throne  of  transparent  stone* 
that  sprung  up  from  the  earth,  &c.  &c. 

This  blessed  Budhu  proceeded  to  Issipatana, 
on  the  prayer  of  the  gods  Brachmas,  where  he 
preached  the  sermon  Suttra-desanawa,  sanctified 
an  immense  number  of  Brachmas  and  others, 
and  consecrated  several  persons  for  priests,  &c.f 

In  the  next  place,  he  went  with  a  retinue  of 

*  Every  circumstance  points  out  this  as  the  celebrated 
Yu  Stone,  or  transparent  agate,  the  chief  depository  of 
which  is  from  the  rivers  which  flow  from  the  Himmaleh, 
particularly  in  Mongolia,  near  Yarkun  ;  whence  they  are 
transmitted  to  the  court  of  China,  and  other  followers  of 
the  Budhu,  as  the  most  precious  of  substances.  It  was  of 
this  agate  that  the  sceptres  and  other  presents  made  by 
Kiang  Louang  to  George  III.  were  formed;  it  is  considered 
as  possessing  a  talismanic  power  of  ascertaining  the  charac- 
ter and  virtues  of  the  human  race  ;  it  formed  the  magical 
couch  or  Minny  Phalange  of  the  Budhu,  similar  to  that  on 
which  every  statue  is  represented  ;  it  forms  the  seat  on  which 
the  god  Sekkraia  judges  of  the  moral  and  religious  state  of 
man,  as  is  exhibited  in  the  doctrine  of  the  mysteries ;  and 
it  formed  the  bequest  of  Goutama  to  Saman  Dewa,  for  the 
conversion  of  the  Nagas,  or  idolaters  of  Ceylon. 

t  Made  many  Maha-Teroownahansey,  or  priests  of  supe- 
rior order. 


MAHAWANSE.  O 

tliousands  of  persons  of  holy  order  to  the  city 
Rajgalui  Nawara,in  consideration  of  the  previous 
prayer  of  the  Kin<jj  Binsjlra,  where  he  made  a 
sermon  to  the  king,  who  attended  there  with 
ahout  1*20,000  followers,  sanctified  the  king 
and  110,000  others,  &c. 

On  the  ninth  month  after  his  attainment  of 
the  holy  state  of  Budhu,  he  came  into  Lakdiwa 
(Ceylon),  at  the  course  of  the  constellation 
Poosa,  on  the  day  of  full  moon,  in  the  month 
Durootu,  and,  appearing  in  the  sky,*  caused  a 
noise  as  well  in  the  sky  as  on  the  earth,  also 
a  darkness,  accompanied  with  storm  and  rain ; 
by  which  having  terrified  the  devils,  he  appeared 
to  them,  and  took  his  seat,  spreading  a  mist 
over  the  crowd  of  the  devils,f  and  caused  fire  to 
proceed  from  the  four  ends  of  the  cloudy  mist, 
and  to  pass  the  same  in  the  ten  directions,  by 
which  all  the  devils  were  driven  to  the  sea  shore, 

*  This  power  of  appearing  in  the  air  is  the  test  of  su- 
perior virtue,  and  the  great  desire  of  all  the  Budhu's  followers. 
The  curious  reader  is  referred  to  a  statement  of  a  some- 
what similar  exhibition  practised  on  the  traveller  Ebn  Batuta, 
and  narrated  in  his  Travels,  translated  so  ably  for  the  Orien- 
tal Translation  Committee  by  Professor  Lee.  It  is  also  very 
singular  that,  at  the  present  day,  a  Bramin  has  been  exhibit- 
ing openly  a  similar  feat  at  Bombay. 

+  See  the  beautiful  tale  of  Simoustapha  and  Setelpe- 
dour,  for  a  similar  power  exercised  by  the  evil  genius  Bash- 
leboul  on  Simoustapha. — Arabian  Talcs,  Weber's  edition. 


6  MAHAWANSE. 

from  whence  they  were  banished  to  the  island 
Yakgiriduva,  &c.*  And  after  this  performance, 
he  dehvered  a  sermon  to  the  god  Maha-Saman 
Dewe,  and  many  other  deities  who  assembled 
there  on  this  occasion,  pointing  out  to  them  the 
way  for  Nirwana  ;t  at  the  same  time  he  gave  to 
Maha-Saman  Dewe  a  handful  of  his  hair,  and 
proceeded  to  Uroodanawa,  &c.  &c. 

In  the  fifth  year  of  this  blessed  Budhu,  he 
having  perceived  that  a  great  number  of  snakes 
were  killed  in  a  war  between  two  brothers,  the 
kings  of  snakes,  named  Chulodara  and  Maho- 
dara,  on  account  of  a  jewel  called  MinipalangaJ 
was  moved  with  compassion  towards  them,  and 
came  to  the  residence  of  the  snakes ;  where  he, 
appearing  in  the  sky,  dehvered  a  sermon  to 
them,  by  which  he  appeased  them,  brought 
thousands  of  them  to  a  pious  life,§  &c.  &c.,  and 
proceeded  to  Dawran-wahara. 

*  This  will  hereafter  appear  to  be  the  woods  and  forests 
of  the  Himmaleh,  wherein  these  demons  now  reside. 

t  This  state  is  treated  of  in  the  "  Budhist  Doctrine,"  pp. 
74,  75,  76.  It  is  impossible  to  make  Guadma's  Budhism  teach 
annihilation  from  the  atheology  of  its  modern  professors  :  it  is 
clearly  a  transcript  of  the  older  and  purer  precepts  of  ancient 
Budhism,  the  essence  of  which  escapes  us  in  our  incompe- 
tency to  catch  the  full  scope  of  the  esoteric  term. 

X  The  Yu  or  Agate  seat  of  power,  already  noticed. 

§  Here  a  portion  is  left  out,  being  a  (juotation  from  a 
book  called  Naga-deepa  Gamana, 


MAHAWANSE.  7 

On  the  eighth  year,  after  our  Budhu  ol)tained 
the  sacred  state,  he  proceeded  with  a  retinue, 
consisting  of  five  hundred  priests,*  to  the  popu- 
lous country  Soonaparattaka,  on  tlie  prayer  of  the 
Iiigh  priest  Soonaparatakanam  Maha  Teroona- 
wahanse  ;  tliere  he  took  his  residence  in  a  hall 
of  Sanders  at  Mahulunani  Aramaya,  and  con- 
verted many  people ;  from  thence  proceeded  to 
Nemmadanam-ganga,  made  a  sermon  to  the 
King  of  Snakes,  called  Nammadanam-naraja, 
who  resides  there,  converted  many  snakes,  im- 
pressed the  mark  of  his  footf  at  that  station, 
upon  the  prayer  of  the  king ;  and  went  to  the 
mountain  Sadabandaka,  set  the  mark  of  his 
foot  on  the  top  of  the  mountain,  upon  the 
prayer  of  the  priest  Sadabandakanam  Teroona- 
wahanse,  who  resides  there,  &c.  &c.  &c. 

Whereas  our  Budhu  is  superior  even  than 
Agazika-muni,     Annagarika-muni,      Seka-muni, 

*  Rahats,  or  priests,  for  their  sanctity  invested  with  the 
power  of  miracles,  appearing  in  the  air,  &c. 

-f  The  tradition  of  an  impressed  footstep  in  ascending  to 
heaven  is  universal  throughout  the  East.  Divers  Budhist 
stations  are  referred  to  in  these  volumes.  Herodotus,  lib.  iv. 
cap.  82,  also  names  a  footstep  of  Hercules  (a  Budhist  deity), 
near  Tyras,  on  the  river  Dniester ;  and  also  of  Perseus,  at 
Chemmis,  in  Egypt.  The  mark  on  the  celebrated  mountain 
of  Adam's  Peak,  in  Ceylon,  although  it  has,  from  the  Portu- 
guese, been  called  Adam's  Footstep,  is  a  similar  relic. 


8  MAHAWANSE. 

Asseka-muni,  Aragatta-muni,  and  Pratyeka-mu- 
ni,  he  is  called  Maha-muni :  he  descended  from 
the  royal  family  of  Mahfisammata ;  the  genea- 
logy is,  that  in  the  time  called  the  first  An- 
tagkalpa  of  Mahahaddra,  there  was  a  king 
called  Mahjisammata,  the  son  of  the  Sun,  who 
came  into  the  world  by  the  operation  named 
Opapiitika  ;  he  was  chosen  as  king  by  the 
general  agreement  of  the  people  ;  he  had  the 
power  of  going  through  the  air  ;  a  smell  of  San- 
ders proceeded  from  his  person,  which  reached 
the  distance  of  four  gows  ;*  from  his  mouth 
proceeded  the  smell  of  the  flower  Mahanel, 
which  reached  the  distance  of  one  yodun,  &c. 
J  This  king  reigned  over  that  whole  part  of 

the  world  called  Jambudweepa  in  all  prosperity, 
happiness,  and  rest,  for  the  period  of  an  assan- 
kaya  of  years ;  at  that  time  all  beings  lived  an 
assankaya  of  years,  no  sin  was  in  the  world ;  the 
immensity  f  (great  duration)  of  their  lives  made 
them  forget  their  birth  and  death ;  they  did  not 

*  Four  gows  are  about  1 3|  English  miles. 

f  These  statements  are  evidently  more  accurate  tran- 
scripts of  patriarchal  history,  than  any  other  records  at  pre- 
sent extant.  There  is  nothing  in  the  relics  of  Berosus,  or  the 
myths  of  Braminism  and  Greece,  that  competes  with  the  sim- 
plicity of  the  earlier  Budhist  narratives,  however  occasionally 
disfigured. 


MAHAWANSE.  9 

know  the  infirmity  of  life,  or  any  other  misery 
of  the  world  ;  they  derided  even  tlie  deities,  as 
they  were  not  so  fortunate  as  to  live  such  a 
length  of  time  ;  so  that  the  life,  at  that  time,  in 
the  world  of  mankind  sui'j)assed  that  of  the  gods. 
The  irrational  animals  also  had  kings  at  that 
time  ;  the  narration  of  the  facts  will  appear  in 
the  ancient  histories. 

In  succession  to  the  King  Mahasammata, 
his  son  Rojanam-raja  reigned  also  an  assankaya 
of  years;  his  son  Wararojanam-raja  also  reigned 
the  same  number  of  years ;  his  son  Maha-man- 
datoo  Chackrawaty-raja  had  great  power,  and 
was  potent ;  he  struck  with  his  right  hand  on 
the  ground,  beheld  the  heaven,  and  exclaimed, 
saying,  "  O  ye  gods !  I  am  not  satisfied  with  the 
happiness  of  the  world  of  mankind,  give  me  the 
happiness  of  the  gods,  if  I  deserve  it."  Upon 
which  the  gods  caused  to  fall  down  gold  like  rain, 
within  the  circumference  of  thirty-six  yoduns, 
to  the  height  of  the  knee,  and  that  king,  having 
enjoyed  much  happiness  in  the  world  of  man- 
kind, ascended  from  the  state  of  human  life  to 
the  world  of  gods,  where  he  having  enjoyed  the 
happiness  of  the  gods  for  the  time  of  one  hun- 
dred twenty-nine  kale  and  sixty  hundred  thousand 
years,  he  descended  to  the  world  of  mankind,  and 
reigned  altogether  an  assankaya  of  years. 


\l 


10  MAHAWANSE. 

His  son  Waramandatanam-raja  reigned  an 
assankaya  of  years. 

His  son  Charanam-raja  reigned  also  an  assan- 
kaya of  years. 

His  son  Upacliaranam-raja  also  reigned  an 
assankaya  of  years. 

His  son  Chatiyanam-raja  also  reigned  an  as- 
sankaya of  years  :  this  king  resolved  to  appoint 
the  Bramin  Corakambakanam-Camoona,  who  was 
one  that  was  bred  up  at  the  same  school  with 
him,  to  the  situation  of  the  king's  supreme  ad- 
viser ;  deceiving  him  by  a  falsehood,  as  being 
senior  to  the  king's  adviser,  Capilanam-pm-o- 
hitayan ;  which  resolution  of  the  king's  being 
spread  in  the  realm,  the  inhabitants  crowded 
from  every  part,  saying,  "  We  will  see  this  day 
what  falsehood  is,  whether  it  is  white,  black,  red, 
or  blue."*  On  this  occasion  the  seer  Capilanam- 
maha  Irshan  interfered  to  prevent  the  execution 
of  the  king's  resolution,  but  it  was  in  vain  ;  so 

*  The  meaning  of  this  sentence  is  as  follows  : — the  Bud- 
hist  doctrine  teaching  that  all  good  gifts  flow  from  the  dewa 
Loka  heavens,  and  falsehood  being  unknown,  they  argued 
upon  it  as  a  gift  of  some  beneficial  nature,  and  concluded 
that  they  should  be  able  to  trace  its  origin  by  noticing  its 
colour,  which  would  at  once  refer  it  to  one  of  the  four  direct- 
ing gods,  whose  appropriate  colours  were  white,  black,  red 
or  ruby,  blue  or  sapphire. 


MAHAWANSE.  11 

tlie  falsehood  came  into  the  world,  and  the  kins: 
and  his  city  were  swallowed  up  by  the  earth.* 

This  king  had  five  sons,  and  by  the  power  of 
Ca})ilanani-irshan  one  of  them  reigned  in  the 
region  of  Hasti})ura,  one  in  Aswapura,  one  in 
Sinhapura,  one  in  Dadarapura,  and  the  other  in 
Panchrda-nuwaraya ;  their  narration  appears  in 
the  book  called  Chatiya-jatakaya ;  and  know  ye 
that,  from  this  period,  all  the  wickedness  and 
falsehood  came  first  into  the  world,  and  since 
that  time  the  kings  have  forfeited  the  divine 
assistance. 

Aloowalanam-raja,  the  eldest  son  of  the  King 
Chatiya-raja,  who  succeeded  his  father,  being 
terrified  with  the  misfortune  of  his  father,  reigned 
for  the  pubhc  welfare  and  prosperity,  so  that 
his  reign  was  an  assankaya  of  years.  His  son 
Moochalindanam-raja  also  reigned  an  assankaya 
of  years.  His  son  Sagaranam-raja  reigned  an 
assankaya  of  years ;  he  had  about  sixty  thousand 
sons,  who,  having  chvided  Jambudweepa  among 
themselves,  each  of  them  reigned  in  separate 
cities ;  and  after  a  great  number  of  years  their 
descendants  became  unknown  to  each  other,f  by 

*  The  coincidence  of  the  punislinient,  as  a  signal  display 
of  Divine  vengeance,  with  the  terrible  end  of  Korah  and 
Abiram,  is  particularly  striking  and  noticeable. 

t  Here  a  wide  and  radical  dispersion  is  hinted  at,  while 


12  MAHAWANSE. 

which  were  made  different  royal  families  from 
their  descendants ;  but  in  the  beginning  all  the 
kings  were  of  the  royal  class  called  Mahasam- 
mata. 

The  King  Sagara,  who  was  the  eldest 
amongst  the  sixty  thousand  kings,  reigned  an 
assankaya  of  years;  his  son  King  Bharata, 
reigned  also  an  assankaya  of  years;  his  son  Ba- 
geerata  reigned  the  same  number  of  years  ;  his 
son  Roochy  reigned  the  same  number  of  years  ; 
his  son  Sooroochy  reigned  the  same  number  of 
years ;  his  son  Purtapa  reigned  the  same  number 
of  years ;  his  son  Maha  -  purtapa  reigned  the 
same  number  of  years.  This  king  ordered  his 
own  son.  Prince  Dampal,  to  be  killed  at  the  age 
of  seven  months,  on  account  that  the  queen, 
having  the  child  on  her  lap,  did  not  stand  up 
from  her  seat  when  the  king  came  in  ;*  and  im- 
mediately after,  the  earth  opened  and  the  king 
was  taken  in  and  cast  into  hell :  and  since  that 

in  the  godlike  race  of  the  Mahasammata  class  we  see  many 
traces  ot"  antediluvian  record  and  history. 

*  There  must  be  some  crime  imputable  to  this  transaction 
beyond  the  mere  personal  disrespect  of  the  princess  in  not 
standing  up  at  the  entrance  of  Maha  Purtapa:  we  constantly 
read  of  the  monarchs  standing  up  and  doing  reverence  to  the 
Budhu  and  his  ministers  ;  most  probably,  therefore,  this  out- 
rage, so  signally  and  divinely  punished,  was  connected  with 
an  arrogant  assumption  of  divine  honours. 


MAHAWANSR.  13 

period  the  crime  of  murder  lias  prevailed  in  the 
world  ;  and  as  crimes  so  produced  were  always 
before  avoided  by  the  kings,  they  did  not  lessen 
their  age,  but  they  henceforth  have  lost  their 
bodily  beauty. 

The  King  Panawda,  the  son  of  the  King  Ma- 
ha-purtapa  reigned  an  assankaya  of  years  ;  his 
son  Maha-panada  reigned  also  anassan  kaya  of 
years;  his  son  Soodarsana  reigned  the  same 
number  of  years;  his  son  Maha-soodarsana 
reigned  the  same  number  of  years :  he  was  a 
Chackrawarty  king,  and  caused  to  be  made  a 
great  city,  extending  twelve  yoduns :  his  son. 
King  Neyroo,  reigned  an  assankaya  of  years  ;  his 
son.  King  Maha-neyroo,  reigned  the  same  num- 
ber of  years ;  and  his  son.  King  Asmat,  reigned  the 
same  nimiber  of  years;  so  that  Mahasammata,  Ro- 
jaya,  Wara-rojaya,  Calyanaya,  Wara-calyanaya, 
Upostaya,  Mandhatooya,  Wara-mandhfitooya, 
Charaya,  Upacharaya,  Cheytiya,  Aloochalindaya, 
Moowhalaya,  Saharaya,  Siigaraya,  Bharataya, 
Bageerataya,  Roochiya,  Sooroochiya,  Purtapaya, 
Maha-pm-tapaya,  Panadaya,  Maha-panadaya,Soo- 
darsanaya,  Maha-soodarsanaya,  Nerooya,  Maha- 
nerooya,  and  Aswamatta,  being  twenty-eight 
kings,*  reigned  an  assankaya  of  years  each  :  their 

*  It  will  be  found  that  the  Translator  has  here  varied  from 
the  previous  history,  by  introducing  three  additional  names,  of 


14  MAHAWANSE. 

constant  residence  was  in  the  three  great  cities, 
called  Cusjiwaty  -  Niiwara,  Rajayaha  -  Niiwara, 
and  Meynloo-Nuwara.  The  following  kings  by 
degrees  lessen  their  age  and  beauty. 

The  sons  and  grandsons  of  the  last-men- 
tioned king,  Asmat,  did  not  attain  to  the  age  of 
assankaya,  but  did  to  that  of  kale.  The  first  grey 
hair  appeared  upon  him :  on  seeing  the  same,  he 
resigned  the  throne  to  his  son  Makhadewa,  and 
retired  to  an  hermitage  into  the  arbour  called 
Mak'hadanam-uyana,  where  he  remained  for 
eighty-four  thousand  years,  and  from  thence  he 
transmigrated  into  the  heaven  called  Brahma- 
Lokaya;*  and  since  that  time  the  royal  title  of 
Mahasammata  was  changed  into  the  title  of 
Mak'ha-dewa. 

With  this  title  of  Mak'ha-dewa  there  were 
eighty-four  thousand  kings  from  the  descendants 
of  each  other,  all  of  whom,  on  seeing  the  grey 
hair,  retired  to  an  hermitage,  in  pursuance  to  the 
habit  of  the  former  kings,  and  afterwards  trans- 
migi-ated  into  the  heaven  Brahma-Lokaya,  after 
having  been  each  of  them  in  the  state  of  life  for 

whom  he  furnishes  no  particulars  ;  but  as  the  Cingalese  text 
has  these  names,  they  are  of  course  retained,  as  without  them 
there  would  only  be  twenty-five  from  Mahasammata  to  Asmat, 
or  Aswamatta,  as  it  is  spelt  in  the  list. 
*  See  "  Doctrines  of  Budhism,"  p.  63. 


MAHAWANSE.  15 

330,000  years :  hut  the  succeeding  kings  did  not 
retire  to  the  hermitage,  though  they  felt  the 
infirmity  of  the  old  age  in  a  greater  degree ; 
and  the  title  of  Mak'hadewa  was  changed  into 
the  title  of  Assoka ;  the  son  of  the  last  king,  Cala- 
ranjanaka,  was  Assoka ;  his  son  hore  the  title  of 
Okkfika,  since  which  time  the  royal  generation 
was  called  Okkaka  trihe. 

The  first  king  of  this  trihe  was  our  gi*acious 
Budhu,  in  his  former  existence  as  King  Ciisa ; 
after  him  one  hundred  thousand  kings  of  this 
trihe,  named  Dihpaya,  Ragooya,  Anjaya,  Assara- 
thaya  ramaya,  &c.  &c.  reigned  by  that  title,  some 
for  fifty  thousand  years,  some  for  forty  thousand 
years,  some  thirty  thousand  years,  and  so  on  by 
chminishing  periods. 

In  succession  to  those  kings  came  into  the 
reign  King  Biteesadakkata,  his  successors,  from 
time  to  time,  were  one  hundred  thousand  kings,  j 
named  Udayabhaddaya  Dananjaya,  Corawyaya 
Wedageya,  Sanjaya,  Wessantara,  Singhawahan- 
aye,  &c.  &c. :  their  age  was  ten  thousand  years 
and  downwards. 

At  the  conclusion  of  the  reign  of  the  said 
kings,  Ambatta,  the  son  of  the  King  Soojata, 
came  to  the  throne,  with  the  title  of  Treetiya 
Okkfika.  This  king  had  five  queens,  called  Masta, 
Chittra,  Jantoo,  Jalinee,  and  Wisaka  :  the  Queen 


16  MAHAWANSE. 

Hasta  had  four  sons,  named  Ulkamooka,  Coolan- 
dooka,  Hastini,  and  Sirineepura ;  and  also  five 
daughters,  called  Priya,  Supriya,  Nanda,  Wijita, 
and  Wijitasana.  This  queen  having  these  nine 
children,  departed  this  life,  and  the  king  chose 
another  beautiful  woman  in  her  room,  who  having 
been  delivered  of  a  son,  brought  him  before  the 
king  and  said,  "  See  here,  O  king,  your  son,  how 
beautiful  he  is !"  upon  which  the  king,  expressing 
his  joy,  desired  the  queen  to  ask  fi'om  him  any 
thing  that  she  wished,  which  he  would  give  her. 
The  queen  replied,  that  she  would  ask  for  it  when 
she  should  have  occasion.  When  the  said  son, 
whose  name  was  Jantoo,  had  attained  his  proper 
age,  the  queen  addressed  the  king,  by  remem- 
bering and  putting  him  in  mind  of  his  promise, 
and  requested  him  to  create  her  son  as  king ; 
but  he  being  much  offended  with  the  impro- 
priety of  her  request,  as  he  had  four  older  sons 
who  were  well  qualified  for  that  situation,  he 
desired  the  queen  to  consider  her  mistake,  and 
retired  to  his  bed-room. 

Some  time  afterwards,  the  queen  again  re- 
minded the  king  of  his  word,  at  the  same  time 
complaining  about  his  conduct  in  repealing  his 
promise.  The  king,  being  convinced  of  his  error, 
called  his  four  older  sons,  communicated  to  them 
his   engagement,    and   the    necessity   of  fulfill- 


MAHAWANSK.  17 

uv^  the  Scanie ;  and  {Icsiivd,  tlierefore,  that  they 
slioiild  take  with  tlieni  as  niucli  of  liis  peo])le  and 
treasure  as  they  wished,  and  look  for  another 
residence  ;  which  they  did  accordingly. 

The  five  daughters  of  the  king,  on  receiving 
the  information  of  the  departure  of  their  bro- 
thers, also  retired  from  the  country  and  joined 
their  brothers,  like\^^se  a  great  number  of  people 
of  different  order  and  rank,  so  that  the  place 
where  they  encam})ed  on  the  first  day  was  four 
leagues  in  circumference,  on  the  second  day 
eight  leagues,  and  on  the  third  day  twelve 
leagues. 

These  ])rinces  hanng  proceeded  some  yoduns 
with  this  innnense  body  of  men,  spoke  together 
about  their  power,  and  the  possibility  of  con- 
(juering  any  city  of  any  king  whatever  in  Jam- 
budweepa,  and  the  impropriety  of  taking  pos- 
session of  another,  and,  therefore,  that  they 
should  raise  a  new  city  on  a  solitary  place, 
which  they  accordingly  did  on  a  ground  that 
was  pointed  out  by  our  beloved  Budhu,  in  his 
existence  as  a  hermit,  by  the  name  of  Capila, 
and  named  the  same  the  city  Capila.  Then 
the  princes  ha\'ing  resolved  to  marry,  they 
thought  that  as  there  was  no  tribe  equal  to  theirs, 
and,  consequently,  they  could  not  find  husbands 
for  their  sisters,  that  thev  should  consider  their 

VOL.  I.  C 


18  MAHAWANSE. 

eldest  sister  as  their  mother,  and  the  four  other 
sisters,  according  to  their  age,  should  marry  with 
each  of  them ;  which,  accordingly,  having  cele- 
brated, each  of  the  princesses  brought  forth 
eight  sons  and  eight  daughters,  so  that  they 
brought  forth  all  together  sixty-four  children. 
These  royal  personages  changed  their  illustrious 
name  of  Okkaka  into  that  of  Sakkirja-wanseya ; 
and  of  this  class  there  were,  from  time  to  time, 
222771  kings,  after  whom  there  was  a  king, 
named  Sinhahaneo,  the  son  of  the  King  Jayesan, 
and  the  grandfather  of  a  Budhu. 

This  king  begot,  by  the  Queen  Casesin,  five 
sons,  named  Suddodana,  Amitodane,  Dotodane, 
Suckodane,  and  Gattitodane,  and  two  daughters, 
named  Amita  and  Pam'ely.  At  the  death  of  the 
king,  the  Prince  Suddodana  ascended  the  throne, 
and  in  his  reign,  with  all  happiness,  our  gracious 
Budhu,  who  was  at  that  time  in  the  heaven 
called  Toositepura,  resolved,  on  the  prayer  of 
gods,  to  come  into  the  world  of  mankind,  and, 
in  considering  what  tribe  was  proper  for  his 
birth,  he  perceived,  that  from  the  sun  descend- 
ing, the  tribe  Mahasammata  was  superior :  fi-om 
the  King  Mahasammata  to  the  King  Suddodana, 
there  were  707787  kings  in  number,  and  that 
this  tribe  would  be  suitable  for  his  birth ;  more- 
over, because  he  himself  was  of  that  tribe  in  his 


MAIIAWANSK.  1  J> 

former  existences,  and  reigned  as  king,  to  wit: 
once  by  tlie  name  of  King  INIaliasammata,  once 
by  the  name  of  Mahamandatoo  CHiackrawarti, 
once  Mahasoodarsena,  once  Mahahadawa,  once 
Timy,  once  Cusa,  once  Racoma,  once  King 
Udayebadduje,  once  King  Mahinsaka,  once  King 
Cantahary,  &'c.  &c.,  and  at  last,  that  he  was 
King  Wessantara,*  in  which  state  of  hfe  he 
having  been  charitable  and  })ions  in  a  gi-eat 
degree,  he  transmigrated  into  the  divine  world, 
called  Toosita,  where  he  was  a  divine  })rince 
Sattoosita  ;  and  he  further  perceived  that  the 
king  at  that  time,  named  Siiddodana,  was  of  the 
royal  tribe  of  Mahasammata,  and  that  he  in  his 
former  existences  having  been  very  charitable 
and  virtuous,  did  wish  to  become  the  father  of  a 
Budhu,  and  therefore  he  deserved  the  same ; 
then  he  looked  in  the  Manoepele  Loka  human 
world,  whether  there  was  a  w^oman,  who  ought 
to  have  been  wished,  for  the  time  of  100,()()() 
calpas,  to  become  the  mother  of  a  Budhu, 
being  a  person  of  the  best  family,  and  free 
from    the    day     of    her    birth     from     the     five 

*  Wessantara's  story  combines  every  feature  of  Budhist 
excellency;  its  character,  events,  developement,  and  reward, 
are  circumstantially  given  in  the  celebrated  Jutaka  of  that 
title.     "  Doctrines  of  Budliism,"  pp.  36  to  40, 


20  MAHAWANSE. 

sins  ;*  upon  which  our  Budhu  perceived  that 
the  daughter  of  Mahasupprabudda,  king  in  the 
city  Cohya,  and  named  Maha-Maya-Devve,  who 
was  at  that  time  the  queen  of  the  King  Suddo- 
dana,  was  a  person  who,  having  the  said  talents, 
deserved  to  become  his  mother. 

The  generation  of  Mahamayadewe  is  as  fol- 
lows :  That  after  the  before-mentioned  three 
generations,  named  Mahasammata,  Makahadawa, 
and  Ockawka,  there  was  the  tribe  called  Sacku- 
jawansaya ;  of  this  tribe,  was  Ockawka  the 
Third,  who  was  king  in  Capilapura,  and  had 
four  sons  :  these  four  brothers  sustained  their 
sisters ;  and  while  they  were  passing  their  days 
without  regarding  their  tribe,  their  eldest  sister 
Priya  became  leprous,  and  her  whole  body  be- 
came as  white  as  a  flower  of  koboUela  ;  upon 
which  the  princes  consulted  together  that  that 
illness  was  of  such  a  nature  that  would  infect  all 
who  associated  with  her,  which  having  terrified 
them,  they  proposed  to  the  princess  to  go  to 
amuse    themselves   in   their   country   seat,   and 

*  1.  Thou  shall  not  kill. 

2.  Thou  shall  not  steal. 

3.  Thou  shall  not  commit  fornication. 

4.  Thou  shall  not  say  any  manner  of  falsehood. 

5.  Thou  shall  not  drink  any  intoxicating  liquor. 


MAHAVVANSE.  21 

took  her  into  a  covered  carriap;e,  and  l)roup;lit 
her  into  the  midst  of  a  wilderness,  and  left  her 
in  a  cave  under  ground,  with  all  sorts  of  pro- 
visions and  every  other  thing  needful  for  her 
sui)])ort,  covered  the  cave  in  proper  order,  and 
the  })rinces  returned  with  tears  in  their  eyes. 

While  this  princess  w^as  living  in  that  state,  a 
king  of  Janibudweepa,  named  Ra\MTia,  was  seized 
with  the  same  disease;  upon  which  his  queens 
and  others  of  the  family  detested  him,  which 
tormented  the  king;  he  abdicated  his  authority 
in  favour  of  his  son,  and  entered  the  wilderness 
in  despair. 

The  king,  wandering  in  the  wilderness,  began 
to  eat  fruits,  leaves,  barks,  and  roots  of  all  trees 
he  met  with,  and  by  the  effect  of  the  same,  the 
king  was  cured,  and  his  body  became  as  bright 
as  gold  ;  then  the  king,  looking  for  shelter,  he 
found  a  cave  in  a  large  tree,  called  Kolon,  in 
which  he  dwelt*  at  night,  under  the  noise  of  the 
roaring  of  all  sorts  of  wild  animals.  On  a  cer- 
tain morning,  while  the  king  w^as  in  his  said 
residence,  a  tiger,  who  was  looking  for  his  prey, 
came  to  the  cave  wherein  that  princess  was,  and 
perceiving  the  smell  of  a  human  being,  took 
away  the  earth  with  his  feet,  raised  up  the 
boards,  saw  the  princess,  and  alarmed  her  with 
his   roaring ;    upon    which    the    terror    of   the 


22  MAHAVVANSE.     ' 

princess  made  her  shriek,  and  the  natural  fear 
of  the  beast  for  the  human  voice  made  the  tiger 
run  away.  After  sunrise,  the  king  remembering 
that  he  heard  tlie  roaring  of  the  tiger,  and  at 
the  same  time  a  human  voice  in  a  certain  di- 
rection of  the  wilderness,  he  descended  from  the 
tree,  and  in  proceeding  to  that  direction,  he  per- 
ceived the  solitary  place  wherein  the  princess 
was,  and  by  looking  in  through  the  opening 
made  by  the  tiger,  he  saw  in  the  cave  a  human 
being.  The  king  asked  her  who  she  was ;  she 
said  that  she  was  a  female ;  upon  which  the 
king,  ha\ing  informed  her  that  he  was  a  male, 
desired  her  to  come  up,  but  the  princess  refused, 
saying  that  she  was  the  Princess  Priya,  the 
eldest  daughter  of  the  King  Ockawka,  and 
though  she  should  forfeit  her  life,  she  would 
not  suffer  that  her  tribe  should  be  disgraced. 
Upon  which  the  king  rephed  that  he  was  Raw- 
ma,  the  King  of  Barenas,  so  they  both  in  com- 
parison were  just  as  the  water  of  the  river,  and 
that  of  the  rain ;  then  the  princess  said  that  she 
was  subjected  to  a  leprous  disease,  which  no 
man  ought  to  see,  therefore,  that  she  was  unfit 
to  come  out;  in  reply  to  this,  the  king  having 
informed  her  how  he  was  exposed  to  the  same 
disease  and  cured  afterwards,  he  made  a  ladder, 
let  it  down  into  the  cave,  and  by  that  means 


MAHAWANSE.  23 

took  her  out.  Then  the  king  conveyed  the 
princess  to  liis  residence,  and  administerinc!;  to 
her  tlie  same  medical  herbs  whicli  he  used, 
cured  her  in  a  short  time ;  upon  tliis,  tlie  ap- 
pearance of  tlic  })rincess's  body  became  as  beau- 
tiful as  the  flower  khiiJierij.  These  two  royal 
persons,  when  they  were  so  cured,  regarded 
each  other  witli  affection,  and  united  together 
and  begot  two  sons ;  and,  in  similar  births  of 
twins,  they  got  thirty-two  sons  within  the  time 
of  sixteen  years.  On  a  certain  day,  a  man  of 
Barenas,  while  he  was  going  through  the  wil- 
derness, having  seen  the  king,  api)roached  him 
and  inquired  whether  he  knew  him ;  the  king 
having  replied  in  the  negative,  the  man  de- 
scribed his  person,  upon  which  the  king  inquired 
fi'om  the  man  about  his  son  and  the  state  of  his 
kingdom :  while  the  man  was  complying  with 
the  king's  desire,  the  thirty-two  princes  came 
there,  whose  sight  sm-jorised  the  man  :  he  asked 
the  king  who  they  were  ?  and  when  he  was  in- 
formed that  they  were  the  king's  children,  he 
observed  to  the  king,  how  great  a  pity  it  was  to 
dwell  in  a  wilderness  with  such  children,  and 
begged  the  king  to  return  to  his  city. 

The  king  having  refused,  the  man  went  away 
and  informed  the  king's  son,  who  was  then  on 
the  throne,  of  his  father's  circumstances ;  upon 


34:  MAHAWANSE. 

which  the  son  entered    the  wilderness,  with  a 
great  multitude  of  his  people,  in  search  of  his 
father;  and  linding  him,  he  prostrated  himself 
before  the  old  king,  and  begged  him  to  return 
to  his  kingdom,  and  take  charge  of  the  govern- 
ment :  but  the  old  king  refused  his  son's  prayer; 
upon  which  the  young  king  caused  to  be  built 
there,  by  his  giants,  a  great  city  provided  with 
every  thing   necessary,  put  a  strong  guard  in 
every  direction,    and   retired   to   his  own  city. 
The  new  city,  having  been  built  on  the  spot 
where  the  tree  called  Coliya  stood,  it  was  named 
the  city  Cohya ;  and  as  the  said  princes  were 
born  in  the  habitation  on  the  Coliya  tree,  their 
tribe  is  called  Cohya-wanseya. 

While  these  princes  were  passing  their  days 
in  this  city,  the  queen  called  once  to  her  sons, 
and  told  them  that  the  four  kings  who  reigned 
over  the  country  called  Capilapoora  were  their 
uncles,  and  that  they  four  had  thirty-two  daugh- 
ters, whom  they  might  solicit  for  marriage  if  they 
chose  them ;  upon  which  the  thirty-two  princes 
sent  messengers  with  presents,  each  separately, 
to  their  uncles,  requesting  the  princesses  in  mar- 
riage ;  but  those  kings  rejected  the  request, 
upbraiding  them  for  persons  of  low  birth  and 
born  in  the  hollow  of  a  tree.  Upon  this  the 
princes,  through  secret  communication  with  the 


MAHAWANSE.  25 


princesses,  prevailed  on  tliem  to  come  to  a  cer- 
tain ])lace,  where  they  would  await  for  them  : 
so  the  princesses,  under  pretence  of  going  to 
bathe,  having  obtained  the  leave  of  their  fathers, 
joined  tlie  princes  and  proceeded  to  the  city 
Coliya;  since  wliich  time  continued  the  union 
of  the  princes  of  both  the  countries. 

These  thirty-two  princes,  having  builded 
thirty-two  palaces  with  gates,  &c.  &c.,  and  thus 
im])roved  Coliya-nuwara  in  a  great  degi-ee,  and 
each  of  them  begot  thirty-two  children,  so  that 
after  thousands  of  generations  of  this  royal  tribe 
of  Coliya  there  was  born  a  jirince  whose  name 
was  Annoosawkya-namnarendraya,  the  son  of 
the  gi-eat  King  Dendaraje,  who  was  the  gi-and- 
father  of  a  Budlm.  The  King  Annoosawkya, 
ha\ing  for  his  queen  the  Princess  Mahayasoda- 
rawdawe,  the  daughter  of  the  King  Sinhahanoo, 
begot  two  sons  named  Sup]n'al)uddaye  and  Dan- 
dapaniya,  and  also  two  daughters  named  Maha- 
mayadewe  and  ]VIaha-])rajapetiya.  These  two 
princesses  were  as  beautiful  as  goddesses.  They 
did  not  utter  an  untruth,  even  in  s])ort ;  they 
did  not  like  even  to  see  those  who  drink  toddy;* 

•  The  reference  to  this  point  as  so  sinful  is  manifestly 
grounded  on  the  passage  in  "  Budhist  Doctrine"  wherein  the 
Wassawarty  Rajah,  as  powerful  as  Sekkraia  in  the  dewa 
Loka,  and  the  adversary  of  the  respective  Budhus,  endeavoured 


26  MAHAWANSE. 

they  did  not  covet  the  others'  property;  they 
did  not  kill  even  a  louse ;  *  and  they  had  enter- 
tained a  resolution  not  to  see  a  man,  till  they 
should  see  the  man  worthy  to  their  reception. 
It  was  foretold  that  these  two  princesses  should 
bring  forth  two  princes,  one  of  whom  should 
become  a  King  Chackrawarty,  and  the  other  a 

to  deceive  Guadma,  the  Budhu  of  the  present  era,  by  means 
of  a  poisoned  toast  in  toddy.  See  "  As.  Res."  vi.  207 ;  "  Doc- 
trines of  Budhism,"  p.  60. 

*  "  A  certain  priest  conceived  a  violent  liking  for  a  beau- 
tiful robe,  which  he  preserved  most  carefully  from  being 
worn.  It  so  happened  that  when  he  died  he  was  immediately 
changed  into  a  louse,  which  took  up  its  residence  in  the 
favourite  robe.  According  to  custom,  the  other  priests  divided 
amongst  them  the  effects  of  the  deceased,  and  were  about  to 
cut  up  the  robe,  when  the  louse,  by  his  going  and  frequent 
coming,  and  by  his  extraordinary  gestures,  shewed  that  the 
division  of  the  robe  would  be  by  no  means  agreeable  to  his 
feelings.  The  priests,  being  astonished,  consulted  God  on 
the  occasion,  who  commanded  that  they  should  delay  for 
seven  days  their  intended  division,  lest  the  louse  should  be 
enraged,  and  on  that  occasion  descend  into  a  state  of  misery 
yet  more  wretched,"  —  As.  Res.  vi.  215.  Ridiculous  as  this 
extract  from  a  Budhist  sacred  book  must  appear,  it  is  not  the 
less  certain  that  any  mind  which  can  be  so  darkened  as  to 
admit  for  truth  the  fable  of  the  metempsychosis  must  there- 
with accredit  all  the  fictions  of  animals  becoming  tabernacles 
for  the  human  soul.  Strange  as  it  may  appear,  there  have  not 
been  wanting  those  who  have  turned  from  the  bright  light  of 
revealed  truth  to  these  absurdities,  even  in  the  present  era. 


MAHAWANSE.  27 

Bndlui.  This  news  being  spread  through  the 
whole  of  Janibiulweepa,  the  kings  of  sixty-two 
thousand  kingdoms  continued  to  send  presents; 
of  which  the  King  Suddodana  being  informed,  he 
resolved  that  the  two  princesses,  who  were  re- 
lated to  him,  should  not  be  given  to  any  other 
prince :  so  he  married  them  both,  and  made  them 
his  chief  queens. 

The  Queen  IMaha-mayadewe  was  in  the 
habit  of  observing  the  five  conmiandmcnts ;  she 
was  virtuous,  and  very  courteous.  In  the  time 
of  the  BudhuWipassy,  after  having  offered  of  the 
best  kind  of  red  sanders  to  Budhu,  she  longed  to 
become  the  mother  of  a  Budhu :  so  she  was  a 
woman  who  had  that  blessing  of  becoming  the 
mother  of  a  Budhu.* 

In  those  days,  our  blessed  Lord,  whilst  he 
stands  upon  the  prayer  of  gods  and  brachmas 
of  ten  thousand  worlds,  looked  in  the  human 
world  f  and  perceived  that  JMaha-mayadewe,  the 
queen  of  the  King  Suddodana,  was  a  blessed 
woman,  and  therefore  resolved  to  become  her 
son,  wliich  he  accordingly  did. 

When  he  was  born,  he  was  named  Prince 

*  The  history  here  takes  up  the  narrative  from  the  com- 
mencement of  the  digression  at  page  20,  to  exhibit  the 
descent  of  Maha-niayadewe. 

+  The  world  of  men,  as  dislinpuished  from  the  worlds  of 
gods,  serpents,  devils,  &c. 


28  iMAHAAVANSE. 

Siddarta;  he  was  esteemed  like  the  crown  of 
the  flowers  that  are  worn  on  the  head  of  all 
other  princes ;  he  married  the  Princess  Yasoda- 
radawy,  the  daughter  of  the  King  Supprahudda, 
and  lived  in  that  state  of  matrimony  for  the 
time  of  twenty-nine  years.  This  prince  lived 
in  great  friendship  with  the  King  BimhisawTa; 
the  father  of  them  both  did  the  same.  Our 
Lord  was  five  years  older  than  the  King  Bim- 
bisawi'a.  When  Prince  Rahula  was  born  for 
our  Lord,  he  retired  to  penitence*  and  suffer- 
ings, in  which  state  he  having  continued  for  the 
time  of  six  years,  succeeded  by  degrees  to  the 
wisdom  of  Budhu,  and  took  his  residence  at  the 
King  BimbisawTa,  in  the  city  Rajegaha-noowara. 
In  those  days  the  King  Bimsara,  in  the  period  of 
fifteen  years,  came  to  the  throne  at  the  death 
of  his  father,  and  reigned  with  much  prosperity. 
On  the  sixteenth  year  of  the  reign  of  this  king, 
our  Lord  Budhu  made  his  sermon.  This  king 
reigned  fifty-two  years ;  and  on  the  thirty-seventh 
year  of  his  reign  there  was  born  a  son  to  him, 
whose  name  was  Ajasat :  he  murdered  his  father, 

*  Thus  Zamolxis,  the  disciple  of  Pythagoras,  who  taught 
the  Getes  the  Budhist  doctrine,  and  whose  name,  in  theThra- 
cian  language,  means  "  skin  of  the  bear,"  the  import  of  which 
signifies  "  the  initiated,"  began  his  career  by  renouncing  the 
world,  and  assuming  the  garb  of  ascetic  life,  similar  to  the  act 
of  the  Budhu  Guadma,  as  recorded  in  this  passage. 


MAIl  WVANSK.  29 

and  reigned  thirty-two  years.  On  the  eiglitli 
year  of  the  reign  ot'tliis  king,  onr  Lord  Bndlm 
departed  this  hfe. 

The  Second  Chapter  of  the  Tribe  of  Mahasam- 
mata  in  Mahawanse. 

After  our  Lord  acquired  the  wisdom  of  Budlui, 
he  hved  forty-five  years ;  during  wliich  time,  he 
having  completed  the  performances  of  a  Budhu, 
then  retired  to  the  city  Coosinara-nuwara,  and 
there  he  departed  this  hfe.  Upon  this  occasion 
were  assembled  there  an  imumierable  multitude 
of  gods,  brachmas,  &c.,  of  thousands  of  worlds, 
together  with  sattrias,  bramins,  waissias,  sud- 
dras,  and  seven  hundred  thousand  priests.  Some 
of  these  priests  so  assembled,  and  whose  conduct 
was  not  virtuous,  having  wrapped  up  the  corpse 
in  fme  silk,  placed  it  on  the  fuel  of  sanders; 
upon  which  the  kings,  who  took  upon  them  the 
perfonnance,  laboured  during  seven  days  to 
kindle  the  fire,  with  thousands  of  valuable  fans, 
but  in  vain.  Upon  this  the  priest  named  Maha- 
cassiyapasta-^vira,  having  a})pr()ached  at  the  side 
of  the  feet  of  the  Lord,  prostrated  in  adoration  ; 
then  it  came  to  pass,  that  his  feet  appeared 
like  two  brilliants  set  in  a  wall  of  gold ;  wln'cli 
fleet  the  priest  Maha-sopterunwaliansa,  taking  on 


30  MAHAVVANSE, 

his  arms,  praised  with  seven  gat  has,  or  verses. 
Then  there  proceeded  a  flame  from  the  midst 
of  the  fuel.  From  this  fire  it  came  to  pass 
that  the  hfe  of  insects,  even  of  the  smallest 
that  were  upon  the  hal-trees  near  the  spot,  are 
not  destroyed.  On  the  top  of  this  flame  the 
birds  played,  like  the  bird  Diyakawa  on  the  cool 
water,  and  the  leaves  and  flowers  of  the  trees 
near  that  fire  did  not  wither. 

While  the  multitude  was  looking  at  these 
miraculous  appearances,  with  the  exclamation 
of  joy,  the  priest  Maha-cassiyapasta-wira  retired ; 
and  on  his  way  from  the  city  Awtoomanam-nu- 
wara  to  the  city  Coosinawra-nuwara,  he  related 
that  a  wicked  and  mischievous  priest,  who  was  an- 
gry against  the  Budhu,  because  he  told  him  once 
of  the  impropriety  of  accepting  alms  not  dedicat- 
ed to  him,  ha\ing  heard  of  the  death  of  Budhu, 
rejoiced  himself,  and  at  the  same  time  approach- 
ing each  of  the  priests  that  were  lamenting  the 
death  of  Budhu,  addressed  to  them,  saying, 
"  Well,  priest,  why  do  you  bewail  at  present  ? 
We  are  now  rid  of  that  priest  who  continually 
tormented  us  all  by  saying.  This  is  acceptable, — 
this  is  not  acceptable; — this  is  allowed  to  be 
done,  and  this  is  not; — this  is  the  fact,  and 
this  is  not  the  fact.  Consequently  we  may  do 
what  we  please ;  therefore  we  ought  to  l)e  glad, 


MAHAWANSK.  lU 

instead  of  moiirnini^."  In  conscHiuence  of  this, 
seven  days  after  the  deatli  of  Budhu,  the  high 
priest  Cassiyapastawira  expressed  liis  wish  to 
take  off  tlie  rohes  of  such  wicked  priests,  and 
to  tnrn  tlieni  out  from  tlieir  society;  Imt  he 
said  afterwards  that  it  would  be  improper  to  do 
tliat  so  soon  after  the  death  of  Budhu,  and  tliat 
lie  would  take  such  measures  as  were  required 
afterwards.  "  In  the  mean  time  it  makes  it  neces- 
sary," said  Cassiyapastawira,  "  that  the  scripture 
in  Palee  language  should  be  secured,  in  order 
that  it  should  not  be  destroyed  by  such  wicked 
])riests ;  but  if  it  is  neglected,  the  wickedness 
will  grow  more,  and  the  virtue  less ;  the  erudi- 
tion will  diminish,  and  the  ignorance  will  be  in 
force."  On  hearing  of  these  reasons,  the  persons 
in  holy  orders  addressed  to  Cassiyapastawira, 
and  said,  "If  it  is  so,  let  the  scripture  be  secured, 
by  making  the  same  into  several  parts."  To 
which  purpose  Cassiyapastawira  chose  four  hun- 
dred and  ninety-nine  priests,  and  said,  that  as 
soon  as  the  ])riest  Anandas-tawirayan  had  ob- 
tained the  power  of  disappearing,*  to  include 
him  in  the  said  number  of  })riests.     He  further 

*  The  greatest  desire  of  the  followers  of  the  Budhu  is,  by 
penances  and  sanctity,  to  become  a  Rabat,  that  is,  to  have  the 
power  of  working  miracles,  such  as,  becoming  invisible  at 
will,  appearing  in  the  air,  commanding  the  elements,  &c. 


32  MAHAWANSE. 

fixed  for  their  meeting  at  the  city  Rajegahanu- 
wera.  Then  thousands  of  kings  prepared  every 
thing  necessary  for  the  depository  of  Dawtoo,* 
by  making  a  place  for  that  pm^^ose  in  the  midst 
of  the  city,  ornamenting  the  same  with  all  sorts 
of  silk  and  linen,  flowers  and  fruits,  &c.  &c. 

The  said  Dawtoo  being  wrapped  up  with 
hundreds  of  linen,  placed  on  the  elephant  of 
state,  round  whom  stand  elephants  with  teeth, 
having  upon  them  thousands  of  umbrellas,  and 
under  the  sound  of  all  sorts  of  music,  was  carried 
to  the  city  ;  where  the  said  Dawtoo  having  been 
placed  in  the  magnificent  temple  made  for  that 
purpose,  an  armed  guard  surrounded  the  same ; 
then  followed  a  circle  of  elephants,  then  of 
horses,  and  then  of  giants  :  so  that  it  formed  a 
circle  to  the  distance  of  one  yodun  ;  and  the 
crowd  of  the  people  to  the  place  where  the 
Dawtoo  was,  will  appear  in  the  history  called 
Toopawrama  Cawtawa. 

On  the  eighth  year  of  the  reign  of  the  King 
Ajasat,  and  on  the  third  week  after  the  death  of 
Budhu,  the  priests  assembled,  departed  from  the 

*  The  Legend  of  the  Budhu  explains  this  passage  by  the 
account  that  the  Budhu,  just  before  be  expired,  gave  portions 
of  his  body  to  be  preserved  as  objects  of  veneration ;  and 
Dawtoo  imports  the  tooth,  hair,  or  any  relic  of  the  Budhu's 
person,  which  he  thus  left  for  the  worship  of  his  followers. 


MAHAWANSE.  .'J.'J 

city  of  Cusinanaw,  and  came  to  the  city  Ilaje- 
galia-niiwara.  Tliey  infoimcd  the  King  Ajasat 
of  tlieir  amval  there,  and  their  intention  to  see 
the  king,  and  to  deliver  a  sermon  ;  recjuesting, 
at  the  same  time,  a  place  of  ahode.  On  hearing 
of  this  intelhgence,  the  king  rejoiced  exceedingly, 
and  ordered  a  residence  to  he  prepared  on  the 
mountain  ^Vahahara-parkwateye,  where  the  walls 
having  been  painted  magnificently,  and  sprinkled 
with  several  sorts  of  smelling  water,  he  erected  a 
])reaching-chair  in  the  midst  of  the  hall;  and  hav- 
ing placed  a  strong  guard,  consisting  of  elephants, 
horses,  and  men,  with  arms  of  several  descriptions, 
the  king  addressed  the  priests,  saying,  "Lords, the 
residence  for  your  dwelling  is  ready;  therefore  be 
it  pleased  you  to  make  use  of  it  according  to  your 
j)leasure."  Upon  this  the  four  hundred  and  ninety- 
nine  priests,  including  the  leader  Cassiyapastawi- 
rayan,  entered  the  hall,  and  took  seats  according 
to  their  seniority,  leaving  vacant  a  seat;  which 
being  {questioned,  it  then  was  answered,  that  it 
was  left  open  for  the  priest  Anandastawirayan. 

On  this  day,  Anandastawirayan,  having  ob- 
tained the  power  of  flying  (called  raJiat),  he 
thought  to  make  it  known  to  the  assembly  of 
the  priests  in  the  hall,  in  an  extraordinary  man- 
ner :  so  in  the  midst  of  the  hall,  the  irroimd 
being  opened,  the  priest  Anandastawirayan  came 

VOL.  I.  D 


34  MAHAWANSE. 

up  through  the  opening,  and  took  his  seat  on 
the  place  that  was  left  vacant  for  him.  The 
priest  Cassiyapastawirayan  having  perceived  that 
Anandastawirayan  had  obtained  that  power  of 
rahat^  he  said,  "  That  if  at  this  time  Budhu  was 
alive,  he  would  have  given  a  shout  in  triumph  of 
Anandastawirayan ;  therefore  let  us  do  the  same 
as  he  would  have  done."  So  saying,  they  all 
gave  a  shout  three  different  times. 

Then  Maha-Cassiyapastawirayan  required 
from  the  assembly  to  know  with  what  part  of  the 
scripture  they  chose  to  begin  first;  being  replied 
that  the  part  of  the  scripture  called  Winna-pittaka* 
is  the  life  of  the  doctrine  of  Budhu,  and  if  it  is 
secured,  the  precepts  will  be  in  force  ;  therefore, 
that  they  should  begin  first  with  Winna-pittaka. 
Upon  this,  Maha-Cassiyapastawiran  desired  to  be 
informed  who  the  person  should  be  that  would 
begin  first  to  explain  Winna-pittaka.  Then  the 
assembly  answered,  saying,  that  in  the  lifetime 
of  the  blessed  Budhu,  he  had  placed  in  explain- 
ing the   high    Palee    the    priest  Upalistawira ; 

•  The  Bana  pot,  or  religious  books,  are  of  three  classes, 
a  detailed  list  of  which  will  appear  in  the  supplement  of 
Budhist  Tracts:  these  classes  are  most  important  to  the 
developement  of  the  doctrine,  as  they  are  thus  early  recog- 
nised as  being  their  scriptures.  Their  classes  are  Winna- 
pittaka,  Soottra-pittaka,  and  Abidarma-pittaka. 


MAHAWANSE.  35 

therefore  let  him  be  the  person  to  that  purpose. 
On  this  proposal,  Upalistawira  took  leave  from 
the  assembly,  ascended  the  preaching-chair  which 
was  in  the  midst  of  the  hall,  and  explained  all 
the  passages  in  Winna-))ittaka,  which  Cassiya- 
])asta\\irayan  delivered  to  the  priests,  with  direc- 
tion to  observe  the  same  punctually  by  them  and 
by  their  disciples. 

Then  the  priest  Maha-Cassiyapastawirayan 
addressed  the  assembly,  in  order  to  explain  the 
passages  in  that  part  of  the  scripture  called 
Soottra-pittaka ;  and  the  priest  Anandastawira 
ha\ing  been  recommended  to  that  purpose,  Cas- 
siyapastawirayan  inteiTogated  him  in  matters 
explanatory  of  the  passages  in  Soottra-pittaka. 
While  Anandastawira  was  going  on  illustrating 
the  doctrine  of  Budhu  in  an  admirable  manner, 
to  the  gi'eat  astonishment  of  all  the  bystanders, 
one  of  the  gods  tliat  was  present  at  this  occasion, 
amongst  the  multitude  of  dewas*  and  bragmas, 
thought  to  himself,  "  This  Anandastawira  is  a 
personage  of  the  tribe  of  Sackiya-wanseya ;  he  is 
the  vounji^er  brother  of  the  Budhu  Loutooru ;  he 
is   declared,  in  the  lifetime    of  Budhu,  to  be  a 


pe 


rson    skilled   in    hii;h    Palee  lan'j-uaf^e ;  he  is 


0""0^ 


*  Dewas,  gods  of  the  Dewa  Loka,  and  the  bragmas  of 
the  higher  heavens.     See  '*  Doctrines  of  Budhism." 


36  MAHAWANSE. 

intelligible  and  bountiful,  and  be  is  qualified  in 
his  profession  :  so  he  must  have  obtained  the 
wisdom  of  Budhu,  and  is  now  delivering  the 
doctrine  in  the  midst  of  the  priests." 

Anandastawira  perceived  by  the  inspiration* 
the  thoughts  of  the  god ;  and  feeling  unworthy 
of  such  praise,  he  declared  in  the  presence  of 
the  assembly  of  all  the  gods  that  he  had  not 
obtained  the  state  of  Budhu ;  that  he  was  a  pupil 
of  Budhu,  and  was  educated  in  the  sciences 
by  the  Budhu.  He  further  declared,  that  the 
blessed  Budhu  once,  when  he  was  in  the 
building  at  Jatawaneye,  which  was  raised  by 
the  Prince  Jatawane,  therein  had  delivered  the 
discourse  in  Soottra-pittaka ;  at  which  time  he 
having  been  present,  he  heard  it  as  he  spoke, 
but  did  not  obtain  the  state  of  Budhu :  so  he 
removed  all  the  doubts  in  the  minds  of  the  gods. 
This  declaration  pleased  very  much  the  gods 
and  the  priests;    consequently  they  all  gave  a 

*  The  celebrated  ascription  to  the  Budhu,  of  knowing  the 
past,  present,  and  future,  means  no  more  in  the  doctrine 
than  the  whole  effect  of  the  metempsychosis  operating  upon 
the  created  beings  of  his  era.  Guadma's  era  was  to  consist 
of  5000  years;  his  knowledge,  therefore,  is  in  this  book 
limited  to  this  point  of  time  :  and  thus,  also,  it  was  with  every 
other  Budhu  ;  a  very  different  species  of  belief  from  the 
sublime  declaration  of  Jehovah, — "  I  am  that  I  am." 


MAHAWANSE.  37 

shout.  Tlicii  it  came  to  j)ass  tliat  it  rained* 
sweet-snielliiig-  water,  under  the  noise  of  a 
musical  sound,  and  many  other  miraculous 
performances. 

So  the  priest  Anandastawira  thus  illustrated 
all  the  passages  that  were  submitted  to  him  by 
Maha-Cassiyapastawirayan,  and  thus  made  the 
volumes  with  the  title  of  Dierganikawye,  con- 
sisting of  sixty-two  Bana-wara,  in  thirty-four 
Soottra  of  the  three  sorts  of  rules. 


The  Third  Chapter,  called  Perterne-darivesau- 
geetij,  of  the  Book  Mahazvanse,  made  for  the 
Repentance  of  righteous  Men. 

Afterwards  Maddimenikaya,  a  book  of  Budhu's 
sermons,  being  a  part  of  Soottra-pittaka  preached 
to  men,  containing  80,000  Bana-wara,f  having 
been  compiled  and  arranged,  was  desired  to  be 
committed  to  memory  by  the  first  pupil  of  Dam- 
senewiserrint-Maha-Teroonwahansey. 

Afterwards  Saninktenikfiya,  a  })art  of  Budhu's 
seniion-book    called    Soottra-pittaka,   containing 

*  See  "  Dewa  Loka  Heavens,"  "  Doctrines  of  Rudhism," 
and  "As.  Res."  vi.  192,  for  an  explanation  of  this  occur- 
rence. 

t  A  Bana-wara  has  250  gahtas  or  verses. 


38  iMAHAWANSE. 

100  Bana-vvara  having  been  compiled  and 
arranged  in  due  order,  was  desired  to  be  com- 
mitted to  memory  by  Maha-Cassepastawirayan 
and  all  his  pupils. 

Afterwards  Angotternikaya,  a  part  of  Budhu's 
book  of  sermons  called  Soottra-pittaka,  contain- 
ing 2000  Bana-waras,  having  been  arranged  in 
due  order,  was  desired  to  be  committed  to 
memory  by  Anuruddasta-wireyan  and  his  first 
pupil. 

Afterwards  was  compiled  the  book  called 
Abidarma-pittaka,  which  was  preached  to  gods, 
and  was  arranged  in  due  order  by  500  Budhu 
priests. 

Lastly,  having  compiled  and  arranged  the 
following  inferior  books  in  due  order,  —  namely, 
Siitterniprita,  Darmepadeya,  Ittiuttekaya,  Wi- 
mane-wastuwe,  Pretewastuwe,  Theregahta,  The- 
rigahta,  Yateka,  Nirdeesa,  Pertisambidaw,  Ape- 
dawne,  Buddewanse,Chariya-pittaka,  &c.  preached 
by  all  the  priests. 

These  different  laws  were  compiled  and  com- 
pleted in  seven  months  by  Maha-cassiya-pastawira, 
with  500  principal  priests  together  with  him,  in 
order  that  they  may  last  for  5000  years. 

The  said  Maha-cassiya-pastawira,  the  chief 
priest,  and  all  the  other  inferior  priests,  who, 
like  precious  stones,  shone  with  wisdom,  after- 


MAHAWANSi:.  ;j9 

wards  <^adiuilly  deptirted  this  life,  and  bccaine 
like  quenched  lamps. 

Therefore,  men  of  wisdom  should  not  think 
of  the  vain  enjoyments  of  the  world,  and  delay 
of  doing  charity,  which  is  profitable  both  to  this 
and  the  next  world. 

The  Fourth  ChapteVy  called  Dexoemmngeety,  of 
the  Book  Mahawanse,  which  was  made  for 
the  Repentance  of  righteous  Men. 

The  King  Uddeyabadde,  the  son  of  the  afore- 
named Ajasat  the  parricide,  killed  also  his  father 
the  said  Ajasat,  and  reigned  sixteen  years. 

The  King  Anurudde,  the  son  of  the  said 
Uddeyabadde,  having  killed  his  father  Uddeya- 
badde, took  the  kingdom. 

The  King  Anurudde  was  killed  by  his  son 
Mudda,  who  took  the  kingdom  of  his  father: 
both  these  last  kings  reigned  eighteen  years. 

The  King  Nagadaseka,  having  killed  his 
father  the  said  Mudda,  had  reigned  twenty-four 
years.  When  these  kings  were  thus  reigning 
by  killing  their  fathers,  the  inhabitants  rebelled 
against  them,  and  banished  the  king  from  the 
kingdom ;  declaring,  at  the  same  time,  that  the 
tribe  of  those  kings  were  jiarricides  ;  and  after- 
wards the  i)ublic  then  chose  to  be  their  king  one 


40  MAHAWANSE. 

Susanaga,  a  minister  who  was  a  righteous  man, 
and  proclaimed  him  the  king.  He  reigned 
eighteen  years. 

The  son  of  the  said  Susanaga,  by  name 
Calasoka,  reigned  after  his  father  twenty-eight 
years. 

Afterwards  there  reigned  a  king,  called  Aja- 
tesestroo,  who  resided  at  the  city  Pateleputta : 
this  city  was  built  at  the  village  Pately,  lying 
near  the  bank  of  the  river  Ganga,*  by  a  Brahmin 
called  Wassekara,  with  an  intention  to  conquer 
the  city  Wisalamaha,  in  which  there  reigned 
7707  kings,  the  descendants  of  Brahmedatte, 
the  King  of  Barenas.  After  the  death  of  this 
king,  there  reigned  six  kings,  one  after  the 
other,  namely,  Uddeyabadde,  Annrudde,  Mudda, 
Nagadaseka,  and  Susunaga-daseka ;  after  them, 
the  King  Calasoka  on  the  tenth  year  of  his  reign, 
it  was  exactly  100  years  in  Budhu-Verouse,  or 
the  year  of  Budhu. 

*  The  whole  of  this  passage,  to  the  end  of  the  paragraph, 
is  evidently  an  interpolation  to  introduce  King  Ajatesestroo, 
as  the  six  following  kings  are  already  named  in  the  preceding 
article.  The  preceding  chapters  bring  the  reader  acquainted 
with  the  chief  events  which  occurred  in  the  first  century  of 
the  Budhist  faith,  at  that  time  spread  over  a  considerable 
portion  of  the  southern  provinces  of  India,  and  contempora- 
neous to  the  year  350  u.  c. 


MAHAWANSE,  41 

One  hundred  years  after  the  death  of  the 
Budlui,  tliere  was  a  Budlui  ])riest,  called  Ca- 
candaputtra-Yasse,  walking  about  the  \illages, 
cities,  towns,  &c.  and  going  from  place  to  place 
in  the  country  Watjy ;  who  having  learned  that 
the  Budhu  priests  residing  at  the  temple  Maha- 
wanne,  in  the  town  Wisalah,  were  going  on  with 
a  practice,  contrary  to  the  Budhu's  law,  of  ac- 
quiring* pro])erty  for  themselves,  pretending 
that  it  was  allowable  by  the  law  so  to  do ;  the 
said  priest  Yasa  proceeded  to  go  to  the  temple 
Mahawanne,  in  company  with  a  gi'eat  number  of 
priests,  to  subdue  those  perverters  who  resided 
there.  Upon  which,  one  Watjy,  a  priest,  went 
to  the  King  Calasoka,  and  addressed  him  in  the 
following  manner  :  "  O,  king !  the  priest  Yasa  is 
coming,  together  with  a  great  number  of  other 
Budhu  priests,  to  the  temple  Mahawanne, 
where  we  reside,  to  oppose  us ;  and  may  it 
please  your  majesty  to  prevent  their  proceed- 

•  As,  according  to  the  commands  of  Guadma,  his  ser- 
vants or  priests  are  prohibited  from  the  acquirement  of  any 
personal  property  whatever,  they  wholly  subsist  by  personal 
collections  daily  from  the  vicinity.  Their  Zaradow  (or  high 
priest)  when  at  Rangoon,  some  years  ago,  used,  like  other 
Rahans,  to  perform  his  rounds  barefooted,  and  to  receive 
from  door  to  door  the  rice  that  was  offered  as  alms.  See 
"  As.  Res."  vi.  277. 


42  MAHAWANSE. 

ings."  On  these  supplications,  the  king,  who 
had  no  notion  of  the  rehgion,  then  sent  his  anny 
with  orders  to  oppose  the  priest  Yasa  and 
those  who  were  with  him,  from  entering  his 
city :  this  army  was  led  by  the  power  of  deities 
through  a  wrong  road.  On  that  day,  at  night, 
the  king  happened  to  dream  that  he  was  cast 
with  his  body  and  soul  into  the  Hell  Loho- 
cumboo,  which  made  him  awake ;  and  he  could 
not  sleep  again  till  the  next  morning.  The 
next  day,  when  he  met  his  sister  Jestebaginy,  a 
priestess,  he  informed  her  of  the  same  ;  when 
she  explained  to  him  the  bad  consequences  of 
giving  power  to  such  impostors,  who  erred  them- 
selves and  were  acting  against  the  law  of  Budhu ; 
and  were  living  without  observing  the  law,  each 
according  to  his  own  pleasure :  she  further  stated, 
that  he  who  does  these  things  is  subject,  accord- 
ing to  the  saying  of  Budhu,  to  the  pains  of  the  Hell 
Lohocumboo  in  the  next  life,  and  even  in  this  he 
is  like  one  who  is  in  that  hell :  she  further  ex- 
horted the  king  to  avoid  fierceness,  malice,  pas- 
sion, and  fear,  and  to  encourage  such  priests  as 
are  pious  and  assist  in  the  diffusion  of  the  Bud- 
hu's  rehgion,  which  shall  last  for  5000  years; 
and  to  do  charity,  that  he  might  obtain  hap- 
piness in  this  and  the  next  world,  during  the 
time  of  a  calpa. 


MAIIAWANSE.  43 

« 

The  same  day,  the  king  went  to  the  city 
Wisfilah,  and  put  out  those  impostors  (in  number 
about  10,000)  from  peribrming  any  rehgious  func- 
tions ;  and  from  twelve  Lacse  of  Budhu*  priests, 
called  Rahatoons,  who  assembled  there,  the  king 
invited  Sabbe  Camy,  a  priest  of  high  order,  the 
priest  Yasa,  and  different  other  priests,  called 
Rahatoons,  altogether  700  priests,  who  assem- 
bled at  the  place  called  Wfducaw-rame,  in  the 
city  Wisfdah,  where  the  king  made  an  inquiry 
from  those  priests  touching  the  law  called  Iste- 
wirrewade,  and  Wineya,  and  connnitted  them  to 
wi-iting  in  eight  months.  At  that  time  those 
impostors  who  were  cast  out  by  the  pious  priest 
were  wandering  about  in  different  other  coun- 
tries, searching  for  aid,  and  they  found  the  King 
Mandelica,  who  was  ignorant  of  moral  duties, 
disposed  for  their  assistance  ;  whereupon,  they 
took  counsel  together  to  break  the  laws  of  the 
pious  priest,  and  to  adopt  another  by  tiiem- 
selves;  accorchngly,  they  had  formed  laws  and 
proclaimed  them  as  if  they  were  of  Budhu's 
laws,  namely,   Hamewatta,    Rajegiry,    Siddarte- 

*  There  are  three  classes  of  Budhus  :  the  Passe-Budhu, 
or  those  who  were  followers  of  the  Budhu  Gufidma ;  the 
Loutoura  Budhus,  of  which  mention  is  made  of  twenty-two, 
whose  histories  are  lost ;  and  the  chief  Budhus,  namely,  the 
predecessors  of  Guadnia  and  himself. 


44  MAHAWANSE. 

caya,  Purwesayly,  Assera-Saily,  and  Wajiriya- 
wady  Laws,  in  number  twenty-four  different  laws 
in  the  course  of  100  years :  and  in  this  manner 
they  turned  men  from  virtue  to  \ice,  as  if  the 
poisonous  fruits  called  hinnain,  which  are  as  sweet 
as  honey,  were  given  to  the  blind  to  eat.  There 
prevailed  in  the  island  of  Ceylon  two  Nicayes  or 
false  doctrines,  called  Darmerutchiya,  Sagaliya; 
but  the  doctrine  of  Budhu,  called  Istewirrewade, 
had  its  prevalence  over  gods  and  men  ever  since 
the  death  of  Budhu  up  to  this  day :  and  it  is 
unmixed  with  any  false  doctrine  whatever,  and 
is  holy  and  as  pure  as  the  stream  of  the  river 
Ganga,  the  precious  stone  jatirangay,  and  as  the 
beams  of  the  full  moon. 

The  Fifth  Chapter,  called  Tritiya-Sangitij,  of  the 
book  Maliaxoanse,  made  for  the  Repentance  of 
the  Pious. 

There  were  ten  sons  of  the  said  Calasoka  king, 
by  name  Baddesenah,  Corandewarne,  Mangu- 
reya,  Sarwatnega,  Jfdika,  Ubeca,  Satcheya,  C6- 
rawa,  Nandiwarddene,  and  Pantchewekeya,  who 
reigned  twenty-two  years. 

After  them  the  following  kings,  namely : 
Uggasenah-Nandeya,  Panducah-Nandeya,  Pan- 
ducagaty-Nandeya,  Bupala-Nandeya,  Rattepale- 


MAHAWANSE.  45 

Nandaye,  Govisanali-Naiideya,  Dasesittica-Nan- 
deya,  and  Daiie})rda-Nandeya  reigned  twenty- 
two  years  :  the  last-mentioned  king,  Danepfda- 
Nandeya,  was  killed  by  the  Prince  Chandragutta, 
of  the  city  called  Moriya,  through  the  means 
of  a  brahmin,  called  Chfinacca :  this  king  was 
an  offspring  of  one  of  the  princes  of  the  royal 
family  called  Siicca,  who  came  from  the  city 
Capilewastoe  of  Widu-damba-sangrawma  ;  and 
took  his  kingdom  Pellelup,  and  reigned  thirty- 
fom*  years.  On  his  death,  his  son.  Prince 
Bindusara,  was  proclaimed  the  king  of  the  city 
Pellelup;  he  had  100  children,  and  he  reigned 
twenty -eight  years  :  this  king,  in  his  hfetime, 
ap])ointed  his  eldest  son.  Prince  Sumana,  the 
second  king;  and  another  son,  called  Prince 
Priyadfise,  being  the  elder  son,  which  he  had  by 
one  of  his  queens,  who  was  called  Darmah,  she 
being  an  offspring  of  the  royal  family,  called 
Chory;  this  queen  had  also  another  son,  called 
Tissa,  by  her  husband  the  said  king,  who  re- 
sided at  Awantiyerra.  Being  sent  by  his  father, 
he  went  to  the  city  called  Wettisa,  which  lay 
fifty  yoduns  distance  from  the  city  Pellelup ;  in 
which  the  })rince  of  the  royal  family,  called 
Sacca,  who  ran  away  from  \\'idudaml)a  San- 
grawma,  resided,  and  was  married  to  the  princess, 
called  Wettisa,  of  the  royal  family  called  Sacca — 


46  MAHAWANSE. 

(this  princess  was  as  beautiful  as  a  heavenly 
woman,) — and  became  king  of  the  cityUdeny: 
he  had  one  son  and  a  daughter  by  his  Queen 
Wettisa.  As  this  king  was  prosperous  in  every 
thing,  he  was  styled  Asoca  Prince.  One  day 
this  king  having  learned  that  his  father  was 
infirm,  he  immediately  proceeded  and  came  to 
the  city  Pellelup,  where  he  saw  his  father ;  and 
he  lived  at  his  father's  court  and  succoured  him. 
In  the  course  of  that  time  this  prince  was  pro- 
claimed King  of  Cusumepura,  which  belonged  t6 
Pellelup,  at  his  request,  by  his  old  father.  The 
Prince  Sumana,  who  was  the  second  king  of 
Pellelup  city,  having  heard  of  this,  made  war 
against  the  new  king,  called  Asoca  of  Cusume- 
pura, and  Asoca  was  the  conqueror. 

This  conqueror  became  sovereign  king  over 
the  whole  Jambud  Dweepa,*  and  his  brother  Tissa 
was  announced  by  him  the  second  king.  Tributes 
were  paid  to  this  king  by  84,000  crowned  kings. 
He  had  16,000  pleasure  women  ;  and  one  Asandi- 
mittrah  was  his  first  queen  and  supreme  over  them. 
As  this  king  was  scarcely  less  enlightened  than  his 
brother,  he  was  called  also  by  the  name  Chande- 
soke.  It  is  said  that  this  king  received  presents 
even  from  gods,  and  was  ministered  to  by  beasts 

*  Budhu-Vcrouse  218. 


MAHAWANSE.  47 

and  birds :  in  his  reign,  there  were  usually  fed  daily 
at  his  palace,  as  it  was  done  in  the  time  of  his 
grandfather  and  father,  6000  heathen  priests.  One 
day,  the  king  happening  to  see  through  a  win- 
dow these  heathens  of  a  rough  deportment  and 
speech,  sitting  at  meat  and  giving  shouts,  thought 
within  himself  to  know  the  consequences  of  giv- 
ing this  alms,  and  therefore  sent  for  his  ministers, 
and  desired  them  to  bring  those  heathens,  who 
were  usually  fed  by  them,  into  the  town,  as  he 
was  desirous  to  give  them  alms  of  himself:  each 
of  the  ministers,  accordingly,  brought  the  dif- 
ferent awkward,  dirty,  and  base,  false  priests, 
who  were  fed  by  each  of  them  separately,  and 
introduced  to  the  king,  as  if  they  were  the 
priests,  called  Rahatoons,  who  procure  them  the 
happiness  and  blessing,  by  destroying  their  sin  ; 
upon  which  the  king  placed  cHfFerent  seats  to 
them  in  his  palace,  and  bid  them  to  sit  as  they 
pleased ;  thereupon,  these  heathens,  without 
making  the  least  difference  between  the  high 
and  the  lower  in  rank  and  age  amongst  them- 
selves, some  sat  upon  high  and  some  upon  low 
seats,  and  some  sat  on  the  floor,  by  spreading 
their  cloths  on  it :  the  king,  after  having  fed 
them  plentifully,  sent  them  away,  and  the  next 
day  he  did  the  same.  On  that  day  the  king  ob- 
served that  those  who  had  sat  on  high  seats  the 


48  MAHAWANSE. 

day  before  were  now  sitting  on  low,  and  those  who 
sat  on  low  seats,  sitting  on  high  seats ;  and  from 
the  roughness  in  their  behaviour,  he  verily  believed 
that  they  were  no  more  than  impostors.  The 
king,  who  was  searching  for  pious  priests,  in  a 
few  days  after  this,  seeing  the  Budhu  priest  Nig- 
grode,  of  the  Samenere  order,  who  happened  to 
pass  by  the  way,  and  observing  his  meek  chs- 
position  and  gentle  behaviour,  was  very  much 
pleased  with  him.  This  Niggrode  Samenere 
had  been,  in  a  former  life,  a  brother  of  the  said 
King  Asoka,  to  wit :  "  In  a  former  life  there 
were  three  brothers  in  the  city  Barenes,  who 
were  dealers  in  honey,  by  which  means  they 
had  supported  their  different  famihes ;  the  eldest 
of  them  used  to  go  to  the  interior  of  the 
country  and  buy  honey  from  different  inha- 
bitants for  retail;  the  next  brother  was  in  the 
habit  of  carrying  down  to  the  city  such  honey 
which  was  collected  by  the  eldest,  and  to  deliver 
the  store  to  the  youngest  brother,  who  sold  them 
with  profit.  In  these  days,  a  certain  Pase- 
Budhu,*  who  resided  in  a  cavern  on  the  moun- 


*  Pase-Budhu  is  an  inferior  kind  of  Budhu,  but  higher 
than  the  priests  of  any  order.  It  is  evident,  from  the  follow- 
ing particulars,  that  he  was  an  ascetic,  and  had  retired  to  the 
Himmaleh  mountains,  inhabiting  a  cavern,  and  practising  the 


.MAllAWANSE.  49 

tain  called  Gaiulenifulerre,  being  afflicted  with  a 
sore,  another  Pase-Budhu  saw  that  it  could  be 
cured  with  honey ;  and  he  came  walking  on  the 
air  from  the  mountain  to  the  gate  of  the  city, 
where  he  descended,  and  from  thence  he  pro- 
ceeded through  the  street  to  go  to  the  dealers  in 
honey :  a  certain  maid-servant,  who  passed  by 
with  a  pot  to  carry  water,  having  niet  this  Pase- 
Budhu,  she  stood  on  a  side  of  the  street,  and 
prostrated  before  him,  and  asked  him  what  had 
brought  him  there?  who  answered  and  said, 
*  Sister,  I  came  hither,  as  I  wanted  hoihey' 
Upon  which  she  shewed  him  the  honey-market, 
pointing  at  it  with  her  hand  ;  and  as  he  proceeded 
towards  it  to  beg  for  some  honey,  the  woman 
stood  still  beholding  him,  thinking  within  her- 
self, that  if  he  had  got  no  honey  at  the  market- 
place, she  would  buy  it  for  him,  though  by 
selHng  her  own  cloth.*     When  the  Pase-Budhu 

austerities  noticed  in  the  "  Life  of  Budlui,"  v.  ;  also,  "  Asiatic 
Researches,"  vi.  281  :  the  mountain  here  named  belonging 
to  the  Hemavanta  or  Himmaleh  range. 

*  This  intention  may  be  explained  by  the  habits  of  the 
Siamese,  who  are  strict  Budhists.  The  men  and  women  go 
about,  from  the  extreme  heat,  in  almost  a  state  of  nudity  ; 
and,  for  decency's  sake  only,  they  begirt  their  reins  and 
thighs,  down  to  their  knees,  with  a  piece  of  painted  cloth,  or 
sometimes  it  is  a  silken  stuff'  with  a  border  of  gold  or  silver. 
— Lou  here's  Siam,  pp.  26,  27. 
VOL.  1.  E 


50  MAHAWANSE. 

went  up  to  the  market-place  of  the  honey- 
dealer,  he,  the  dealer,  immediately  got  up  and 
came  near  to  the  Pase-Budhu,  and  having  pro- 
strated hefore  him,  took  his  patra-cup,*  and 
placing  it  down,  the  dealer  brought  a  pot  of 
honey  and  pom'ed  it  into  the  patra-cup  ;  it  was 
filled  over  and  above,  so  a  part  of  the  honey  was 
spilt  on  the  ground:  the  dealer,  who  saw  this, 
was  overjoyed  at  it,  and  prayed  thus :  '  By 
virtue  of  this  charity  of  giving  honey  filled  up 
in  this  patra-cup,  let  me,  in  my  next  life,  be  the 
sovereign  king  over  Dambedwipa,  which  is  in 
extent  10,000  yoduns ;  and  so  as  the  honey  was 
overfilled  and  fell  on  the  ground,  likewise  let 
my  influence  prevail  as  far  as  one  yodun's  dis- 
tance in  the  sky,  and  the  same  distance  under 
the  earth,  &c.'  After  which  the  dealer  handed 
the  cup  to  the  Pase-Budhu  with  gi'eat  reverence : 
the  Pase-Budhu  blessed  the  dealer  and  came  away. 
*'  Now  the  maid-servant,  who  pointed  out 
the  honey-market  to  the  Pase-Budhu,  thought 
within  herself,  that  as  the  Pase-Budhu  had  got 
honey,   she   should   offer  him  her  cloth  which 

*  The  Budhu  Patrya,  a  dish  of  the  Budhu,  is  rendered 
sacred,  as  in  the  doctrine  it  is  made  the  symbol  of  each 
Budhu  attaining  to  that  elevation,  by  partaking  of  rice  and 
flinging  the  golden  dish  into  the  river  Kasi,  which  floats 
forthwith  against  the  stream,  &c. 


MAIIAVVANSI-:.  51 

she  had,  aiul  asked  him,  with  the  usual  re- 
verence, what  the  dealer's  prayer  was.  When 
the  Pase-Budhu  had  informed  lier  of  it,  she 
begged  him  to  have  compassion  on  her  to  stay 
there  a  little  while,  and  she  innnediately  ran 
back  to  her  house,  undressed  her  cloth  which 
she  had,  by  putting  on  her  an  old  piece  of  rag, 
and  she  washed  the  cloth  which  she  had  un- 
dressed, brought  it  to  the  Pase-Budhu,  and 
offered  it  to  him  to  keep  it  under  the  patra- 
cup :  thus  doing,  she  prayed  that  she  should 
become,  in  her  next  life,  the  queen  of  the  ex- 
pected sovereign  king  of  Dambedwipa,  the  honey- 
dealer  at  that  time.  The  Pase-Budhu  said  to 
the  woman,  '  Be  it  so  to  you  as  you  have 
prayed  for;'  and  afterwards  the  Pase-Budhu 
ascended  to  the  sky  while  she  was  beholdincf, 
and  went  to  the  mountain  Gandemfiderre  in  a 
moment,  as  quick  as  if  a  bird,  called  Swarna- 
kiera,  had  flown  away,  taking  by  his  bill  a 
Dambe-fruit ;  and  he  healed  by  that  honey  the 
sore  of  the  other  Pase-Budhu. 

"  Afterwards,  on  a  certain  day,  the  three  bro- 
thers who  were  the  dealers  in  honey  came  together 
and  proceeded  to  close  their  accounts,  and  finding 
a  deficiency  of  one  pot  of  honey,  the  two  elder 
brothers  asked  the  youngest  wliat  had  become  of 
the  money   of  one  pot  of  honey ;  the  younger 


52  MAIIAWANSE. 

answered  and  said,  that  he  had  made  an  offer  of 
it  to  a  Pase-Budhu  who  came  to  beg  for  honey, 
and  that  if  they  wanted  to  be  partakers  with 
him  of  the  blessing  of  it,  they  might,  or  else,  that 
he  would  pay  them  the  value  of  it,  or  another 
pot  of  honey  instead  of  that ;  upon  which, 
*  Brother  (said  the  two  elder)  we  are  not  to 
take  from  you  the  value  of  the  honey  which  you 
have  expended;  but  had  you  sold  the  honey 
which  we  delivered  to  you,  it  would  have  been 
profitable  both  to  you  and  us;  and  what  we 
require  to  know  from  you  is,  what  kind  of  a 
person  he  was  to  whom  you  offered  the  honey  ? 
The  younger  replied  and  said,  *  You  ought 
not  to  hesitate  at  it,  because  I  gave  it  to  a 
pious  Pase-Budhu  who  had  a  yellow  robe  on.' 
'  Brother  (said  the  eldest),  low-cast  men  also 
go  under  yellow  dresses,  and  I  think  that  you 
might  have  given  it  to  such  a  one.'  '  Do  you 
tell  us  (said  the  other  elder  brother,  with  anger) 
the  good  character  of  your  Pase-Budhu  ?  do  cast 
him  over  the  sea.'  Upon  which,  the  younger 
brother  spoke  to  them  soothingly,  and  told  them 
of  the  benefits  and  blessings  which  might  be  de- 
rived by  doing  charity,  and  also  the  ill  conse- 
quences that  are  to  be  met  with  in  the  next  life 
by  sinning,  and  begged  them  not  to  call  ill 
names   to  such   Pase-Budltus ;    and   he   further 


MAHAWANSE.  O.'J 

said,  that  those  who  call  naracs  to  pious  men 
would  go  to  hell.  On  this  the  two  elder  brothers 
re])ented  themselves,  and  became  partakers  of 
tile    blessinp;  with  the  younger." 

Thus,  these  three  dealers  in  honey,  who  were 
brothers,  after  they  had  dei)arted  this  life,  by 
means  of  that  blessing  they  passed  different  lives 
by  transmigration  in  the  heaven  and  on  the  world; 
and  lastly,  in  this  hfe,  in  the  year  of  Budhu  218, 
the  younger  of  the  three  dealers  was  born  in 
Dambedwipa,  and  became  the  King  Darmasoca ; 
the  woman  who  pointed  out  the  honey-market  to 
the  Pase-Budhu  became  the  Queen  Nandimit- 
trah  of  the  said  Darmrisoca  the  king,  in  the 
same  manner  as  she  had  prayed  for ;  one  of  the 
elder  brothers  who  had  proposed  to  cast  the  Pase- 
Budhu  over  the  sea,  by  that  sin  which  he  com- 
mitted, so  saying,  he  became  but  King  of  this 
Island  of  Ceylon,  whose  name  was  Petissa  the 
Second  :  the  other  elder  brother,  who  expressed 
the  words  low-cast,  by  that  sin,  he  was  born  in 
a  hall  under  a  Naga-tree,  at  a  village  of  low-cast 
men,  near  the  city  Pelleluj)  ;*"  he  was  called 
Niggroda,  who  was  the  son  of  Sumana,  the 
second  king,  who  was  brother  to  the  Asoka 
king  by  one  father,  to  wit : 

*  The  kingdom  of  Darmasoca,  called   also  Pcllduj),  is 
properly  Pawtilicputra,  or  Patna. 


54  MAHAWANSE. 

On  the  death  of  the  above-named  King  Bm- 
dnsahara,  the  second  King  Sumana  desired  to  get 
his  kingdom,  and  fell  in  the  battle  :  when  this  was 
heard  by  his  Queen  Smnane,  who  was  then  preg- 
nant, she  fled  away  through  fear,  and  came  near 
to  a  niggi'oda,  or  naga-tree,  which  stood  near  the 
house  of  the  chief  herdsman,  in  the  village  where 
the  keepers  of  cattle  dwelt,  near  that  city.    When 
she  came  there,  the  Deity,  who  dwelt  in  the  said 
naga-tree,  called  out  to  her  by  name  to  come  to 
the  tree;  because  that  which  was  conceived  in 
her   was   a   blessed   one.      The   queen,   having 
heard  the  voice  of  the  Deity,  went  to  him,  when 
the  Deity,  by  his  power,  created  there  a  house, 
and   desiring    the  queen  to  live  in  it,  he  went 
away :  on  that  night  the  queen  brought  forth  a 
son  in  that  house,  under   the   naga-tree ;   and 
this  child,  as  he  was  born  in  the  house  which 
was  created  under  the  naga-tree,  was  called  by 
the  name  of  Prince  Niggi^oda.     The  chief  herds- 
man having  happened  to  see  this  queen,  he  had 
assisted  her  in  every  thing,  and  from  that  time 
he  had  been  serving  her  as  if  he  was  her  own 
servant,   besides   which   he   provided   her   with 
every  necessary  of  life.      In   this   manner   she 
resided  there  for  seven  years,  when  a  Budhu 
priest,  called    Mahawaruna,    brought   her    son 
Niggroda-Prince  to  his  temple,  where  the  priest 


MAHAWANSE.  55 

shaved  the  hair  of  his  liead  and  made  him  a 
lUidhii  priest;    the    same   day   the   new  priest, 
Niirurdda,    attained    the    state    of    rahat ;    this 
Niii^^rdda,   on   a   certain   niorninp;,   after   liaving 
attended  his  tutor  as  usual,  and  i)utting  on  his 
yellow  rohes,   and   takin*i^  in  his  hand  a  patra- 
cup,  ])roceeded  ^\^th  an  intention  to  go  to  the 
house  of  his  mother,  the  queen ;  the  said  Nig- 
groda  was  to  enter  the  city  of  Pellelup,  through 
the   southern   gate,    and  then  going  along  the 
street,   to  i)ass  the   eastern  gate,  to  go  to  his 
mother;    and  while  he  was  going  through  the 
city,  every  one  who  saw  him  was  much  pleased 
with  him,  hecause  he  was  of  a  meek  disposition, 
walking  in  slo^v  steps,  and  without  casting  his 
eyes   to   see    ohjects   round    ahout    him   which 
might  lay  at  the  distance  of  a  plough's  length 
from  him,  because  that  is  the  length  which  a 
])riest  is  ordained  that  he  should  cast  his  eyes  to 
see   round   him,    and   not  further.      The  priest 
who   was  thus  walking  was  seen  by  the  King 
Chandclsoca  through  a  window,  who  was  walking 
to  and   fro,  on  the  up])er  room  of  the  palace  : 
the   king,   who  saw  this  prince,  thought  within 
himself,  that  even  many  gi'own-up  men  do  not 
conduct   themselves    so   properly   as   this    little 
youth  does,  which  is  not  to  be  expected  in  a 
child  of  his  age:  on  that  account  that  he  must 


56  MAHAWANSE. 

be  a  blessed  one.  So  the  king  loved  him,  as  it 
was  the  predestination  of  the  priest,  and  then 
sent  one  of  his  ministers  to  call  the  priest. 
When  the  priest  came  to  the  king,  he  desired 
the  priest  to  sit  down  on  any  seat  he  pleased; 
the  priest  lookingr  round,  and  seeing  no  other 
superior  priests  there  but  himself,  he  went  up  to 
the  highest  seat,  and  giving  his  patra-cup  into 
the  hands  of  the  king,  and  with  the  support  of 
the  king's  hand  he  mounted  it,  and  sat  himself. 
The  king  who  observed  this,  thought  in  his 
heart,  that  the  priest  became  that  very  day 
the  first  person  of  his  palace ;  and  afterwards 
the  king  ordered  the  servants  to  give  meat  off 
his  own  table  to  the  priest.  When  the  priest  had 
done  eating,  the  king  kindly  asked  the  priest 
whether  he  knew  the  moral  laws  of  Budhu,  who 
replied,  "  Yes,  but  a  little,  as  I  am  lately  become 
a  priest."  The  king  requested  him  to  relate 
some  of  what  he  knew.  The  priest  first  of  all 
thought  in  his  heart  what  sort  of  a  sermon  that  he 
should  preach  him,  as  he  was  too  harsh,  and  had  no 
regret  in  killing  animals;  and  thought  proper  to 
preach  him  of  the  doctrine  called  Appermada- 
warga :  and  when  he  had  said  the  two  first  lines 
of  the  verse  called  Gatah  only,  the  king  was 
satisfied,  and  said  to  the  priest  not  to  tire 
himself  by  further  preaching,   and  to  make  an 


MAIIAWANSE.  57 

end  of  it.  The  priest,  after  his  preaching,  went 
away,  and  the  following  day  he  came,  together 
with  thirty-two  other  priests,  and  they  were  fed 
hy  the  king.  When  the  j^riests  had  done  eating, 
on  the  conclusion  of  the  usual  blessing  given  by 
them,  the  king  and  the  assembly  were  converted 
so  as  to  obey  unto  and  to  keep  the  five  com- 
mandments of  Budhu  :  thus  the  king  became  a 
steadfast  believer  in  the  religion  of  Budhu.  The 
king  having  paid  the  usual  reverence  to  the 
priest  Niggroda,  invited  him  and  the  other 
thirty-two  priests  to  come  the  next  day,  as  he 
wanted  to  entertain  them ;  and  since  that  time 
the  king  used  daily  to  give  alms  to  Budhu 
priests,  and  to  discontinue  the  alms  given  to  about 
60,000  impostors ;  and  in  this  manner  the  king 
caused  alms  to  be  given  constantly  in  his  palace 
to  the  priest  Niggroda  and  others,  in  number 
()0,000  Budhu  priests.  For  these  60,000  priests 
the  king  constmcted  a  temple,  called  Asokah- 
rahma;  afterwards  the  priest  Niggroda  attained 
his  twentieth  year,  and  obtained  the  priesthood, 
called  Uppesampedali.  Since  the  conversion  of 
the  king  he  was  called  l)y  the  name  Darma- 
soca;  this  King  Darmasoca  used  to  distribute 
daily,  for  the  sake  of  religion,  an  amount  of  five 
lakse. 

l)ambedwi])a,    a    part    of  the    world  wliich 


58  MAHAWANSE. 

is  under  the  control  of  this  king,  is  10,000 
yoduns  in  extent,  and  it  contains  84,000  king- 
doms, 56  gold  villages,  in  which  are  mines  of 
gold,  99,000  Drouemiikka,  and  96  kellelakses  of 
Patunugam  villages.  Besides  the  revenues  daily 
collected  in  them,  there  were  collected  each  day 
five  lakses  in  cash,  as  follows  :  at  the  four  gates 
of  the  city  Pellelup,  are  daily  collected  four 
lakses,  and  one  in  the  covut  of  justice,  which  is 
in  the  middle  of  the  city;  the  one  laksa,  col- 
lected in  the  court  of  justice,  was  apphed  for 
medical  aid  to  Budhu  priests;  and  one  out  of 
the  four  lakses  collected  at  the  four  gates  of 
the  city  was  applied  for  supplying  rice-flowers 
and  hght- offerings  to  Budhu;  one  laksa  was 
applied  to  buy  victuals  for  the  principal  priests  ; 
one  ditto  for  the  common  priests ;  and  one 
laksa  was  daily  apphed  to  defray  the  expenses 
for  supplying  the  following  to  the  priest  Nig- 
groda,  viz.  there  were  offered  to  him  early  in 
the  morning  every  day  three  siwoorus,  or  yellow 
robes,  500  ammonams  of  perfumes,  and  500 
boxes  of  flowers,  which  are  loaded  upon  an 
elephant,  and  carried  in  great  procession  ;  and 
in  like  manner,  once  at  noon  and  once  in  the 
evening,  offerings  are  made  to  the  priest  Nig- 
groda. 

The   King   Darmasoca  used  to  change  his 


MAHAWANSE.  50 

cloth  three  times  a-day,  and  at  every  time  when 
lie  chan<i;ed  his  cloth  he  never  failed  to  ask 
wlu'ther  yellow  robes  were  sent  to  the  priest 
Ni.i^grdda.  The  yellow  robes  which  tlie  priest  thus 
received  and  chani;'ed  three  times  a-day  were 
kept  apart,  and  i;iven  l)y  him  to  such  priests 
as  came  to  visit  him ;  and  in  this  manner  almost 
all  the  Budhu  priests  on  those  days  at  Dambe- 
dwipa  wore  the  yellow  robes  which  were  given 
for  charity  to  them  by  the  priest  Niggrdda ;  and 
many  priests  were  also  supported  by  him.  In 
the  fourth  year  of  the  reign  of  the  King 
Dannasoca,  his  younger  brother  Tissa,  the 
second  king,  and  the  Prince  Aggibralmia, 
the  husband  of  Sangamittrawa,  together  with 
the  number  of  Lacse  men,  put  on  yellow 
robes,  and  became  rahat  priests. 

On  a  certain  day,  the  king  having  summoned 
liis  courtiers,  and  said  thus, — "  Had  I  been  born 
in  the  days  of  Budlui,  I  would  have  offered  him 
the  whole  country  called  Dambedwipa  ;  and  had 
I  been  born  the  king  of  gods,  I  would  have 
offered  him  Nirwana ;  l)ut  as  I  was  not  born  in 
his  days,  I  desire  that  I  might  obtain  the  blessings 
by  seeing  his  person."  Upon  which  the  courtiers 
rephed  and  said,  that  there  can  be  none  wlio 
might  have  seen  Budlui,  because  it  was  then 
221    vears    since    the    deatb    of   Hudlui,   wliich 


GO  MAHAWANSE. 

makes  two  centuries ;  but  that  tliere  was  a 
covercapel  called  Maha-cala,  who  resides  below 
the  place  called  Manjerica-nagabawena,*  and 
li^^ng  from  many  centuries  back;  and  that  he 
had  seen  all  tjie  late  four  Budhus  of  this  calpa ; 
and  also  that  he  had  the  power  of  exhibiting  the 
shape  of  the  persons  of  the  different  Budhus,  if 
he  would. 

The  king,  desirous  to  see  from  the  cover- 
capel the  form  of  Budhu,  caused  to  be  made  a 
golden  chain,  which  he  took  into  his  hands,  and 
said  thus :  —  "As  tnie  as  I  am  steadfast  in  the 
belief  of  Trivideratue,f  this  golden  chain 
should  immediately  go  and  bring  the  King 
Mahacale-covercapel ;"  and,  so  saying,  the  king 
put  the  golden  chain  on  the  ground.  The 
golden  chain  immediately  pierced  the  ground, 
and  went  to  the  covercapel,  and  touched  his 
feet.  Upon  that  the  covercapel,  seeing  by  his 
heavenly  eyes,  knew  the  desire  of  the  king  ;  and 
immediately  the  King  Covercapel,  with  a  number 
of  followers,  proceeded  from  Nagabawena,  and 
came  and  appeared  before  the  king  at  his  palace. 
This  king,  then,  seeing  the  covercapel  with  his 

*  In  the  Mythology,  the  residence  of  covercapelles,  or  the 
magic  snake  kings. 

t  Trivideratue  means  the  three  precious  things,  namely, 
Budhu,  his  law,  and  the  Budhu  priests. 


MAHAWANSE.  61 

suite,  asked  who  he  was :  tlie  covercapel  said 
that  he  was  the  King  Covercapel,  called  Malia- 
kelle.  The  king  was  overjoyed  witli  that  an- 
swer, and  asked  from  the  covercapel  whether 
lie  had  seen  Budhu ;  who  said  that  he  had  seen 
all  the  four  Budhus  of  this  calpa.  The  king 
was  as  much  pleased  as  if  he  had  got  another 
kingdom,  and  bade  the  covercapel  to  sit  on  the 
tin-one ;  and  having  offered  perfumes  to  the 
covercapel,  kindly  asked  liim  to  exhibit  the 
shape  of  Budhu.  Thereupon,  the  covercapel 
said  thus : — "  I  am  endowed  with  passions,  but 
Budhu  is  without  passions ;  I  am  with  blemish,  ^x 
but  he  is  without  blemish ;  I  am  fallible,  he  is 
infallible ;  I  am  with  lust,  he  is  without  lust ;  I 
am  -svith  pride,  he  is  without  pride  ;  I  am  sinfid, 
lie  is  virtuous.  On  that  account,  neither  I  nor 
a  Maha-brachmah,  who  has  the  power  of  giving 
light  to  ten  thousand  worlds  at  once  by  holding 
fortli  his  ten  fingers,  should  be  able  to  repre- 
sent the  form  of  Budhu ;  unless,  however,  it 
be  not  offensive  to  the  character  of  Budhu." 
So  saying,  he  immediately  transfoniied  himself 
into  the  shape  of  the  first  Budhu  of  this  calpa, 
who  was  forty  cubits  high,  and  exhibited  to. the 
king  as  if  the  Budhu  was  on  the  sky  with  forty 
thousand  Rahatans,  his  followers.  On  which  the 
king,    being    overjoyed   at   seeing   tlie   form   of 


62  MAHAWANSE. 

Budhu,  cried  out  Sadoo,*  saying  that  he  had  the 
profit  of  his  hfe.  Afterwards,  the  covercapel 
transformed  himself  into  the  shape  of  the  second 
Budhu,  called  Coanahganmra,  who  was  thirty 
cubits  high,  and  exhibited  to  the  king  as  if  the 
Budhu  was  with  thirty  thousand  of  his  followers 
under  the  bo-tree ;  upon  which  the  king  and  the 
people  at  once  cried  out  Sadoo. 

Next  the  covercapel  transformed  himself  into 


*  The  word  "  Sadoo,"  or  "  holy,"  is  employed  by  the 
Budhists,  in  their  religious  assemblies,  to  express  the  highest 
approbation  of  something  delivered  by  the  officiating  priest. 
Thus,  in  a  bana  madooa,  or  preaching  tabernacle,  just  after 
the  priests  and  people  have  entered,  the  commandments  of 
Budhu  are  recited,  and  at  the  close  of  each,  all  present  put 
their  hands  together  before  their  face,  and  bow  towards  the 
square  enclosure  in  the  middle,  occupied  by  the  priests  alone, 
and  exclaim  Sadoo.  The  word  is  pronounced  as  a  spondee, 
and  in  so  animated  a  manner  as  to  have  a  fine  effect  on  the  pro- 
ceedings, as  I  had  occasion  to  witness  at  Matura,  where  the 
people  are  considered  Budhists  of  the  strictest  order.  It  has 
often  reminded  me  of  what  is  recorded  in  Nehemiah  (viii.  6), 
of  the  joyful  expressions  of  the  Jews  on  the  restoration  of 
their  religious  privileges.  The  word  in  question  seems  re- 
stricted to  sacred  matters,  for  on  other  occasions  they  say 
honda,  good,  or  bohoma  honda,  very  good ;  and  its  use  on 
the  part  of  any  person  present  is  considered  a  participation 
in  the  Budhist  system.  Hence  I  have  heard  natives  bearing 
the  Christian  name  spoken  of  with  disapprobation  for  joining 
a  Budhist  congregation  in  responding  Sadoo.  —  C. 


MAHAWANSE.  (iti 

the  shape  of  the  third  Biullui,  called  Cassepa, 
who  was  twenty  cubits  high,  and  exhibited  to  the 
king-  as  if  he  was  on  the  air  with  twenty  thou- 
sand rahats  or  Budhu  priests.  The  king  and 
the  })eople  who  saw  this  at  once  cried  out 
Sadoo !  And,  lastly,  the  covercapel  transformed 
himself  into  the  shape  of  the  fourth  or  last 
Budhu,  Gudfuna,  who  was  eighteen  cubits 
high,  and  exhibited  to  the  king  as  if  he  was 
sitting  on  Watjrasena-seat,  leaning  on  his  back 
against  the  bo-tree,  when  he  was  about  to  be 
Budhu,  after  ha\'ing  conquered  the  Mares. 

The  king  was  so  pleased  that  he  offered  the 
whole  of  Dambedwipa  to  Budhu,  and,  together 
with  16,000  of  his  pleasure-women,  beheld  with 
a  great  reverence,  during  seven  days,  the  form  of 
Budhu.  And  afterwards  the  covercapel  Maha- 
kelle  went  away  to  Nagabawena,  where  he 
resides.  The  king,  who  in  tliis  manner  daily 
increased  in  the  faith  of  Budlui,  on  a  certain 
day,  in  the  said  fourth  year  of  his  reign,  came 
to  Asoca-nllnna,  where  60,000  Budhu  })riests 
resided ;  and  after  having  offered  them  different 
things,  he  came  to  the  midst  of  the  priests,  and 
demanded  from  them,  with  tlie  usual  reverence, 
"What  number  of  maxims  does  the  Budhu's 
doctrine  contain?"  The  priests  answered  and 
said,    that    the    doctrine    called     Sapariyaptica 


64  MAHAWANSE. 

Naweloocottra-Saddarma,  which  was  preached 
for  the  use  of  his  rehgion  concerning  the  things 
which  should  happen  in  future,  is  di\ided  into 
nine  parts  called  Anga ;  and  the  same  is  sub- 
divided into  84,000  *  parts,  called  Darma-Skan- 
da.  The  king,  who  was  well  pleased  with  the 
Darma,  thought  in  his  heart  for  each  of  the 
Darma-Skanda  that  he  should  construct  a 
wihara  or  temple ;  and  in  one  and  the  same 
day  he  spent  ninety-six  kelles  in  gold,  and  built 
84,000  temples  at  each  town  of  different  84,000 
kingdoms  in  Dambedwipa. 

The  king,  having  seen  that  these  84,000 
temples  were  regularly  managed  by  the  indefa- 
tigable exertions  of  the  -same  priests  who  lived 
in  the  said  temple  Asoca-rahma,  asked  the 
priests  who  should  be  the  person  that  had  ever 
offered  the  greatest  offering  for  the  sake  of  the 
religion  of  Budhu.  The  priest  Moggally-Putte- 
Tissa-Istewira  said,  "  You  are  the  greatest 
amongst  such  auxiUary  men  in  the  cause  of  the 
Budhu  s  religion."  "  If  I  am  but  an  auxiliary" 
said  the  king,  "  /  am  not  one  of  the  society  of  the 
priesthood  of  Budhu"    The  priest  said,  "  O  king! 

*  These  are,  in  the  doctrine,  denominated  nnder  the 
general  term  of  the  Bana,  or  sermons  of  Budhu.  See  the 
Jutaka  of  Ussenataram  Raja,  in  the  "  Doctrine  of  Budhism," 
for  the  proof  of  their  supposed  sanctity. 


MAHAWANSE.  65 

you  are  not."  The  kiiijj^,  having  received  this 
answer  from  the  priest,  desired  to  know  from 
liim  tluit  if  a  man  who  had  done  so  much  hene- 
fit  in  the  cause  of  the  relipon,  and  who  was  a 
steadfast  beUever  in  it  as  liimself  was,  be  ex- 
cluded from  the  Budhu's  priesthood,  what  man 
could  be  reckoned  as  one  of  the  society  ?  The 
priest  replied  and  said  to  the  king,  that  whoso- 
ever should  cause  any  of  his  own  children,  either 
male  or  female,  to  enter  into  the  holy  state  of 
priestliood,  he  is  one  of  the  society  of  the  Bud- 
hu's priests. 

The  king,  desirous  to  be  one  of  the  society, 
looked  at  his  son  Mihidu,  who  was  twenty  years 
old,  and  asked  whether  he  was  willing?  The 
prince  said  that  he  was,  because  he  had  been 
desirous  himself  to  become  a  priest  since  that 
time  in  which  his  uncle  Tissa,  who  was  the 
second  king,  entered  into  the  state  of  priesthood. 
Whereupon  the  king  asked  the  same  from  his 
daughter  Sangamittrah,  who  was  eighteen  years 
old;  and  she  gave  the  same  answer  which  her 
brother  had  given,  because  she  was  also  desirous 
to  become  a  priestess,  since  tlio  time  that  her 
husl)and,  Aggi'i  Brahma,  the  i)rince,  had  en- 
tered into  the  state  of  priesthood.  The  king 
was  very  glad  thereat,  and  he  desired  the  priests 
to  make  his  two  cliildren  pi'iests  of  Budhu,  in 

VOL.  I.  F 


66  MAHAWANSE. 

order  that  he  might  become  one  belonging  to 
the  Biidhu's  priesthood. 

The  priests  having  accepted  the  king's  re- 
quest, they  appointed  the  priest  called  Moggaly- 
putte-Tissemahastewira  an  upaddia,  or  a  scribe, 
and  the  priest  called  Mahawdewa  Mahaste^^drre 
a  tutor,  who  made  the  prince  a  priest  of  Budlui. 
And  afterwards  they  appointed  the  priest  called 
Matjantica  MahastevNdrre  the  tutor  of  the  prince, 
who  made  him  an  uppesampedah  priest ;  and  at 
the  hall  in  which  the  prince  was  created  an 
uppesampedah,  on  the  same  day  the  new  priest 
attained  the  state  of  rahat.  And  in  the  same 
manner  the  princess  was  also  created  a  priestess : 
her  upaddia  was  the  priestess  called  Ayoepala- 
Mahameheny,  and  her  tutor  was  the  priestess 
called  Darmepaly-Biksoe ;  and  afterwards  the 
young  Samenera  priestess  Sangamittrah  became 
an  uppesampedah  priestess,  and  attained  the 
state  of  rahat.  Thus,  these  two,  the  young 
priest  and  priestess,  were  created  Budhu  priests 
on  the  sixth  year  of  the  reign  of  the  King  Dar- 
masoca ;  and  after  these  two  persons  had  entered 
into  the  state  of  Budhu  priests,  they  studied  in 
the  Budhu's  laws  contained  in  the  two  Sanga- 
yana,  and  acquired  a  perfect  knowledge  of  them 
by  the  aid  of  their  different  upaddias.  Thus,  in 
this  manner,  they  having  acquired  a  knowledge 


MAHAWANSE.  (JT 


in  Darnia*  and  Winneya,  they  became  the  first 
among  a  thousand  inferior  priests  under  the 
upaddia. 

But  in  these  days  there  were  many  priests 
who  merely  became  priests  for  the  sake  of  profit, 
because  they  had  seen  the  many  offerings  which 
were  made  to  the  wiharis  of  Budlni  by  the  people; 
and  these  priests,  being  full  of  covetous  desires, 
began  to  accpiire  property,!  and  to  do  what  they 
chose,  contrary  to  the  laws  of  Budhu.  The  King 
Darmfisoca,  who  happened  to  hear  of  this,  blamed 
60,000  priests  for  polluting  the  undefiled  religion 
of  Budhu,  and  aided  the  priest  called  Moggaly- 
putte-Tissemahstewira  to  dismiss  those  impostors 
out  of  the  holy  order  again  to  laity.  After  he 
liad  thus  purified  the  religion,  the  king  prayed  of 
the  priest  Moggaly-putte-Tissemahastewira,  who 

*  These  are  portions  of  the  Banas  or  doctrines  of  the  Budhu 
aheady  named,  as  composed  in  the  reign  of  King  Ajasat. 

t  These  actions  of  the  Rhahaans  are  completely  at  vari- 
ance with  the  conmiands  of  the  Budhu,  whereby  no  priest  is 
allowed  to  possess  any  property,  or  even  to  ask  for  his  daily 
portion  by  word  or  sign ;  he  must,  at  sunrise,  take  his  sabeit 
or  begging-dish,  and  go  through  the  village,  receiving  what- 
ever supplies  of  food  are  brought  by  the  inhabitants  :  he  must 
not  even  indicate  his  approach  by  coughing,  or  any  noise. 
This  mode  is  styled  accjuiring  iiis  livelihood  by  the  muscles 
of  his  feet,  and  shews  why  so  many  niagniHcent  temples  are 
deserted,  as  the  priests  must  of  course  always  reside  in  a 
neighbourhood,  and  follow  the  population. 


68  MAHAWANSE. 

was  the  first  amongst  60,000*  lacses  of  priests 
who  then  were  assembled  there,  and  1000  other 
rahat  priests,  that  they  might  make  a  new 
edition  of  the  laws  of  Budhu.  And  on  the 
request  of  the  king,  the  thousand  priests,^  includ- 
ing their  principal  leader  Moggaly-putte-Tisse- 
mahastewira  prepared  a  new  edition,  residing  at 
Assocarahma,  in  the  city  of  Pellelup,  and  com- 
pleted the  same  in  the  course  of  nine  months. 
Thus,  this  third  edition  was  completed  in  the 
year  of  Budhu  235,  and  in  the  reign  of  the  King 
Darmasoca  the  Seventeenth. 

The  Sixth  Chapter  of  the  Book  Mahaxvanse, 
made  for  the  Repentance  of  righteous  Men, 
called  Wijeya-gamma.X 

In  the  old  time  a  certain  princess,  the  daughter 
of  the  King  Calingoo,  one  of  the  royal  blood  of 
the  King  Calingoo-Sakritty,  of  the  country  of 
Calingo  in  Dambe-dwipa,  who  was  queen  to  the 


*  Exaggerated  numbers  are  the  usual  Oriental  mode  by 
which  a  vast  and  indefinite  multitude  are  designated. 

f  The  rahat  or  priests  gifted  to  work  miracles,  which  the 
state  of  rahat  implies. 

X  Having  brought  down  the  history  of  Budhism  in  Dam- 
be-dwipa or  India,  the  writer  now  proceeds  to  connect  with 
his  narrative  the  conversion  of  Ceylon  by  KingWijeya.  The 
narrative  exclusively  relates  to  Ceylon  for  the  next  six  chapters. 


MAHAWANSE.  ()9 

Kiiif]^  Wangoo,  of  the  country  called  Wan^^oo, 
broiii^lit  t'ortli  a  (lau<2;liter  to  this  kin^^.  Tliis 
(lau<;hter  having  attained  her  proper  age,  and 
being  very  lasci\ious,  changed  her  habit,  and 
was  wandering  abroad,  when  she  met  a 
merchant  who  was  going  to  the  country  Ma- 
gande,  and  went  along  with  him.  While  they 
were  travelling  on  the  road  through  the  wilder- 
ness  of  the  country  of  Lfida,  she  was  caught  by 
a  lion,  and  lived  with  him,  and  bore  to  the  lion 
a  son  called  Sinhabahoo,  and  a  daughter  called 
Sinhawally.  Afterwards,  the  prince  Sinhabahoo 
took  to  his  wife  his  own  sister  Sinhawally,  and 
lived  in  a  new  city  called  Sinha-pura,  constructed 
in  the  middle  of  the  wilderness  at  Lada  country. 
This  princess  had  twins  sixteen  times,  and  had 
altogether  thirty-two  children  :  the  eldest  of 
them,  \^^ijeya-rajah,  came,  on  the  day  of  the 
death  of  our  Ihulhu,  together  with  700  warriors, 
to  Lacdiway,  or  Ceylon. 

The  Seventh  Chapter  of  the  Book  JMahaxeause, 
called  W}Je//a-bisaca. 

This  King  Wijeya,  who  came  to  Ceylon,  was 
protected  by  the  god  U])ulwan,  who  was  com- 
manded so  to  do  by  Budlui ;  and  by  the  assist- 
ance of  the  demon  Cuweny,  this  king  destroyed 


70  MAHAWANSE. 

all  the  devils  who  resided  in  this  island  of  Cey- 
lon ;  and  this  island  was  called  by  him  Sinhala. 
He  afterwards  built  a  city  of  that  name  in  the 
wilderness  of  Tammannah,  and  sent  ambassadors 
to  Jambu-dwipa,  who  brought  from  Daccina- 
Madura  the  daughter  of  the  King  Pandy  and 
about  700  daughters  of  the  different  chief  men 
of  that  place,  with  a  train  of  men  of  eighteen 
different  classes,  and  also  five  different  classes  of 
workmen.  The  king  was  afterwards  married  to 
the  princess,  the  daughter  of  the  King  Pandy, 
and  was  crowned,  and  reigned  in  tranquillity  in 
the  city  Tammannah  thirty-eight  years. 

The  Eighth  Chapter  of  the  Book  Mahawanse, 
called  Pandu-zvasadewahbiseke. 

On  the  demise  of  the  King  Wijeya,  there  was 
none  from  the  royal  blood  to  govern  the  coun- 
try :  the  people  chose  one  Upetissa,  a  minister 
of  the  late  king,  to  be  their  king,  who  quitted 
the  city  Tammannah,  and  built  another  city 
called  Upetissa,  on  the  north  side  to  Anurah- 
de-pura,  and  resided  there  and  reigned  for  one 
year.  After  his  death  the  Prince  Panduwas- 
dewe,  who  was  the  youngest  of  the  three  sons 
of  Sumitta,  the  brother  of  the  late  King  Wijeya, 
which  he  had  by  his  queen  the  daughter  of  the 


MAIIAWANSE.  71 

King-  Meidoe,  came  from  tlie  city  Sinha  of  Jam- 
bii-dwipa,  with  a  train  of  thirty-two  ministers,  to 
Lacdiiva  or  Ceylon,  and  went  to  the  city  Upe- 
tissa,  and  obtained  the  kingdom  ;  but  as  there 
were  none  from  the  royal  blood  to  be  his  queen, 
he  was  not  crowned,  and  he  reigned  thirty  years 
without  being  crowned.  On  those  days  King 
Panduwfisa,  of  the  Sficca  royal  blood,  who  was 
son  to  Amitodenne,  king  of  the  ScTcca  tribe,  who 
was  the  uncle  of  our  Budlui,  quitted  the  city 
Capilewastoo  of  Widudembesangrama,  and  went 
to  the  other  side  of  the  river,  where  he  built  a 
city  called  Morep\n-a,  and  resided  there.  His 
queen  brought  forth  to  him  seven  children :  one 
of  these  seven  children,  the  princess.  Bandekas- 
sein,  in  consequence  of  some  disgust,  having 
changed  her  habit,  came  to  Lacdiiva  or  Ceylon, 
together  with  thirty-two  daughters  of  different 
chief  men  of  that  place,  where  they  saw  the 
King  Panduwas  of  Ceylon.  The  King  Panduwas, 
having  seen  this  princess  Kassein,  was  married 
to  her;  and  the  thirty-two  daugliters  who  were 
with  her,  he  caused  to  be  married  to  thirty-two 
ministers  who  arrived  with  the  king  at  the  time 
when  he  came  to  Ceylon  ;  and  on  the  same  oc- 
casion the  king  was  crowned,  with  a  great  pro- 
cession, and  lived  in  tranc[uillity. 


72  MAHAWANSE. 


The  Ninth  Chapter  of  the  Book  Mahawanse, 
called  Abeijahiseke. 

While  the  King  of  Ceylon,  Panduwas,  and  his 
queen,  were  thus  hving  together  in  happiness 
and  tranquilKty,  there  came  six  princes  to  Cey- 
lon, who  were  brothers  of  the  Queen  Bandekas- 
sein :  they  were  received  with  great  satisfaction 
by  the  King  Panduwas  and  their  sister  the 
queen  ;  and  afterwards  they  built  different  cities 
at  different  places,  wherever  they  pleased,  and 
lived  in  them,  one  of  which,  the  city  where  the 
prince  Rama  lived,  was  called  Ramegona;  the 
city  where  the  prince  Rohenna  lived  was  called 
Ruhunnoe  ;  the  city  where  the  prince  Diga  lived 
was  called  Digamanduloe ;  the  city  where  Urro- 
wella  lived  was  called  Mahawelligam ;  the  city 
where  the  prince  Wijitta  lived  was  called  Wijitte- 
Pura ;  the  city  where  the  prince  Anurahde  lived 
was  called  Anurahde-Pura.  In  those  days  the 
Queen  Bandekassein  had  borne  to  the  King  Pan- 
duwas ten  sons  and  one  daughter :  the  eldest 
son  was  called  Abeye,  and  the  daughter  Unmat- 
sit.  After  that  the  daughter  Unmatsit  of  the 
King  Panduwas  had  brought  forth  a  son  named 
Panduha-Abeye,  who  is  hereafter  to  be  men- 
tioned.    The  king,  their   father,  departed  this 


MAllAWANSE.  73 

life  after  a  tliirty  years'  reign.  Afterwards,  Prince 
Abeye,  being  the  eldest  son  of  the  late  king, 
was  crowned,  and  reigned  twenty  years. 

The  Tenth  Chapter  of  the  Booh  Mahazcanse, 
called  Pandiicah  Bayabistca. 

The  princess  Unmatsit,  daughter  to  the  late 
King  Panduwas,  had  been  married  to  the  prince 
Digamany,  the  son  of  her  uncle  Diga :  the 
above-named  Panduca-Abeye  was  the  son  of 
Unmatsit  by  her  husband  Digamany.  This 
prince,  Panduca-Abeye,  having  attained  his 
proper  age,  was  married  to  the  princess  Ratpal, 
the  daughter  of  the  King  Haracanda,  and 
crowned  in  his  thirty-seventh  year.  This  king 
had  caused  to  be  built,  towards  tlie  north  side 
of  the  place  where  the  holy  bo-tree  stands,  the 
city  Anurahde ;  he  also  made  the  lake  Bayah ; 
and  he  likewise  caused  to  be  built  different 
houses*  for  the  use  of  different  classes  of  men 
and  strangers  in  that  city ;  and  reigned  seventy 
years. 

*  Called  Ambulums. 


74 


MAIIAWANSE. 


The  Eleventh  Chapter  of  the  Book  Mahawanse, 
called  Dezvahtampiija-  Tisscibiseca. 

After  the  death  of  tlie  two  last  kings,  Pandu- 
cah-Abeye  and  his  uncle  Abeye,  the  brother  of 
the  late  King  Abeye,  called  Ganne-tisse  King, 
reigned  for  seventeen  years.  And  after  him  the 
son  of  the  late  King  Panducah-Abeye,  called 
Muttesiewe,  reigned  sixty  years :  he  made  the 
garden  Mahameoonah. 

The  son  of  the  late  King  Muttesiewe,  called 
Second  Petisse,  became  the  king  of  the  island 
of  Ceylon :  he  was  a  fortunate  king.  On  the 
day  this  king  was  crowned,  there  were  produced 
in  the  island  many  miraculous  precious  things; 
namely,  the  sea  produced  eight  sorts  of  pearls : 
the  first  sort  is  called  haye ;  the  second,  gaje ; 
third,  ameleke ;  fourth,  walleye ;  fifth,  anguli- 
mooddricah  ;  sixth,  canndepaleke  ;  seventh,  wee- 
nooke ;  and  the  eighth  sort  is  called  sbawe.  And 
there  were  produced  three  bamboos,  in  a  grove 
of  bamboo  or  huana-trees :  one  of  these  three 
bamboos  was  called  Latclhyasty,  one  Cusoo- 
masty,  and  the  other  Sacoonasty ;  and  each  of 
them  was  in  circumference  as  thick  as  the 
wheel*   of  a  coach:  the  first    of  which,  Lata- 

*  In  this  passage  the  Dewa-Loka  heavens  are  designated, 


MAllAWANSB.  75 

hyasty,  was  very  white  like  silver,  and  the 
leaves  of  it,  from  top  to  bottom,  were  as  if 
they  were  painted  ;  the  second,  of  a  golden 
colom',  and  shining  ;  the  third  which  was 
called  Cusooniasty,  was  of  a  blue  colour,  like 
a  blue  sa])})hire — it  was  so  beautiful  that  the 
different  birds  who  happened  to  look  at  it  were 
unable  to  turn  their  eyes  from  it ;  and  the  last 
of  which,  called  Sacoonasty,  was  of  black. 
These  and  other  precious  things  were  sent  by 
the  King  of  Ceylon  to  the  King  Darmasoca,  of 
Jambu-dwipa :  both  these  kings  lived  in  friend- 
ship, and  loved  each  other.  The  King  Darmfi- 
soca  had  also  sent  different  presents  to  the 
King  of  Ceylon,  and  the  consecrated  water 
called  piritpeu;  and  at  the  same  time  Darmfi- 
soca  wrote  to  the  King  of  Ceylon  that  he  was 
an  uppahseke,  who  keeps  the  connnandments 
of  Budhu ;  and  that  he  was  then  under  tlie 
protection  of  Toonuruwan,  namely,  Budhu,  his 
word,  and  his  priests ;  and  desired  the  king  of 
Ceylon  that  he  should  become  the  same.     Since 

where  the  fireworks,  mada  as  a  wheel  in  honour  of  the  deity 
of  fire,  are  typihed  :  thus  also  the  trees  are  described  under  the 
liveries  or  colours  of  the  four  Dewa-Loka  or  transmi<rratin2: 
lieavens ;  namely,  the  first  white  as  silver,  the  second  of 
golden  colour,  the  tliird  of  blue  sapphires,  and  the  fourth, 
the  Naga's  kingdom,  black. 


76  MAHAWANSE. 

the  King  of  Ceylon  had  heard  the  tidings  of 
Toonuruwan,  he  was  very  desirous  to  have 
them.  On  those  days  the  city  Anurahde  was 
hke  the  Dewa-Loka,  and  the  city  then  con- 
tained ninety  lacses  of  houses,  and  it  was 
adorned  with  elephants,  horses,  chariots,  and 
the  following  different  sorts  of  music ;  namely, 
weinah,  merthanga,  sanke,  samma,  tahla,  catja, 
and  botja. 

The  Twelfth  Chapter  of  the  Book  Alahazemise, 
called  Nahuali deasepersahde. 

In  those  days  the  above-named  chief  priest, 
Moggaly-Tisse-Maha,  who  resided  in  the  temple 
Assocah-rahme,  constructed  for  him  by  the  King 
Darmasoca  after  the  completion  of  the  above 
said  third  copy  of  the  Budhu's  laws,  called 
amongst  10,000  priests  the  following  persons  ; 
namely,  Matjantike-Maha-Terrunnanse,  Maha- 
diewa-Maha-Terrunnanse,Racsite-Maha-Terrun- 
nanse,  Yoneca-darmeracsite-Maha-Terrunnanse, 
Maha-darmeracsite-Maha-Terrunnanse,  Maha- 
racsitre-Maha-Terrunnanse,  Matj  eoma-Maha- 
Terrunnanse,  Seeneca-Maha-Ternmnanse,  and 
the  son  of  the  King  Darmasoca,  called  Mihidu- 
Maha-Terrunnanse,  who  were  the  most  able 
preachers,  and  who  had  the  power  of  walking 


MAHAVVANSt;. 


77 


on  the  sky  and  shewing  miracles ;  and  ordered 
and  said  to  them,  that  as  in  the  time  to  come 
the  country  Maddia-Mandella  will  become  deso- 
late, and  the  other  inferior  countries  will 
flourish,  on  that  account,  that  they  should  not 
think  it  enough  that  they  had  already  escaped 
from  the  dangers  of  the  world,  and  attained  the 
happiness  of  Nirwana,  but  that  they  should  go 
to  different  countries,  and  establish  in  them  the 
rehgion  of  Budhu,  by  diffusing  the  same  religion 
in  the  world,  as  acting  from  attachment  to  Bud- 
hu, who  had  given  them  such  a  great  Nirwana 
happiness.  Whereupon  the  priest  Matjantica 
Maha-Terrunnanse  proceeded  to  the  lake  Arah- 
wala,  which  was  possessed  by  the  King  Cover- 
capel,  called  Arahwala,  and  situated  between 
the  wilderness  of  Himahle-wanna  and  the  coun- 
tries Casmira*  and  Gandare;  and  when  he  came 
to  that  lake,  he  began  to  walk  to  and  fro  on 

*  This  portion  of  the  narrative  possesses  great  interest  from 
its  reference  to  the  same  point  of  Indian  history,  derived  from 
the  "Cashmere  Chronicle,"  which  is  made  so  interesting  an 
article  in  the  fifteenth  volume  of  the  "  Asiatic  Researches,"  by 
Mr.  Wilson.  The  Cingalese  text  gives  many  curious  and 
additional  particulars,  such  as  the  names  of  the  priests  who 
headed  these  Budhist  missions,  and  their  successful  labours 
for  the  extension  of  Budhism  into  the  adjacent  provinces  of 
Gandhara,  or  Candahar,  &c.  &c. 


78  MAHAWANSE. 

the  lake.  The  King  Covercapel,  who  saw  this, 
said  in  himself,  "  Who  is  this  priest  with  a  yellow 
robe,  walking  to  and  fro  on  my  lake,  and  hy  the 
dust  of  his  feet  making  unclean  the  clean  xoater  in 
my  lake  ?"  and  he  was  very  resentful  thereat, 
and  began  to  blow  venomous  smoke  at  the 
priest,  and  caused  venomous  fire  and  water 
to  rain  down  upon  him,  and  molested  him  as 
much  as  he  could;  but  when  he  could  not 
subdue  the  priest,  and  when  he  saw  the  priest's 
power  of  walking  on  the  sky,  and  the  miracles 
shewn  by  him,  the  King  Covercapel  thought 
within  his  heart  that  this  priest  might  have 
been  a  most  powerful  rahat,  and  on  that 
account  that  he  could  not  subdue  the  priest ; 
and  that  even  the  most  powerful  King  Cover- 
capelles,  more  mighty  than  himself,  namely, 
Nandopanande,  Abitjatteca,  and  Panneca,  who 
had  combated  against  rahat  priests  like  this 
one,  had  been  much  disgraced  ;  and  that  had  the 
priest,*  by  his  power,  transformed  him  into  a 

*  The  doctrine  infers,  that  the  power  of  the  Budhu  priest 
could  have  transformed  the  covercapelle  or  snake  (although 
himself  a  powerful  essence,  and  similar  to  the  snake-gods  of 
the  ancient  Ophite  doctrine)  into  an  inferior  demon,  such  as 
the  monstrous  birds,  &c.of  the  Himnialeh  ;  the  original  types 
of  the  Siinorg  of  Persian  poetry,  and  the  dragons  and  other 
monsters  of  Arabian  enchantments. 


MAHAWANSR.  79 

l)amba  or  gurrulloo,  then  that  he  had  become 
no  more  than  an  earthworm :  so  the  King 
Covercapel  thought  it  proper,  instead  of  getting 
into  disgrace  by  combating  against  the  priest, 
to  beg  his  pardon  for  what  he  had  done  to  him, 
and  directly  sought  for  the  priest's  pardon  ;  and 
afterwards  he  caused  by  his  power  to  be  made  a 
niini})allenga,  and  made  the  priest  sit  on  it :  this 
done,  the  King  Covercapel  prostrated*  himself 
before  the  priest,  and  stood  on  one  side  of  the 
priest  with  his  train  of  covercapelles  in  a  humble 
posture.  On  this  the  priest,  sitting  on  the  said 
minipallenga  like  a  Budhu,  preached  and  con- 
verted 80,000  covercapelles,  and  about  millions 
of  devils,  garrunde,  gfdundarwe,  &c.;  and  also 
the  king  of  the  devils,  called  Pandeke,  and  the 
she-devil  called  Bilhrety,  with  her  500  children, 
were    caused    to    obtain    the    happy    state    of 


*  In  this  wildly  romantic  episode  we  may  trace  the  pri- 
mitive faith  ot  Cashmere  and  its  beautiful  valley  to  have  been 
the  Ophite  or  Serpent  worship  of  antiquity:  from  these 
habits  they  were  reclaimed  to  Budhism  ;  a  step  infinitely 
advantageous,  as  there  can  be  no  comparison  between  a  mild 
and  beneficent  doctrine,  calling  only  for  the  simple  offerings 
of  frankincense  and  flowers,  and  a  faith  which  fed  often  on 
human  flesh,  and  invested  its  demons  with  pestilential 
powers.  See  the  *'  Giants  of  the  Jugandarc,"  the  '*  Rakslic 
Dala  Raja  Vali,"  p.  100,  &c. 


80  MAHAWANSE. 

sohawn.  And  after  this  was  done,  the  priest,  sit- 
ting on  the  same  seat  minipallenga,  received  the 
yearly  offerings  which  the  people  of  the  coun- 
tries called  Casmiera*  and  Gandiiraf  used  to 
give  to  the  said  King  Covercapel,  and  preached 
to  those  men  of  Casmiera  and  Gandara  who 
assembled  there,  from  the  Soottreya  called  Asi- 
wisoperne  of  Sanyoot-Sangiya,  which  was  said 
by  Budhu;  and  about  84,000  men  were  con- 
verted, and  one  lacse  of  men  were  made  priests  : 
and  afterwards  he  established  the  religion  of 
Budhu  in  the  said  Casmiera  and  Gandara 
countries. 

The  priest  Mahadiewe-Maha  Terrunnanse 
then  went  to  Mahimandelle,  and  preached  from 
Uperipanesawedawle-Dewedootesootra  of  Men- 
dumsangiya,  which  was  said  by  Budhu,  and 
caused  forty  lacses  of  souls  to  obtain  the  hap- 
piness of  Niwan ;  and  40,000  men  he  made 
Budhu  priests,  and  established  there  the  religion 
of  Budhu. 

The  third  priest,  Racsita-Maha-Terrunnanse, 
went  to  the  province  Wannewahse,  and  in  the 
presence  of  men,  while  they  were  gazing  at  him, 
he  went  up  to  the  sky ;  and,  thus  standing  on 
the  sky,  he  preached  to  them  from  Anewetagga- 
soottra   of  Sanyootsangiya,  which  was  said  by 

*  The  valley  of  Cashmere.  f  Candahar. 


MAHAWANSE.  81 

Biulhu.  He  caused  60,000  men  to  obtain  the 
liap])iness  of  Nirwcina,  70,000  men  to  be  made 
Biidhu  priests,  and  had  constructed  there  500 
great  viharis,  or  Budhu  temples. 

The  fourth  Yoneke-Darmeracsite-Maha-Ter- 
runnanse  went  to  the  province  Aperanta,  and 
lie  preached  there  from  Aggikkandopernesoottra 
of  Angottrasangiya,  which  was  said  by  Budhu ; 
and  he  caused  37,000  souls  to  obtain  the  bless- 
ing of  Nirwana  in  one  and  the  same  day ;  and 
he  also  caused  to  become  Budhu  priests  1000 
men  and  1000  women  of  the  royal  blood,  and 
he  established  the  religion  of  Budhu  there. 

The  fifth  priest,  Mahadarmeracsite-Maha- 
Terrunnawnse,  went  to  the  province  called 
Rawstra,  and  preached  from  Mahanawredecase- 
pajawteca  of  Cuddugot  Sangiya,  which  was  said 
by  Budhu ;  and  on  the  same  day  84,000  men 
obtained  the  happiness  of  Nirwana,  and  13,000 
men  became  Budhu  priests,  where  he  established 
the  Budhu's  religion. 

The  sixth  priest,  Maharacsita-Maha-Terrun- 
nawnse,  went  to  the  country  called  Yonacca; 
and  there  he  preached  from  Calecawrahme- 
Soottreya  of  the  book  Dicksangiya,  and  of  that 
part  of  it  called  Sielaskanda.  On  that  day 
170,000  souls  obtained  the  happiness  of  Nir- 
wana,   and    10,000    moov-men    became    Budhu 

VOL.   1.  G 


82  MAHAWANSE. 

priests;  and  the  said  priest  had  caused  to  be 
built  thousands  of  Budhu  temples  in  thatYonacca 
country,  and  established  there  the  religion  of 
Budhu. 

The  priest  Majjime  Maher  TeiTunnanse, 
together  with  five  Mahastewirre,  went  to  the 
province  Hemmewanta,  and  he  preached  from 
the  first  Soottreya,  called  Damsack ;  on  that 
day  eighty  kelles  of  souls  obtained  the  happiness 
of  Nirwana,  and  500,000  men  became  priests 
and  rahats. 

The  eighth  priest  Soneke  Maha-Terrun- 
nanse  went  to  the  land  called  Swarnewarna, 
where  he  saw  that  the  she-devil,  who  used  to 
devour  every  child  that  was  born  of  the  royal 
blood  in  that  country,  was  coming  to  devour  the 
infant  prince  that  was  born  on  that  day,  and  he 
cast  out  the  she-devil  and  protected  the  prince ; 
and  he  established  the  religion  of  Budhu  there 
in  such  a  manner  that  no  devil  could  do  a  mis- 
chief to  mankind;  and  he  preached  to  those 
who  assembled  there  to  see  this  wonderful  act 
of  his,  from  the  book  Brahmejawle-Soottreya ; 
and  he  caused  60,000  souls  to  obtain  the  hap- 
piness of  Nirwana,  and  3500  men  and  women  to 
be  made  Budhu  priests. 


mahawansl;.  83 


The  Thirteenth  Chapter  of  the  hook  Mahawanse, 
called  AIahni(laiC<yame. 

The  niiitli  priest,  IMihidu-niaha,  ap^reeable  to 
his  tutor's  directions,  and  to^^^ether  with  five 
otlier  grand  priests,  namely,  Ittiya  Maha-Ter- 
runnanse,  Uttiya  jNIaha-Terrunnanse,  Tambela 
IMaha-Terriinnanse,  and  Baddesawla  Maha-Ter- 
runnanse,  accompanied  with  his  nephew,  Sii- 
menaw,  a  Samenera  priest,  seven  years  of  age, 
the  son  of  his  sister  Sangamittrah,  and  another 
nephew  of  his,  called  Banduka,  who  was  to  be  a 
Budhu  })riest,  the  son  of  Dehinnan  ;  and  taking 
also  with  him  the  presents  which  his  father 
had  sent  to  the  king  of  Ceylon,  consisting  of 
things  and  religious  books,  containing  the  re- 
ligion of  Budhu,  he  ascended  into  the  sky, 
and  proceeded  to  the  island  of  Ceylon.  When 
he  and  the  others  had  descended  on  Ceylon, 
they  sat  themselves  down  in  due  order  on  a 
slab,  called  Ambetalaw,  which  lay  under  a 
sliady  mango-tree.  This  was  in  the  year  of  our 
Budlni  236,  on  the  eighteenth  year  of  the  reign 
of  the  King  Darmasoca,  and  of  the  first  year 
of  the  reign  of  Patissa  the  Second,  in  the  fif- 
teenth day  of  the  month  Poson.* 

*  Poson  is  a  lunar  month  ;   tlie  Cingalese  year  has  a 


84  MAHAWANSE. 


The  Fourteenth  Chapter  of  the  hook  Mahmcnnse, 
called  Nagarappreweesena. 

The  king,  Petissa  the  Second,  who  had  de- 
corated the  city,  and  had  been  entertaining 
many  persons  at  a  feast  for  seven  days  before 
the  arrival  of  the  priests  on  Ceylon,  got  a 
desire,  on  the  day  of  their  arrival,  because  of 
the  power  of  the  great  priest,  to  go  hunting  of 
deer  :  now  he  happened  to  come  to  that  wil- 
derness, together  with  about  40,000  followers, 
where  the  priests  were.  The  demon,  who  re- 
sided on  the  mountain,  desirous  to  introduce 
the  king  to  the  grand  priest,  transformed  him- 
self into  a  deer  of  the  Rohitte  kind,  and  ap- 
peared to  the  king  only  as  if  he  was  feeding  on 
grass.  The  king,  who  had  seen  this  pretended 
deer,  would  not  shoot  with  his  arrow  secretly, 
but  shewed  himself  to  the  deer,  with  his  bow 
and  arrow  in  his  hands,  and  when  the  deer  took 
his  flight,  he  let  fly  his  arrow  at  the  deer.  The 
demon-deer  overran  the  arrow,  and  put  the 
king  to  disgrace  ;  and  when  he  came  to  the 
rock  where  the  priest  sat  he  disappeared.     The 

calendar  of  solar  and  of  lunar  months  :  for  their  names,  &c. 
see  the  "  Doctrine  of  Budhism,"  p.  86. 


MAHAWANSE.  ^^) 

king,  wlio  followed  after  the  deer  before  any  of 
his  followers,  coming  to  the  spot  without  finding 
the  deer,  was  looking  round ;    when  the  grand 
priest,  who  saw  the  king,  thought  within  his 
heart,  that  the  king,  who  never  had  seen  priests 
with  yellow  robes,  if  he  happened  to  see  them 
all  at  once,  would  be  affrighted :   on  that  ac- 
count the  grand  priest  said  within  himself  that 
the  kinc:  should  see  none  but  himself  alone :  on 
saying  so,  he  shewed  himself  to  the  king,  and 
afterwards   called   to   him   thus :   "  Tlsse,  come 
iDito   me."     On   this,  the   king,  looking  at  the 
priest, —  (and  as  there  was  no  one  on  the  whole 
island  of  Ceylon  who  dared  to  call  him  thus,) 
he   was  much  enraged  at  it,  and  said  to  the 
priest,  "   You  bald-headed,  white -toothed  man, 
having  on  a  yellow  robe,  who  are  you?"     On 
this,  the  priest,  looking  at  him  with  compassion, 
said,   that   he    should   not   make   use   of  such 
expressions,  and  preached  to  him  by  saying  a 
gawtawa,  which    made   the   deities  of  the   wil- 
derness give  a  shout  with  joy;  and  afterwards 
the  priest  again  said  to  the  king,  that  he  had 
compassion  on  him,  and  therefore  that  he  had 
come  from  Jambudwipa  to  Ceylon,  and  that  he 
was  a  child  of  Budhu  :  he  further  said,  that  the 
very  bisse,  with  which  the  least  Budhu  priest 
had  wiped  his  feet,  had  become  the  crown  of 


86  MAHAWANSE. 

the  god  Maha-Brachma  on  those  days,  meaning 
on  the  days  of  Biidhu ;  therefore,  all  the  beings 
of  the  three  worlds  are  but  ministers  of  Toono- 
ruwan.*     The  king,  as  he  was  expecting  Too- 
noruwan,    on    hearing    the    priest    express   the 
word  "  Child  of  Budhu,"  he  was  overjoyed,  and 
dropped  down  the  weapon  which  he  had  in  his 
hands,  and  worshipped  the  grand  priest.     Soon 
after   this,    the  40,000   of  the  king's  followers 
came  to  the  king :  when  the  other  six  priests 
also  appeared  before  them,  the  king  asked  the 
priest  whence  these  six  priests  had  come  ?     The 
priest  answered  and  said,  that  they  had  come 
together  with  him,  and  had  been  there  all  the 
while,   though   the   king   could  not  see  them. 
The   king,   who    saw   this   miracle,    asked   the 
priest  whether  there  were  more  priests  at  Jam- 
budwipa :  the  priest  repeated  a  gawtah,  and  said, 
that  there  were  numberless  priests  who  could 
walk   on   the   sky   at  Jambudwipa.      The  king 
again  asked  the  priest  whether  he  had  come  to 
Ceylon   by   land   or   water?      The    priest    an- 
swered, neither  by  land  nor  water.     When  the 
king  had  understood   that  he   had  come   over 
the  sky,  the  priest  afterwards  spoke  to  the  king 
in  parables,  to  know  his  capacity.      The   two 

*  The  Budhu,  his  word,  and  the  Budhu  priests. 


MAllAWANSE.  87 

parables  which  the  priest  said  are  the  fol- 
lowinjT :  — 

Tlie  priest,  looking  at  the  mango-tree  which 
stood  there  — "  King,  (said  the  priest,)  what 
kind  of  tree  is  this  ?"  The  king  said,  "  It  is  a 
mani(o-tree." 

Priest.  "  Are  there  any  other  mango -trees 
besides  this  ?" 

King.  "  There  are  many." 

Priest.  "  Are  there  any  more  trees  but 
mango  ?" 

Kins.  "  There  are  numberless  trees  besides 


manijro. 


Priest.  "  Besides  those  different  trees  and 
the  other  mango -trees,  are  there  any  more 
trees  ?" 

King.    "  Yes,    this    mango -tree   is   one   of 

them."  ■ 

The  Second  Parable. 

Priest.  "  Have  you  got  relations  or  not  ?" 

King.  "  There  are  many." 

Priest.  "  Have  you,  or  have  you  not,  others, 
who  are  not  related  to  you  ?" 

King.  "■  There  are,  and  they  are  more  tlian 
my  relations." 

Priest.  "  Besides  your  relations  and  the 
others,  who  are  here  ?" 

King.  "  I  am." 


88  MAHAWANSE. 

After  this,  the  priest  knowing  that  the  king 
was  capable  enough  to  understand  the  Darma- 
Wineya,  he  preached  from  Hattipaddoperne- 
Soottreya  of  the  Meddumsangiya,  which  was 
said  by  Budhu ;  on  the  very  moment,  the  king 
obtained  the  state  of  S5hawn,  and  the  40,000 
men,  who  were  the  king's  followers,  were  con- 
verted. Afterwards,  the  king  invited  the  priest 
to  go  together  with  him  to  the  king's  palace, 
which  the  priest  refused,  because  he  wanted  to 
create  the  person  called  Banduke,  a  priest  that 
night;  so  the  priest  passed  that  night  on  the 
spot. 

The  king  returned  to  his  palace,  requesting 
the  priest  to  come  the  next  morning,  when  he 
should  send  his  chariot ;  and,  at  the  same  time, 
the  king  knew  from  the  Banduke,  having  pri- 
vately asked  it  of  him,  that  the  priest  Mihidu- 
maha    was    the    brother    of   Sangamitta,    who 
was  of  the  royal  blood  of  Sacca,  and  daugh- 
ter of  Chatiya-Maha  the  first  queen  of  Dar- 
masoca :  the  king  was  very  much  pleased  at  it. 
A  little  while   after  the  king  went  away,  the 
sun  set,  and  the  moon  rose.     When  the  priest 
had  shaved  the  hair  of  the  Banduke,  and  made 
him   a   priest,    who    immediately   obtained   the 
state    of  rahat ;    afterwards,    the    grand    priest 
called  to   the  priest  Sunnnena  -  Samenera,  and 


MAliAVVANSF,.  89 

desired  him  to  call  the  ^ods  to  hear  Banna,  or 
his  ])reaching :  on  this,  the  priest  Samenera 
asked  the  grand  priest  whether  he  should  call 
out  so  as  to  he  heard  hy  the  gods  of  1000 
sakwelles,  or  of  100  sakwelles,  or  of  magul- 
sakwelle,  which  is  36  lackses  10,350  yoduns  m 
circumference,  or  of  this  Silacdiwe,  or  Ceylon, 
which  is  100  yoduns  in  circumference ;  then  the 
grand  priest  desired  him  that  he  should  call  out 
only  to  be  heard  by  the  gods  of  Ceylon.  On 
this,  when  the  said  priest  Summena  had  called 
out  three  times,  so  as  to  be  heard  throughout 
the  island  of  Ceylon,  there  came  together  a 
great  number  of  deities.  The  grand  priest  made 
a  sermon  from  the  Sammitte-Paruja-Soottra, 
which  was  preached  by  Budhu,  and  he  caused 
the  number  of  one  Assankeye  of  deities  to  ob- 
tain Nirwana ;  and  also  covercappelles,  &c. 
were  converted  on  the  occasion. 

When  the  morning  came  the  next  day,  the 
priest,  without  going  in  the  chariot  which  the 
king  had  sent  him,  and  desiring  the  driver  to  go 
forward,  he  put  on  his  yellow  robes,  and  taking 
his  piitra-cup  into  his  hands,  he  ascended  into  the 
sky,  in  company  with  the  other  six  rahat  priests, 
and  came  and  descended  at  the  })lace  called  Co- 
lomhototte,  leaving  behind  the  chariot  and  its 
driver;  from  whence  he  proceeded  towards  the 


90  MAHAWANSE. 

eastern  gate  of  the  city.  The  king,  who  knew 
this,  came  to  meet  the  priests,  and  afterwards 
he  conducted  them  to  his  palace  with  the  usual 
ceremony.  The  priest,  after  he  had  done  eat- 
ing, sitting  on  a  sumptuously  adorned  throne,* 
made  a  sermon  from  the  book  called  Wirnane- 
wastoo  Pretewasto,  and  Saddesauyout-Soottra : 
on  hearing  this  sermon,  Anulah  Deva,  the 
queen,  together  with  500  other  queens,  obtained 
the  state  of  Sohan ;  after  which  the  priest  went 
to  Hastisawlawe,  and  in  the  afternoon  a  preach- 
ing chair  was  made  for  the  priest,  on  which  he 
made  a  sermon  from  the  book  of  Deewedooto- 
Soottraye,  and,  on  hearing  the  sermon,  1000 
men  obtained  the  state  of  Sohan. 

The  Fifteenth  Chapter  of  the  hook  Mahawanse, 
called  Mah awlhdrepertiggrahane. 

The  priest  went  afterwards  to  the  place 
called  Nandaw  Ooyenne,  a  garden,  which  is  si- 
tuated on  the  south  of  the  city ;  there  he  made 
a  sermon  from  the  book  Upperypannawseye 
Balepandite-Soottre  of  Medumsangiya,  which 
was  preached  by  Budhu,  whereby  he  caused 
about  1000  women  of  high  birth  to  obtain  the 

*  Meaning  the  Minnapalanga,  or  Budhu's  seat. 


MAHAWANSE.  91 

state  of  Sohan.*  The  priest  passed  that  nij^ht  at 
JNIaliamewoonah-Ooyenne  ;  and  the  next  day, 
in  tlie  niorninp;,  he  received  as  "an  offer  the  said 
Maliamewoona  -  Oovenne  from  the  kini?  ;  and 
after  the  priest  had  shewn  the  king  many  mi- 
racles, the  king  was  converted ;  and  from  thence 
tlie  priest  went  to  the  palol-tree,  which  stood 
on  the  ])hice  called  Rawsey  -  Mawleke,  upon 
which,  by  providence,  it  was  assigned  that  a 
great  number  of  priests  should  happen  to  as- 
semble there ;  from  thence  he  went  to  Dantaw- 
darrene,  a  place  which  is  holy ;  from  thence  to 
the  place  where  the  holy  bo-tree  should  be 
planted ;  from  thence  to  the  great  tree  Maha- 
midel,  where  Ldwamahapazmje  shall  be  con- 
structed ;  from  th(?nce  to  Pritlawgayewanne- 
Pennembemaluwe ;  from  thence  to  Chatussawle, 
where  many  rahat  priests  should  happen  to  get 
their  \ictuals ;  and  from  thence  he  went  to  the 
holy  place  called  Ratnemawlekcstawna,  where 
Ruwanwelly  -  Mahaseya  had  lieen  constructed, 
this  place  being  a  place  wliich  was  dedicated  to 
different  I^udhus  and  raliat  ])ricsts  ;  there  the 
priest  made  an  offering  of  jessamine  flowers. 
Upon  that  the  earth  roared  tlu*ee  times,  and 
afterwards  the  priest  related  to  tlie  people  the 

*  The  state  of  those  who  renounce  all  worldiv  desires. 


92  MAHAWANSE. 

different   stories   of  the   four  different  Budhus 
(who  were  the  Budhus  of  this  calpa),  by  name 
Cawsende,    Conawgamme,  Cawsepa,  and  Gou- 
tama   the   last ;    and   how   they   formerly   had 
come  to  this  island  of  Ceylon,  and  of  their  vi- 
siting of  the  said  eight  places;   and  afterwards 
the  priest  shewed  the  people  a  great  many  mi- 
racles there,  and  returned  to  the  king's  palace, 
where  he  took  his  victuals :  afterwards,  he  made 
a  sermon   from  the  book   called   Angikkando- 
pernesoottraye  of  Angottre-Sangiye,  and  caused 
1000  men  to  obtain  the  happiness  of  Nirwana ; 
the  third  day  he  made  a  sermon  from  the  book 
Asiwisoperne-Soottreye,  and  caused  1000  men 
to  obtain  the  state  of  Sohan.     The  fourth  day 
he  made  a  sermon  from  the  book  Arrewetanga- 
Soottreya,  and  caused  1000  men  to  obtain  the 
happiness  of  Nirwana;   so  the  priest  preached 
on  the  fifth,  the  sixth,  and  the  seventh  days  in 
this  manner.     He  caused  altogether,  in  these 
seven  days,  8500  souls  to  obtain  the  happiness 
of  Nirwana ;  and  as  the  priest  preached  during 
these  seven  days  at  the  garden  called  Nendun- 
wanneooyena,  the  said  garden  was  called,  since 
that  time,   by  the   name  Jotiwane.      The  first 
house,  called  Tissawi'awme,  which  was  built  for 
the  said  priest  Mihidumaha,  in  the  garden  Ma- 
hamewoonah,  was  afterwards  called  by  the  name 


MAHAWANSE.  93 

Caliipca\\7)iriwenne ;  it  was  so  called  because  the 
walls  of  the  house  being  newly  built,  they  were 
wet,  and  dried  by  fire,  and  by  means  of  the 
smoke  they  became  black.* 

The  king  caused  to  be  built  a  great  hall  at 
the  two  places,  called  Maha-Bodistawneye  and 
Lowamahapawyastawneye,f  and  several  other 
buildings,  called  Lajiabatgaya  Bathalgaya,  &c. ; 
and  he  also  caused  to  be  built,  at  many  different 
places,  Budhu  temples,  resting-houses,  inns,  and 
made  different  ponds  and  wells,  of  which  the 
temple,  constnicted  at  the  pond  where  the 
grand  priest  used  to  wash  himself,  was  called  by 
the  name  Nahanne-Piriwena ;  the  temple  con- 
structed at  the  place  where  the  priest  used  to 
walk  to  and  fro,  was  called  Sackman  -  Piri- 
wenna  ;  the  temple  built  at  the  place  where  the 
])riest  usually  sat  was  called  Palagga-Piriwenna ; 
the  temple  constructed  at  the  place  where  many 
deities  came  and  ministered  to  the  priest,  was 
called  Marruganne- Piriwenna ;  the  building, 
called  Suluwagaya,  constructed  by  Dicksanda, 
the  gi'aiid  minister  of  the  King  Patisse  the 
Second,  was  called  Dicksanda-Senewiyah-Piri- 
wenna. 

*  Black  is  in  Cingalese  called  callii. 

t  A  celebrated  stone  preaching-hall  at  Anuradhe-Pura. 


94  MAHAVVANSE. 


The  Sixteenth  Chapter  of  the  book  Mahawanse, 
called  Cheetiija-Parwetta  Wihawre-pert'/ggra- 
hana. 

The  gi'ancl  priest,  after  having  tarried  in  the 
great  temple,  which  was  sumptuously  adorned, 
for  the  space  of  twenty-six  days,  on  the  thir- 
teenth day  of  the  month  of  Esfalla,  or  July, 
came  to  the  king's  palace,  where  he  dined,  and 
preached  from  the  book  Appermawde  Soottreya; 
from  thence  he  went  to  the  rock  Meentalaw, 
and  there,  at  the  pond  Nawga-Chatucka,  he 
announced  to  the  King  Wassupenawyickandi, 
where  the  king's  nephew,  Aritta,  the  grand  mi- 
nister, and  his  brothers,  and  others,  altogether 
fifty  in  number,  were  created  priests  by  the 
grand  priest,  who  obtained  the  state  of  rahat 
on  the  spot:  and  the  king  caused  to  be  hewn, 
in  the  rock  Meentalaw,  a  cavern,  around  the 
Dawgabba,  or  cone,  called  Carandeke  ;*  and 
after  the  same  was  ornamented  by  painting  in 
different  colours,  it  was  offered  by  the  king  to 
the  grand  priest,  on  the  full-moon  day  of  the 
montli    of  Esfalla,   or  July.     The  grand  priest 

*   Its  swelling  dome  is  typical  of  the  cope  of  the  sky,  or 
the  atmospherical  region  of  the  Jugandere. 


MAHAWANSF-,.  95 

afterwards  made  thirty-two  partitions  in  it ;  and 
in  the  nialnwa,  or  hall,  called  Tunihernp,  which 
is  one  of  the  partitions,  he  created  the  newly- 
made  fifty  priests  Upesam])edah.  The  grand 
priest  Mihidooniaha,  together  with  sixty-two 
rahat  priests,  resided  in  the  cavern  of  Meen- 
talaw,  and  used  to  preach  to  the  king  and 
others :  thus  the  deities,  men,  and  women,  inha- 
biting in  this  island  of  Ceylon,  had  acquired 
gi'eat  blessings  from  the  gi'and  priest. 

The  SeveiiteentJi  Chapter  of  the  hook  Alahazuanse, 
called  Darctoo-Awgama. 

The  King  Patisse  the  Second,  sent  to  Jam- 
budwipa  the  priest  Sumena -'Samenera,  who 
brought  from  the  King  Darmasoca,  of  Jam- 
budwipa,  the  patra-cup  of  Budhu,  made  of 
stone,  and  filled  fidl  of  dawtoo,  or  bones,  of 
Budhu,  and  that  which  was  in  the  possession  of 
the  King  Darmasoca  ;  and  the  said  priest  also 
brought  the  bone  of  Budhu,  called  Dakunoo- 
Accudawtoo,  which  was  in  the  possession  of  the 
god  Sekkraia ;  and  afterwards  the  King  Patisse 
the  Second  had  constructed  a  conical  building, 
called  Pupawrahme,  within  which  the  said  bone 
Accudawtuwa  was  deposited.  On  the  day  when 
it  was  deposited,  the  king  decorated  tlie  whole 


96  MAHAWANSE. 

city,  as  if  it  was  the  Dewa-Loka  of  Sekkraia,  and 
he  himself  put  on  his  kingly  robes,  and  went 
with  a  great  multitude  of  people  to  the  great 
temple  before  the  bone  was  deposited;  when 
the  bone  itself  ascended  to  the  sky  and  shone 
like  the  sun,  and  shewed  the  same  miracle, 
called  Yamamahapelleharre,  or  Yamecapprawti- 
hawriye,  which  had  been  shewed  by  Budhu  at 
the  tree  called  Gandebbe,  in  the  city  Sewat; 
and  the  said  bone  afterwards  descended  from 
the  sky  on  to  the  head  of  the  King  Patisse  the 
Second :  on  this,  the  king  gave  a  shout  with 
joy,  and  deposited  it  in  the  said  conical  builchng 
Pupawi'ahme.  As  soon  as  the  bone  was  de- 
posited in  it,  the  earth  swelled  up  and  roared, 
and  at  the  same  time  it  began  to  rain  down 
nectar  from  heaven,  and  the  deities  and  men 
gave  a  shout,  saying,  Sadoo.  The  king's  bro- 
ther, called  Malthabeya,  who  had  seen  the  mi- 
racle shewn  on  that  day,  together  with  1000 
men,  became  priests,  and  obtained  the  state  of 
rahat ;  and  likewise  30,000  men  of  the  city  and 
suburbs  became  priests.  A  temple  was  also 
constructed  at  this  place  where  the  bone  was 
deposited. 


.MAMAWANSi;.  97 


The  Eighteenth  Chapter  of  the  /wok  Mohawaiise, 
called  Bod'iggrahanna. 

The  first  queen,  Anulah,  and  500  other  queens, 
having  obtained  tlie  state  of  Sakertaligawmy, 
and  also  500  pleasure  women  having  put  on 
yellow  robes,*  after  having  shaved  their  hair, 
the  king  thereupon  gave  them  a  separate  part  of 
the  city  to  live  in :  the  building  constructed  for 
them  in  that  part  of  the  city  (as  pious  women 
resided  in  it),  was  called  Upawsicka -Vihari. 
The  king,  as  the  Queen  Anulah  had  a  desire  to 
be  a  priestess,  sent  his  nephew  Aritta  to  Jambu- 
dwipa  to  bring  a  branch  of  the  holy  bo-tree  and 
the  priestess  Sangamittrah :  upon  the 'arrival  of 
Aritta  at  Jambu-dwipa,  the  King  of  Jaml)u-dwipa, 
Darmasoca,  decorated  the  way  from  the  city 
Pellelup  to  the  holy  bo-tree,  aud  wejit-to  the 
bo-tree,  together  with  a  great  multitude,,  of 
people  and  Budhu  priests ;  and  at  this  time" 
there  were  assembled  84,000  kings.  The  King 
Darmasoca,  after  having  ])ut  a  screen  round 
ibout  the  holy  tree,  ascended  the  golden  ladder, 
kvhich  was  placed  against  the  holy  tree,  and  put 
I  stripe  of  vermilion,  with  a  golden  pencil,  on 

*  That  is,  become  priestesses. 
VOL.  I.  II 


98  MAHAWANSE. 

the  right  bough  of  the  holy  tree ;  on  which  the 
bough  was  separated  from  the  tree,  as  if  it  was 
cut  asunder  with  a  saw,  because  of  the  king's 
prayer  and  the  predestination  of  Budhu.  This 
bough  of  the  holy  bo-tree  was  placed  by  itself 
in  a  golden  vessel,  which  was  five  cubits  deep 
and  nine  cubits  in  circumference ;  the  centre 
three  cubits  in  breadth,  eight  inches  thick,  and 
the  brim  of  it  was  as  thick  as  the  trunk  of  a 
young  elephant ;  and  as  soon  as  it  was  placed  in 
the  golden  vessel,  it  took  its  root ;  at  this 
miracle  the  different  gods,  men,  beasts,  and  the 
earth  itself,  gave  a  shout  of  Sadoo.  There  pro- 
ceeded afterwards  from  the  bough  of  the  holy 
tree  rays  of  different  colours  :  the  king,  who  saw 
this,  carried  the  bough  to  the  city  Pellelup  in  a 
great  procession. 

The  Nineteenth  Chapte?'  of  the  book  Mahawanse, 
called  Bodidgatna. 

The  King  Darmasoca  sent  the  bough  of  the 
holy  tree  to  Ceylon  in  a  ship,  with  the  priestess 
Sangamittrah  and  eleven  other  priestesses,  and 
a  train  of  men,  of  eighteen  different  castes,  to 
minister  to  the  holy  tree,  together  with  the 
Prince  Aritta,  who  came  from  Ceylon.  The 
ship  in  which  the  bough   of  the  holy  tree  was 


MAIIAWANSE.  99 

conveyed,  safely  amved  at  Ceylon,  by  the  power 
of  the  priestess  Sangamittrah. 

On  which  the  king,  Patisse  the  Second,  came 
to  the  place  wiiere  the  bough  of  the  holy  tree 
was  landed,  and  carried  it;  and  the  priestess 
Sangamittrah,  together  with  their  followers,  in  a 
great  procession,  to  the  orchard  Mahame-oonah, 
at  the  city  Anurahde.  On  the  day  the  tree 
was  to  be  planted  upon  the  ground  previously 
prepared  for  it,  the  tree  went  off  by  itself  from 
the  golden  vessel,  where  it  stood,  and  ascended 
into  the  sky,  as  high  as  eighty  cubits  from  the 
ground,  and  it  produced  rays  of  different  co- 
lours, which  gave  light  as  far  as  the  heaven 
called  Brachme-Loka;*  and  in  this  manner  the 
tree  stood  in  the  sky  until  sunset.  Amongst 
the  men  who  had  viewed  this  miracle,  1000 
souls  were   converted,   became  Budhu  priests, 

*  This  is  the  ninth  heaven  of  Brachme  Loka,  who  is 
declared  to  be  next  to  the  Budhu ;  the  chief  god  we  can 
scarcely  term  it,  as  the  doctrine  recognises  no  such  es- 
sence. His  titles  are  Sahan-pati-Maha-Brachme  :  he  is 
the  supreme  of  the  whole  system,  when  a  Budhu  is  not 
living  i;i  the  calpe  ;  and  although  a  Budhu  is  sometimes 
wanting,  yet  a  Maha-Brachme,  or  superior,  is  always  to  be 
found :  and  this  very  important  acknowledgment  shews  the 
true  hinge  on  which  the  whole  system  rests ;  for,  notwith- 
standing all  that  has  been  written  on  the  atheology  and 
materialism  of  Budhism,  its  books  teach  that  both  in  the 
Brachme-Loka,  or  Brachme's  heaven,  and  in  the  Asure-Loka, 


100  MAHAWANSE. 

and  obtained  the  state  of  Rabat.  Soon  after 
sunset,  tbe  boly  tree  descended  from  tbe  sky 
and  set  itself  on  tbe  ground  prepared  for  it  in 
tbe  orcbard  Mabame  -  oonab,  at  tbe  time  of 
tbe  constellation  called  Rebenna,  and  in  tbe 
year  of  tbe  reign  of  Darmasoca  tbe  Eigbteentb. 
On  tins  occasion  tbe  eartb  swelled  up,  and 
roared,  and  tbere  appeared  many  otber  miracles 
also.  Afterwards,  five  brancbes  of  tbis  boly 
tree  produced  five  fruits ;  wben  tbey  bad  fallen 
down,  tbey  were  planted  and  moistened  witb 
tbe  consecrated  water,  called  Pirit-peu ;  eacb  of 
tbese  fruits  produced  eigbt  sprouts,  altogether 
forty  sprouts,  wbicb  were  planted  at  forty  dif- 
ferent places  and  worshipped.  And  in  those 
days  tbe  Queen  Anulab,  together  witb  1000 
women,  were  created  priestesses  by  tbe  priestess 
Sangamittrab,  and  obtained  tbe  state  of  Rabat  ;* 

or  the  demon's  abode,  are  Tanai,  Zian,  or  refuge  heavens,  for 
souls  progressing  from  the  metempsychosis  towards  Nirwana, 
wherein  they  are  preserved  from  any  catastrophe  which, 
during  the  termination  of  a  calpe,  may  occur  to  the  Sackwalle, 
or  world  at  large.  Thus,  the  Brachme  is  ever  in  the  universe, 
and  protects  his  abode. 

*  Priestesses,  although  now  not  existing  among  the  Bud- 
hists,  were  at  this  period  of  such  sanctity,  that  an  offender,  when 
led  forth  to  be  put  to  death,  who  was  so  fortunate  as  to  meet 
one  of  these  sacred  virgins,  was  entitled,  at  her  command,  to  a 
pardon ;  and  this  privilege  was  subsequently  copied  and  adopted 
3mong  the  Romans,  in  the  case  of  the  vestal  virgins. 


MAHAWAN'SE.  101 

and  the  king's  nephew,  Aritta,  (who  went  to 
Janihu-(hvi})a  on  the  king's  order  to  bring  the 
bough  of  the  holy  tree  and  the  ])nestess  Sanga- 
niittrah),  together  with  500  men,  were  created 
Budhii  priests  by  the  priest  Miliidu-Maha,  and 
obtained  tlie  state  of  llaliat  ;  and  100  men 
were  also  created  priests  by  Mihidu-Maha ;  and 
the  temple,  constructed  at  the  place  where  they 
resided,  was  called  by  the  name  Isserre-Same- 
necka ;  and  the  temple,  where  the  500  priest- 
esses (who  formerly  were  pleasure  women)  were 
created  priestesses,  was  called  by  the  name 
Wessegirie-Vihari ;  the  cavern,  in  which  the 
priest  jNlihidu-Maha  resided,  was  called  by  the 
name  Mihidu-Gooha ;  and  the  priestess  San- 
gamittrah,  together  with  the  other  priestesses, 
resided  at  the  above-mentioned  Upawsica-Vihari. 
Afterwards,  there  was  built  a  palace  in  the 
same  place,  of  the  colour  of  gold,  and  at  the 
four  sides  of  which  there  were  built  twelve  small 
palaces,  tln*ee  at  each  side ;  and  there  was  built 
near  to  this  place  (on  a  side  of  the  city  in  the 
middle  of  the  jungle  Colon,  where  the  state 
elephant  was  kept)  a  tomb,  called  Hastawl- 
hacke.  in  wliich  some  bones  of  Budlui  were  de- 
posited, because  it  was  understood  that  the 
elephant  had  a  desire  that  it  should  be  so  done ; 
and    around    the    tomb   was    erected   a   temple. 


102  MAHAWANSE. 

which  is  called  by  the  same  name,  Hastawl- 
hacke,  for  the  priestess  Sangamittrasteweery ; 
and  from  that  time  the  priestess  Sangamittrah 
resided  there. 

The  Twentieth  Chapter  of  the  book  Mahawanse, 
called  Terrepah nj-Nirwfni a . 

And  the  king,  Patisse  the  Second,  had  caused 
to  be  built,  beginning  from  the  conical  building 
constructed  on  the  rock  Meentalaw,  in  which 
Budhu's  bone,  which  was  brought  by  the  priest 
Sumena  -  Sameneera,  was  deposited,  different 
other  monuments,  at  the  distance  of  one  yodun 
from  one  to  the  other,  throughout  the  island  of 
Ceylon,  and  in  which  the  rest  of  the  bones  of 
Budhu,  which  were  also  brought  by  the  same 
priest  in  the  vessel  called  patra,  were  deposited, 
and  the  patra  vessel  was  kept  in  the  king's 
palace  and  worshipped. 

The  King  Darmasoca,  after  a  reign  of  forty- 
four  years,  departed  this  life,  viz. :  he  had 
first  conquered  his  enemies,  and  reigned  four 
years  without  being  crowned ;  and,  after  he  was 
crowned,  he  had  been  succouring  60,000  im- 
postors for  three  years  ;*    and  on   the   fourth 

*  See  passage  elucidatory  of  this  act,  p.  67. 


MAHAWANSK.  lO.'} 

year  that  he  was  crowned,  he  was  converted 
by  the  grand  priest  Niggroda,  and  embraced 
tlie  religion  of  Budhii ;  and  he  caused  his  bro- 
ther Tissa  and  his  nephew  Aggribrahma  to 
be  created  Budhu  ])riests :  he  had  sent  for  the 
King  Covercapel,  called  Mahakella,  who  had 
shewn  him  the  form  of  Budhu;  and  he  had 
also  commenced  to  build  in  the  same  year 
84,000  temples,  at  the  expense  of  ninety-six 
kelles  in  gold,  which  temples  he  completed 
within  the  time  of  three  years.  On  the  sixth 
year  that  he  was  cro^vned,  he  caused  his  son, 
the  priest  Mihidu,  and  his  daughter  Sanga- 
mittrah,  to  be  created  priest  and  priestess.  On 
the  eighth  year  after  he  was  crowned,  he  had 
solemnised  the  fimeral  ceremony  of  the  two 
grand  priests,  called  Tasseya  and  Sumitta,  by 
burning  their  dead  bodies.  On  the  seventeenth 
year,  he  caused  to  be  compiled  the  law  of 
Budhu,  and  had  restored  it  to  its  original  purity. 
On  the  eighteenth  year  that  he  was  crowned,  he 
had  sent  the  bough  of  the  holy  tree  to  Ceylon. 
On  the  twelfth  year  after  this,  he  solemnised  the 
funeral  ceremony  of  his  Queen  Asandiniittrah 
by  burning  her  corpse.  On  the  fourth  year 
after  that,  he  was  again  married  to  a  young 
queen,  called  Tissahraccah.  On  the  third  year 
of  his  second  marriage,  this  Queen  Tissahraccah, 


104  MAHAWANSE. 

through  malice,  had  pierced  a  prickle,  called 
mandoe,  in  the  holy  tree,  to  kill  it,  after  which 
he  reigned  hut  four  years  only. 

Now  the  King  of  Ceylon,  Patisse  the  Second, 
had  reigned  forty  years,  and  departed  this  life; 
and  in  his  reign  he  had  first  of  all  constructed 
the  great  temple  Mahame  -  oona  by  the  in- 
structions of  the  above-named  grand  priest 
Mihidu ;  secondly,  the  houses  or  caverns  in 
the  rock,  called  Meentalaw ;  thirdly,  the  tem- 
ple PupaviTamay ;  fourthly,  he  planted  the 
bough  of  the  holy  tree ;  fifthly,  he  constructed 
Ratnemaly  Chaitteya-Sielastambe  ;  and  he  also 
caused  to  be  constructed  by  his  brother  Moola- 
habeye  the  monument  at  Mayihanganna  (which 
is  thirty  cubits  high),  in  which  the  Budhu's 
bone,  called  Griwah-dawtoe,  or  the  neck  bone, 
was  deposited ;  sixthly,  the  temple  called  Isser- 
rasamenecka ;  seventhly,  he  layed  the  dam  of  the 
lake  called  Tisah ;  eighthly,  he  constructed  one 
Pattemeca-chatteya  at  the  place  into  which  the 
grand  priest  Mihidumaha  descended,  the  first 
day,  from  the  rock  called  Meentalah,  and  also 
one  Niwatteke  -  chayitteya,  where  the  grand 
priest  rested  the  same  day,  on  his  returning 
back  from  the  house  called  Colon  in  the 
evening,  to  go  to  the  said  rock  Meentalah ; 
ninthly,  he  constructed  the  temple  called  Wes- 


MAHAWANSE.  105 

scgrie,  the  temple  Upawsicah,  the  temple  Hat- 
tawlhacke,  the  hall  called  Mahajiawly,  to  give 
victuals  to  men  of  every  descn})ti()n  who  are  in 
need,  and  he  also  constructed  from  one  yodun* 
to  the  other,  throuj^hout  the  whole  island  of 
Ceylon,  a  monument  and  a  SangawTahma, 
amounting  altogether  to  84,000  monuments  and 
84,000  Sanga\\Tahmas.  He  also  constructed  the 
following  three  temples  in  the  first  year  that 
he  was  crowned,  namely,  Kirripalloe  -  Vihari 
at  Nahgadiweyinne,  the  great  temple  Tissa 
at  Damboolutotta,  and  the  temple  Poorwah- 
rawiiia  on  the  east  of  the  city ;  and  he  likewise 
caused  thousands  of  men  and  women  of  the 
higher  order  to  be  created  Budhu  priests  and 
priestesses  :  thus  he  diffused  the  Budhu's  re- 
ligion throughout  the  whole  island  of  Ceylon. 
The  king  had  got  the  whole  84,000  Darmas- 
candc  (which  was  said  by  Budhu)  from  the 
grand  ])riest  Miliidumaha,  who,  like  a  cabinet  of 
precious  knowledge,  had  dictated  the  whole  to 
the  king. 

The  king,  Patisse  the  Second,  in  consequence 
of  a  sin  which  he  committed,  in  one  of  his  former 
existences  by  transmigi'ation,  as  heretofore  men- 
tioned,f  by  exclaiming  to  cast  the  Passe-Budhu 

*  One  yodun  is  equal  to  sixteen  English  miles. 
+  See  page  .53. 


106  MAHAWANSE. 

away  over  the  sea,  could  not  have  been  born 
in  his  present  state  of  existence  in  Jambu-dwipa ; 
but  his  having  repented  of  it  at  the  same  time, 
and  partaking  of  the  blessings  of  the  Passe- 
Budhu  with  his  brother,  he  was  born  on  the 
island  of  Ceylon,  and  became  the  king  of  it. 

After  the  death  of  this  King  Patisse  the  Se- 
cond, his  brother  Oottiya  ascended  the  throne ; 
who  had  celebrated  the  funeral  ceremony  of  the 
corpse  of  Mihidumaha,  the  grand  priest,  who 
died  after  he  had  passed  his  sixtieth  year ;  and 
that  of  the  priestess  Sangamittrah,  who  had 
passed  her  sixty-first  year.  The  place  where 
the  corpse  of  the  late  priest  Mihidumaha  was 
burned,  as  usual,  is  called  from  that  time  by  the 
name  Issibumagarray  ;  the  remains  of  his  bones, 
after  burning,  having  been  taken  up,*  a  half  of 
them  was  deposited  in  a  tomb  erected  on  the 
spot  by  the  king:  and  the  rest  of  the  bones 
were  deposited  in  Chatiyepawe,  and  in  all  other 
temples,  where  different  tombs  f  were  erected. 
And  the  king  had  also  constructed  a  monument 

*  The  custom  is,  three  days  after  the  body  has  been 
burned,  to  rake  the  ashes  carefully  over,  and  take  out  any 
fragments  or  relics  left,  and  make  them  into  a  paste  resem- 
blinjr  an   image  of  Budhu,  which  henceforth  is  considered 

DO  ' 

sacred. 

t  The  great  temple  at  Rangoon  had  several  hundreds  of 
these  small  edifices  around  it. 


MAHAVVANSE.  107 

at  tlie  place  where  the  corpse  of  the  priestess 
San^amittrali  was  burned.  And  also  in  the 
time  of  the  reign  of  this  king,  the  grand  priest 
Aritta,  and  five  other  grand  priests,  and  many 
thousands  of  other  Rahat  priests,  and  twelve 
grand  priestesses,  including  the  late  Sangamit- 
trah,  together  with  many  thousands  of  other 
Rahat  priestesses,  departed  this  hfe,  and  went  to 
the  happiness  of  Nirwana.  This  King  Oottiya 
reigned  in  tranquillity  for  ten  years. 

The  Twentij-frst  Chapter  of  the  book  Mahawause, 
called  Paiicha-Raxvjeke. 

On  the  demise  of  the  said  King  Oottiya,  his 
brother,  called  Mahasiewe,  reigned  ten  years  in 
tranquillity. 

After  the  King  Mahasiewe,  one  Surretisse 
ascended  the  throne ;  he  had  constructed  the 
temple  Nilgirri-Vihari  and  500  other  temples  : 
he  was  pious,  and  a  friend  of  the  people ;  and  he 
lived  for  sixty  years. 

After  this  King  Surretisse,  this  island  of 
Ceylon  was  ruled  for  twenty-two  years  by  two 
Malabars. 

These  two  Malabar  kings  were  killed  by 
Assel,  who  ascended  the  throne  and  reigned 
ten  years,  and  resided   in   the  city  Anurahde ; 


108  MAHAWANSE. 

and  in  the  days  of  this  king  there  came  a  Ma- 
labar, called  Ellawre,  from  the  country  of  Soley,* 
Avho  killed  the  king  Assel,  and  reigned  forty- 
four  years  at  the  city  Anurahde,  situated  in 
the  kingdom  called  Pihity,  which  is  one  of  the 
three  kingdoms  of  the  island  of  Ceylon.  During 
the  reign  of  this  king,  though  he  had  no  know- 
ledge of  the  doctrine  of  Budhu,  as  he  was  a 
friend  of  justice,  he  had  a  bellf  hung  with  a  long 
rope,  that  it  should  be  rung  by  such  as  should  be 
in  need  of  justice,  which  would  be  done  to  him. 
This  king  had  a  son  and  a  daughter :  as 
,  the  son  of  the  king  was  once  going  in  a  chariot 
to  the  Lake  Tisah,  the  wheel  of  his  coach  acci- 
dentally passed  over  the  neck  of  a  calf  who  had 
been  reposing  on  the  street  side  with  its  dam, 
and  killed  the  calf;  on  this  the  dam  went  away 
and  had  the  bell  rung.  The  king,  after  some  in- 
quiry, knew  the  matter,  and  then  killed  his  own 


*  Soley,  or  the  Coromandel  coast. 

t  The  gods  of  the  Dewa-Loka  are  represented  as  being 
invoked  by  a  bell,  and  the  observance  appears  in  most  of  the 
myths  of  the  East.  Thus,  the  bell  of  the  sacred  table  of 
Seeva,  at  Kailasa,  so  beautifully  described  in  Kehama ;  also 
the  tinkling  bells  suspended  before  the  shrine  of  Jupiter- 
Ammon,  from  the  chiming  of  whose  knobs  they  gathered  the 
auguries ;  and  a  variety  of  other  coincident  facts,  shew  its 
universal  application. 


MAHAVVANSK.  lOli 

son  with  the  same  wheel  of  the  coach,  in  the 
same  manner  that  his  son  had  killed  the  calf. 
Once  there  was  a  young  bird  in  a  nest  upon  a 
Palmera-tree,  which  was  devoiued  by  a  serpent; 
the  mother  of  the  young  bird  went  away  and 
had  the  bell  rung;  upon  that  the  king  gave 
orders  to  open  the  belly  of  the  serpent,  and  took 
out  the  young  one.  At  another  time,  on  the 
king's  return  to  his  palace  from  the  temple 
called  Situlpawoe,  in  a  chariot,  the  wheel  of  his 
coach  accidentally  struck  against  the  cone  con- 
structed at  that  place,  and  broke  the  side  of  it ; 
when  his  courtiers  told  him  that  he  had  broken 
their  conical  building,  the  king  immediately 
alighted  from  the  chariot  and  laid  himself  down 
on  the  road,  desiring  his  courtiers  to  break  his 
neck  by  the  same  wheel  of  his  coach  which 
accidentally  had  struck  against  the  conical 
builcUng:  upon  which  the  courtiers  answered 
and  said  to  the  king,  that  he  should  repair  the 
building,  and  get  his  sins  to  be  pardoned.  On 
this  the  king  gave  15,000  cahawanoo  (a  sort  of 
coins),  to  buy  materials  for  the  same.  And  at 
another  time,  a  certain  old  woman  had  exjiosed 
some  paddy  in  the  sun  to  get  them  dried,  but 
an  untimely  rain  having  fallen,  tlie  ])addy  was 
wetted,  and  the  old  woman  took  the  wetted 
paddy  and  went  away  and   rung  tlie  Ijell  :  the 


110  MAHAWANSE. 

king  having  inquired  the  matter  from  the  old 
woman,  he  sent  her  away,  and  laid  himself  down 
on  his  bed,  saying,  that  it  should  rain  at  the 
proper  season  only,  and  thus  he  kept  himself  in 
his  bed  without  eating.  Upon  which  the  deity 
who  had  the  care  of  the  king,  as  the  king  was 
a  blessed  person,  informed  the  same  to  the  four 
deities,  called  Siwoowaran,  with  whom  he  went 
to  the  king  of  the  deities,  called  Sakkraia,  and 
notified  it  to  him,  who  ordered  Pajjoetta,  the 
god  of  rain,  to  give  rain  only  at  the  proper 
season.  The  king  was  afterwards  informed  of 
this  by  the  deity  who  had  the  care  of  him,  since 
which  time  no  rain  has  ever  fallen  in  that  time 
of  the  day  in  the  kingdom. 

The  Tweyitij-second  Chapter  of  the  Book  Maha- 
wanse,  called  Garomeniecoomawresooty. 

Afterwards  this  King  Ellawre  was  killed,  and 
the  throne  ascended  by  the  King  Dustegawmeny, 
of  which  the  following  is  the  narration  :  —  The 
queen  of  the  late  King  Patisse  the  Second,  and 
son  to  the  King  Mutte-Siewa,  had  a  dishke 
against  the  Prince  Maha-naga,  the  younger  bro- 
ther of  the  king,  who  was  the  second  king  at 
that  time,  thinking,  that  if  he  should  survive  the 
king,  that  her  son  could  not  ascend  the  throne. 


MAIIAWANSE.  Ill 

but  the  second  king;  on  that  account  she  had 
once  sent  to  the  pUice  where  the  king's  brother 
had  been  hiying  the  dam  called  Tharasnah, 
some  ripe  mango  in  a  vessel,  and  those  mango 
that  were  uppermost  were  mixed  with  poison. 
When  the  mango  were  brought  there,  the  son 
of  the  queen,  who  had  been  there  on  that  day 
with  his  uncle,  ate  one  of  the  mangos  as  soon  as 
the  vessel  was  opened,  and  died  instantly.  The 
second  king,  who  had  seen  this,  was  afraid  of 
the  queen  and  of  his  brother,  and  had  come 
away,  together  with  his  wife,  without  returning 
again  to  the  city,  to  Ruhuna :  the  wife  of  this 
second  king,  on  their  way  to  Ruhuna,  had 
brought  forth  a  son  at  the  temple  called  Ya- 
tawla.  The  father  of  the  young  child  named  it 
by  both  the  name  of  his  brother  and  the  temple, 
which  is  Yatawletissa ;  when  they  came  to  Ru- 
huna, they  resided  at  the  village  Mawgam,  and 
this  second  king  reigned  over  the  kingdom 
Ruhuna.  There  were  built  by  this  king  the 
temple  called  Nrihgamaha,  and  many  other 
temples. 

On  the  demise  of  this  king,  his  son,  Yatawle- 
tissa, ascended  the  throne,  who  also  constructed 
the  temple  of  Calany,  and  he  was  an  aider  of 
the  Budhu's  religion. 

After   his  demise,  his   son,  Gotawbeya,  as- 


112  MAHAWANSE. 

cended  the  throne.  Next  to  him,  his  son,  Cawan- 
Tissa,  reigned.  As  this  king  understood  the  lan- 
guage of  the  Crows,  he  was  called  by  that  name, 
and  he  reigned  in  peace;  his  queen  was  called 
Viharimaha  -  Deewy.  The  following  story  will 
shew  how  she  had  got  the  name  Viharimaha, 
viz. :  There  was  a  king  at  Calany,  in  the  island 
of  Ceylon,  by  the  name  of  Calany-Tissa ;  his 
brother,  Oottiya,  was  his  prime  minister,  who 
received  his  education  from  the  Calany  priest, 
who  resided  at  Calany ;  he  had  a  private  con- 
nexion with  the  queen  of  his  brother,  the  King 
Calany-Tissa:  the  king  having  learned  it,  gave 
orders  to  his  courtiers  to  put  him  into  prison. 
The  Oottiya  ha\ing  had  a  previous  knowledge 
of  the  same,  had  fled  away,  and  lived  at  a  village 
in  the  interior;  he  had  sent  a  private  letter  to 
the  queen  of  his  brother  by  the  hands  of  a  lad, 
who  had  put  on  yellow  robes  as  if  he  was  a 
Budhu  priest;  this  lad  went  away  and  came  to 
the  gate  of  the  king's  palace,  where  he  stood  as 
a  priest  of  Budhu  that  came  to  beg  alms.  A 
little  while  after  this,  the  priest  of  Calany  came 
to  the  king's  palace  as  usual;  on  his  entering 
the  gate  where  the  pretended  priest  stood,  he 
took  no  notice  of  him,  thinking  that  he  was  a 
common  priest  that  came  to  beg  alms,  nor  did 
the  porters  take  any  notice  of  him,  thinking  that 


MAHAWANSE.  Uii 

he  had  come  along  with  the  Calany  jiriest,  so 
he  entered  the  gate  and  went  into  the  king's 
palace,  together  with  the  priest  of  Calany. 
When  these  priests  entered  the  palace,  both 
the  king  and  the  queen  came  to  them,  and 
after  they  had  given  them  victuals  as  usual, 
the  king  and  the  queen  turned  to  go ;  and 
as  they  proceeded  on  their  way,  the  mes- 
senger-priest put  the  letter  on  the  ground, 
in  order  that  it  might  be  seen  by  the  queen 
only,  who  followed  the  king ;  but  the  king 
having  heard  the  sound  of  its  falling,  turned 
his  face,  and  looking  at  it,  picked  it  up  and 
read  it.  The  writing  of  it  being  like  the  hand 
of  the  Calany  priest,  the  king  gave  orders  to 
kill  him,  by  putting  him  in  a  burning  pot  of 
oil.  In  this  manner  the  king  killed  both  the 
Calany  priest  and  the  priest -messenger,  and 
afterwards  their  corpses  were  thrown  into  the 
sea.  The  Calany  priest  being  a  blessed  one,  the 
deities  were  angered  at  this  act  of  the  king,  and 
began  to  agitate  the  sea,  that  it  might  be  swelled 
up  so  as  to  overflow  the  island  of  Ceylon,  and 
kill  the  king  and  all  his  subjects;  so  the  sea 
began  to  swell  up,  and  had  swallowed  nine  isles, 
which  were  round  about  the  island  of  Ceylon, 
and  about  35,500  villages  called  Pattaiuigam, 
lake,  dams,  gardens,  and  fields. 

VOL.    I.  1 


114  MAHAWANSE. 

At  that  time  the  sea  was  seven  Cingalese  miles 
from  Calany.  And  when  the  sea  had  reached  as 
far  as  within  one  mile  of  Calany,  the  same  was 
intimated  to  the  king,  who  was  affrighted;  and 
not  knowing  what  to  do,  he  sent  for  a  vessel,  in 
which  he  put  his  daughter,  who  was  twelve  years 
old,  and  some  victuals ;  and  after  having  shut  the 
lid  of  it,  had  it  put  into  the  sea,  as  an  offering  to 
the  gods  of  the  sea :  and  a  golden  plate  was  also 
engraved,  stating  that  she  was  the  daughter  of  the 
King  of  Calany-Tisse,  and  the  same  was  likewise 
put  in  the  vessel ;  on  this  the  gods  were  appeased. 
And  the  vessel  in  which  the  king's  daughter  had 
been  shut  up  was  driven  by  the  tides  of  the  sea 
into  the  creek  called  Ruhunoototte,  by  the  power 
of  the  deity.  Some  of  the  fishermen  who  had 
found  the  vessel,  went  and  informed  the  King 
of  Ruhuna,  who  came  there  and  took  out  the 
daughter  of  the  Calany  king,  and  also  the  golden 
plate  that  was  in  the  same  vessel,  by  which 
means  he  knew  her  to  be  the  daughter  of  the 
King  of  Calany.  And  the  king  was  afterwards 
married  to  her ;  and  at  the  creek  where  she  was 
landed,  the  king  constructed  a  temple,  and  on 
that  account  she  was  called  Vihari-Maha- 
Deewie.  Since  which  time  the  King  Cawan- 
tisse  became  pious,  and  constructed  the  temples 
Tissemaha,    Situlpahu,    &c. :    all    the    different 


MAHAWANSE.  115 

temples  wliich  lie   constructed   were  sixty-four 
in  nuinl)er. 

On  a  certain  day,  the  King  Cawantisse,  to- 
gether with  his  queen,  came  to  the  temple  Tis- 
semaha,  where  the  grand  priest,  who  was  in 
one  of  the  apartments  belonging  to  the  temple 
called  Salwesse - Priwena,  had  preached;  and 
afterwards,  the  priest,  in  conversation  with  the 
king  and  the  queen,  told  them  that  they  were 
so  happy  and  fortunate  in  this  life  because  of 
their  ha\dng  done  charity  in  their  former  state 
of  existence ;  on  that  account,  they  should  not 
delay  of  doing  the  same  in  this  life  .also,  in 
order  that  they  might  obtain  every  blessing, 
and  lastly  the  happiness  of  Nirwana.  On  this, 
the  queen  answered  and  said,  that  she  had 
no  use  for  her  whole  fortune,  as  she  had  no 
children ;  upon  that  the  grand  priest  counselled 
tlie  (pieen  to  go  near  to  the  priest  Samenera,  who 
was  then  lying  sick  on  his  bed  in  the  inner  room, 
having  been  brought  from  Kellepalm  tem])le  to 
Tissemaha  temple  by  a  conveyance  ;  and  as  he 
was  dying,  to  beg  him,  after  his  death,  that  his 
soul  might  come  and  be  conceived  in  her.  The 
queen  went  accordingly,  and  begged  him  as  she 
was  desired  by  the  grand  priest ;  but  the  dying 
priest  made  some  difficulties  at  first,  expecting 
that,  as  he  was  a  pious  priest,  he  might  have  ob- 


116  MAHAWANSE. 

tained  the  happiness  of  Nirwana  ;*  yet,  on  the 
earnest  request  of  the  queen,  he  agreed  so  to  do. 
On  the  return  of  the  king  and  the  queen  from 
thence  in  the  chariot,  the  queen  felt  on  the  road 
that  her  body  was  heavy,  which  made  her  think 
that  she  had  conceived,  and  she  immediately 
sent  a  person  to  see  whether  the  priest  was 
dead,  and  know  if  he  had  departed  this  life ; 
upon  which  the  queen,  with  the  king,  went  again 
to  the  temple,  and  after  having  solemnised  the 
funeral  ceremony  of  that  priest,  went  away  to 
the  palace. 

As  soon  as  the  priest  was  conceived  in  the 
queen's  womb,  the  queen  had  a  longing  to  have 
a  honey-comb  of  the  length  of  100  cubits,  and 
to  eat  of  it,  after  she  had  given  of  the  same 
to  eat  to  12,000  Budhu  priests;  to  drink  the 
water  which  had  washed  the  sword  with  which 
the  chief  warrior  among  the  twenty  warriors 
of  the  Malabar  king,  Ellawre,  who  reigned  at 
the  city  Anurahde,  had  been  beheaded,  and  at 
the    same    time    to   keep   under   her   feet   the 


*  The  meaning  of  the  phrase  imports,  that  he  hoped,  by 
the  pious  acts  of  his  present  existence,  to  be  altogether  ex- 
empted from  any  additional  probationary  trial,  and  to  attain 
Nirwana,  the  supreme  object  of  the  followers  of  Budhu,  with- 
out any  further  operation  of  the  metempsychosis. 


MAIIAWANSE.  117 

head  of  the  chief  warrior  itself;  to  dress  her- 
self with  the  flowers  called  Mahanel,  brought 
without  being  withered  from  the  field  of  the 
Malabar  king  at  Anurahde ;  to  wash  herself 
with  the  water  brought  from  the  lake  Tissa, 
and  to  drink  the  same.  As  this  was  not  pos- 
sible to  be  done,  the  queen  told  it  to  no  one ; 
yet  as  she  could  not  get  her  desire  accomplished, 
she  began  to  be  feeble  and  sickly ;  and  after  the 
kincr  had  asked  her  several  times  what  was  the 
cause  of  her  getting  feeble  day  by  day,  she  told 
him  the  cause.  The  king  on  this  proclaimed  by 
beat  of  tom-tom,  that  whosoever  should  find  out 
a  honey-comb  of  100  cubits  would  get  great  re- 
ward from  the  king.  And  as  he  that  was  con- 
ceived in  the  womb  of  the  queen  was  a  blessed 
one,  some  bees  had  made  a  honey-comb  within 
an  old  fishing-boat,  that  was  lying  upside-down 
near  the  sea-shore.  A  man  of  that  village  having 
found  this,  immediately  came  and  informed  the 
king  of  it ;  upon  which  the  king  went  there  with 
his  queen,  and  after  having  constructed  a  great 
hall  at  that  place,  12,000  Rabat  priests  were 
invited  there ;  and  after  they  were  fed  with  the 
honey,  the  queen  also  satisfied  her  desire. 

In  order  to  accomplish  the  other  desires  of 
the  queen,  the  king  inquired  whether  there  was 
any  one  who  could  perform  what  she  wanted ; 


118  MAHAWANSE. 

and  found  one  person,  of  the  name  of  Weelusu- 
mane,  a  hero,  who  undertook  to  do  the  same. 
He  went  to  his  house,  and  got  the  hair  of  his 
head  shaved,  and  striped  himself  all  over  his  body, 
as  if  he  had  been  lashed  by  some  enemy  ;  and 
afterwards,  taking  with  him  his  bag  of  victuals, 
he  proceeded  on  his  journey  early  in  the  morning, 
and  came  first  to  the  place  called  Digamadulle, 
where  he  took  his  breakfast,  and  from  thence  to 
the  creek  Waddernan,  of  the  river  Mawilly, 
where  he  arrived  in  the  afternoon ;  and  without 
taking  any  notice  of  those  Malabars  who  were 
posted  there,  he  crossed  the  river,  and  came 
to  the  other  part;  and,  together  with  the 
Malabars  who  were  stationed  there,  went  and 
appeared  before  the  King  Ellawre.  The  king 
asked  why  he  had  come ;  and  he  then  said,  that 
he  had  come  from  Mogam,  because  that  he  was 
punished  by  the  King  Cawantisse,  on  account 
of  his  having  spoken  good  of  this  King  Ellawre, 
and  that  he  was  ordered  to  go  away  out  of  his 
dominions,  as  he  had  spoken  good  of  a  Ma- 
labar king,  who  was  an  enemy  of  the  nation. 
The  king  farther  asked  him  what  his  profession 
was?  He  then  said,  that  he  was  a  horseman, 
and  that  he  also  understood  the  art  of  fighting; 
he  also  added,  that  he  would  bring  the  King 
Cawantisse  a  prisoner  in  a  short  time,  and  make 


MAIIAVVANSE.  119 

him,  the  King  Ellawre,  the  sole  nionareh  of  the 
whole  island  of  Ceylon. 

The  king,  who  was  much  pleased  with  him, 
made  him  the  chief  over  the  horsemen.  This 
warrior,  Weelusumane,  after  his  appointment, 
found  out  the  hest  horse  in  a  few  days,  and 
afterwards,  on  a  certain  day,  he  went  to  the 
Potters'  street,  where  he  bought  a  pot,  and  car- 
ried it  to  the  lake  Tissa,  in  which  he  brought 
water  from  the  lake,  and  concealed  it  near  the 
rivulet  called  Colonoya.  The  next  day  he  went 
to  the  field  of  the  Mahanel-flowers,  and  gather- 
ed some  of  them,  which  he  concealed  in  the 
same  place.  The  next  morning  he  mounted  on 
the  ])ack  of  the  best  horse,  which  was  called 
Ranemaddeme,  and  proceeded  to  go  through  the 
main  street;  and  when  he  had  passed  the  eastern 
gate  of  the  city,  he  said  aloud,  so  as  to  be  heard 
by  those  who  were  present,  that  he,  the  warrior 
Weelusumane,  mounted  on  the  noble  horse 
Ranemaddeme,  taking  with  him  such-and-such 
things,  was  going  away  to  his  king,  and  that  they 
should  inform  their  King  I'.llawre  of  it ;  and  fur- 
ther he  added,  if  there  were  any  one  who  would 
venture  it,  to  try  to  seize  him  ;  after  which  he 
spm-red  the  horse,  and  came  in  on  full  speed  to 
the  place  where  he  had  kept  concealed  the  pot 
ojf  water  and   the  Mahanel-flowers.      After   he 


120  MAHAWANSE. 

had  taken  them,  and  come  as  far  as  Meentalah, 

he  let  the  horse  go  in  slow  steps.     The  King 

Ellawre  having  heard  of  this,  he  gave  orders  to 

his  chief  warrior,  Meeldawa,  that  he,  together 

with  his  corn-tier  Chaita,  and  100  other  warriors, 

should  follow  Weelusumena,  kill  him,  and  bring 

back  the  horse.     Upon  this,  they  mounted  on 

horseback,  and  followed  Weelusumena.     When 

they  had  come  near  to  the  place  Meentala,  the 

warrior  Weelusumena,  who  had  seen  they  were 

following  after  him,  gallopped  his  horse  in  such 

a  manner  that  it  became  clouded  with  dust,  so 

that  they  could  not  see  each  other :  afterwards 

he  stopped  his  horse,  and  stood  on  a  side  of  the 

road  near  a  bush,  holding  his  sword  across  the 

road ;  and  the  heads  of  both  the  chief  warrior 

and  the  courtier  of  the  King  Ellawre,  who  came 

in   a   gallop,   were   struck    off.       The   warrior 

Weelusumena  then  caught  up  both  the  heads 

before  they  fell  on  the  ground,  and  tied  them 

together  by  the   hair,   and    put   them   on  the 

horse's  back ;  and  also  taking  with  him  their  two 

horses,  proceeded  on  his  way,  and  came  before 

mid-day  to  the  creek  Waddemaw,  at  the  river 

Mawilly;  there  he   fought  against  a  thousand 

Malabar  soldiers,  who  were   stationed   at   that 

place,   and    killed    them   all.      Afterwards    he 

crossed   the   river  with    the  horses,   when   the 


MAHAWANSE.  121 

chief  officer,  called  Wademana,  who   was  sta- 
tioned with  a  thousand  Malabar  soldiers  in  the 
]K)st    of  that    side    of  the    river,    gave    battle 
against  Weelusuniena,  who  killed  some  hundreds 
of  them,  and  proceeded  from  thence  (since  that 
time  the  creek  Waddemaw  was  called  by  both 
the  names  Dahastotte  and  Asmadelawtotte),  and 
came  in  the  evening  to  Magam,  and  entered  the 
city,  and  ahghted  from  horseback  at  the  gate  of 
the  king's  palace,  and  gave  the  whole  which  the 
king   required   from    him,   and   afterwards   the 
queen  was  satisfied  of  her  desire.     After  which 
the  king  sent  for  fortune-tellers,  and  demanded 
from  them  to  explain  to  him  the  meaning  of  the 
desire   of  his    queen;    who   told   him    that  his 
queen  should  bring  forth  a  most  powerful  and  a 
blessed   son,  who  should  subdue   the  powerful 
Malabars,  and  become  the  sole  monarch  of  the 
whole  island  of  Ceylon ;  and  they  further  said, 
that  he  should  be  as  pious  as  the  King  Darma- 
soca  of  Jambu-dwipa.     The  queen,  after  having 
completed  the  months  of  her  pregnancy,  brought 
forth  a  son ;    and  as  this  infant  was  a  blessed 
one,  a  she  elephant,  of  that  kind  called  Upo- 
satte,  descended  from  heaven  the  same  day  the 
infant   was  born,  and    brought   forth   a  young 
white  elephant,  near  the  pool  called  Titty-Wille, 
and  she  went  away,  leaving  there  the  young  one. 


122  MAHAWANSE. 

A  mare  of  the  kind  called  Wallehaka,  also  having 
descended  from  heaven,  brought  forth  a  female 
colt  at  the  village  of  Gonegamma,  and  went 
away  in  the  same  manner,  leaving  the  colt. 
There  also  came  sLxty  ships,  full  of  wealth,  and 
fixed  themselves  on  the  sea,  near  the  shore ; 
and  there  likewise  sprouted  out  near  Aturuwad- 
demanpauwe,  a  tree  of  gold,  of  the  thickness  of 
a  palmera-tree,  and  sixteen  cubits  high.  A  brah- 
min called  Dickhunna,  of  the  village  Gonegam- 
ma  aforesaid,  was  the  person  who  first  saw  the 
colt,  and  gave  information  of  it ;  on  that  account 
the  colt  was  called  Deegahuny  :  and  a  fisherman 
who  went  to  catch  fish  in  the  pool  called  Titty- 
Wille,  having  seen  the  young  elephant,  informed 
of  it ;  on  that  account  the  elephant  was  called 
Cadol-Ettah.  The  king,  who  had  been  feasting 
all  his  subjects  and  priests  during  seven  days, 
since  the  birth  of  his  son,  requested  the  grand 
priest  to  name  his  son.  On  this  the  priests  put 
on  him  the  name  Gameny-Abeya  Prince.  The 
queen  afterwards  brought  forth  another  son  :  he 
was  called  Tissa. 

The  king,  on  a  certain  day,  when  his  two 
sons  were  ten  and  twelve  years  old,  in  order  to 
try  them,  divided  their  meat  into  three  por- 
tions, and  desired  them  both  to  eat  one  of  the 
portions,   promising  upon  the  same,  that  they 


M  AH  A  WAN  si;.  123 

should  never  hurt  Budhu  priests,  nor  do  any 
thing  against  the  Budhu's  doctrine, —  they  did 
accordingly  :  then  the  king  desired  them  to  cat 
the  second  portion,  upon  similarly  promising 
that  they  both  should  never  be  on  bad  terms ; 
and  also  the  king  desired  them  to  eat  the  last 
portion,  upon  promising  never  to  war  against 
the  Malabar  king  Ellawre.  On  this  the  Prince 
Tissa  let  the  handful  of  meat  which  he  had 
taken  drop  down,  and  went  away;  the  Prince 
Gameny-Abeya  did  the  same,  and  went  to  his 
bed-room,  and  laid  himself  down,  folding  his 
arms  and  knees;  and  when  his  mother,  the 
([ueen,  had  asked  what  was  the  matter  with  him, 
he  said  that  he  could  not  extend  his  anus  and 
legs,  because  that  there  were  Malabars  on  the 
other  side  of  the  river,  and  on  this  side  the  sea. 
When  the  King  Cawantisse  had  heard  of  this, 
he  was  much  pleased,  and  taught  them  both  the 
different  arts  of  fighting. 

The  Twentij-tlurd  Chapter  of  the  Book 
Mahawanse, 

When  the  Prince  Gameny  was  sixteen  years 
old,  his  father  the  king  gave  him  the  powerful 
elephant  Candula,  and  the  following  ten  power- 
ful warriors  or  heroes,  namely  :  —  Nandimittra, 


124  MAHAWANSE. 

Suranirmala,  Mahasona,  Goteimbereya,  Ther- 
reputtabeya,  Barreneya,  Weelusumenaya,  Cat- 
chedeeweya,  Pussedeewaya,  and  Labiyawasebeya, 
together  with  a  great  army.  The  following  are 
the  different  histories  of  the  different  warriors, 
viz. — 

History  the  First,  of  the  Warrior  Nandimittra. 

There  was  a  courtier  of  the  King  Ellawre 
called  Mit ;  a  sister  of  this  courtier  had  lived  with 
her  husband  in  the  village  Caddereddaw,  towards 
the  east  of  Situlpahu,  and  had  brought  forth  a 
powerful  son :  his  parents  gave  him  the  name 
of  his  uncle  Mit.  This  infant,  when  he  was 
hardly  able  to  go,  followed  after  his  parents 
whenever  they  went  out ;  but  the  parents,  to  re- 
strain him,  took  a  thong  and  tied  one  end  of  it 
round  his  waist,  and  fastened  the  other  of  it  on 
a  mill-stone;  and  when  they  were  going  out,  he 
followed  them,  dragging  the  stone,  and  after- 
wards he  broke  the  thong  itself.  On  this,  the 
parents  took  a  stronger  thong,  and  having  tied 
one  end  of  it  round  his  waist,  they  then  fast- 
ened the  other  end  to  a  greater  stone ;  but  he 
did  the  same.  One  day,  as  the  parents  of  this 
infant  were  going  to  labour  on  their  ground, 
they  took  the  child  with  them,  as  they  could 
not    keep    him    home;    and    when    they  had 


MAHAWANSE.  125 

come  to  the  spot,  they  placed  him  under  the 
shade  of  a  grove  of  bamboo -canes,  and  they 
went  to  work;  but  this  young  hero  would  not 
stay  there,  but  went  and  interrupted  his  pa- 
rents in  their  work.  They  then  tied  a  rope 
round  his  waist,  and  fastened  him  to  a  gi'ove 
of  bamboo-cane,  and  went  to  work  again;  he, 
the  young  hero,  pulled  down  the  whole  bam- 
boo-grove, and  dragged  it  to  the  working 
gi'ound;  and  the  bamboo-gi'ove  which  he  thus 
dragged  to  the  working  gi'ound,  was  sufficient 
for  sixty  carts-load :  and  as  this  hero  thus  broke 
the  thongs,  from  that  time  he  was  called  by 
the  name  Nandimittreya.  When  he  was  gi'own 
up,  he  had  the  strength  of  ten  elephants. 
From  the  time  that  he  was  twelve  years  old, 
he  used  to  go  and  serve  his  uncle,  the  courtier 
Mit,  at  the  city  Anurahde-pura.  While  he  was 
thus  serving  his  uncle,  he  observed  that  the 
Malabars  had  been  polluting  the  holy  Budhu 
temples,  and  the  holy  bo-tree  in  the  city,  and 
abusing  Budhu  priests,  and  the  images  of  Budhu. 
The  young  hero  was  very  much  offended  at  it ; 
and,  as  he  was  powerful,  he  began  to  kill  at 
night  as  many  Malabars  as  he  found  in  these 
holy  places.  The  Malabars  at  once  informed 
their  Kins;  Ellawre  that  the  number  of  their  men 
was  greatly  diminislied.    The  king  then  ordered 


126  MAHAWANSE. 

watchers  to  be  placed  at  night  near  those  places, 
to  apprehend  the  murderers. 

When  the  hero  had  heard  of  this,  he  thought 
within  him,  that  it  was  not  possible  with  him 
to  kill  all  the  Malabars  and  take  possession  of 
the  city  by  himself,  and  concluded  that  he 
should  go  to  the  King  of  Ruhuna,  who  is  of 
the  Budhu's  religion,  and  serve  him,  and  with 
him  that  he  should  war  against  the  Malabars, 
and  make  him  the  conqueror  of  the  whole  island 
of  Ceylon,  and  propagate  the  religion  of  Budhu. 
After  which  Nandimittreya,  the  hero,  went  first 
to  his  parents  at  the  village  Caddereddaw,  from 
the  city  Anurahde,  and  together  with  them  he 
went  to  Ruhuna,  and  appeared  before  the  King 
Cawantisse  ;  and  when  the  king  was  informed  of 
his  ability,'  he  gave  him  the  village  called  Cum- 
bubatga,  with  a  house  in  the  great  street  to  live 
in,  and  1000  pieces  of  money  per  day :  likewise 
the  king  gave  many  presents  to  his  parents. 
The  end  of  the  history  of  Nandimittreya. 

History  the   Second,  of  the  Hero   Siira- 

nirmala. 

Within  the  island  of  Ceylon,  in  the  town 
Cotteserekeelewapy,  and  in  the  village  Cadde- 
witty,  there  lived  a  person  of  affluence  called 


MAHAWANSE.  127 

Sanga-Calembiepiit,  who  was  the  father  of  this 
hero.  This  hero  was  called  by  his  parent  by  the 
name  Ninnala;  he  was  powerful,  and  had  the 
strength  of  ten  elephants.  And  in  these  days 
the  King  Cawantisse  had  placed  the  Prince 
Diegabeya,  a  son  of  the  king  by  another  queen, 
at  Casatotte,  a  ferry  place,  with  orders  to  keep 
l^roper  guards  along  the  river  Mahawilly,  to 
take  care  that  no  Malabar  should  cross  the 
river.  This  prince  had  given  an  order  to  those 
men  of  higher  order  who  lived  wdthin  six  yoduns 
from  Casatotte,  that  each  family  of  them  should 
furnish  a  person  to  watch ;  and  once  when  this 
prince  had  sent  an  order  to  the  said  Sanga- 
Calemby  to  furnish  a  man  to  watch,  the  Sanga- 
Calemby  had  called  his  seven  sons,  and  asked 
them  which  one  of  them  should  go  on  duty. 
The  eldest  of  them  said,  that  the  youngest  of 
them,  Nirmala,  was  doii^g  nothing,  but  remaining 
idle  at  home,  while  the  rest  of  them  were  work- 
ing daily ;  on  that  account  that  he  would  be 
the  fit  person  to  be  sent  to  war,  and  that  they 
would  not  go ;  so  the  father  Calemby  desired 
Nirmala  to  go  on  duty.  On  this,  Nirmala,  who 
was  much  displeased  with  his  eldest  brother,  the 
same  day,  very  early  in  the  morning,  proceeded 
to  go  to  the  prince,  and  went  and  appeared  in 
liis  presence  l)efore  sunrise ;  the  distance  from 


128  MAHAWANSE. 

the  hero's  father's  house  to  the  place  where 
the  prince  resided  was  about  twelve  Cingalese 
miles. 

The  prince,  who  knew  the  distance  from 
Cassatotte,  where  he  resided,  to  the  house  of 
the  hero's  father,  asked  the  hero  when  he  had 
left  his  father's  house;  who  then  said  to  the 
prince  that  he  had  left  it  that  morning.  The 
prince  was  astonished  at  it,  but  in  order  to  know 
the  truth  of  it,  he  desired  the  hero  to  go  to  his 
friend  Cundella,  a  brahmin,  who  resided  at  the 
village  Dwaremandela,  near  Sagrey ;  the  prince 
had  also  given  him  a  letter  to  deUver  to  the 
brahmin,  desiring  him  to  bring  from  the  brahmin 
some  perfiimes  which  were  produced  from  some 
part  of  the  Malabar  coast,  and  some  cloths 
which  the  brahmin  would  give  him.  He,  the 
hero,  immediately  went  away,  and  arrived  at  the 
village  Dwaremandela  before  mid-day,  and  gave 
.the  letter  to  the  brahmin.  The  distance  from 
Cassatotte  to  the  village  Dwaremandela  is  nine 
voduns.  The  brahmin,  who  understood  from 
the  hero  that  he  had  left  Cassatotte  in  the  same 
morning,  was  amazed,  and  said  to  the  hero,  that 
he,  the  hero,  should  go  to  the  lake  and  wash 
himself,  in  order  to  take  his  dinner  (because  it 
is  the  custom  of  the  brahmins  to  wash  before 
they  eat).     This  hero,  who  knew  not  that  there 


MAHAVVANSE.  12f) 

was  a  lake  in  that  villac^c,  went  to  the  lake 
Tissa,  in  tlie  city  Anurahde,  washed  himself  in 
the  lake,  took  a  tour  round  the  city,  and  havin^: 
taken  with  him  some  of  the  Mahanel-flowers 
from  the  field  of  that  city,  came  hack  to  the 
hrahmin.  When  the  hrahmin  had  heard  of 
this,  he  thought  that  he  must  have  heen  a  great 
powerful  hero  who  was  fit  to  serve  the  King 
Cawantisse,  and  if  the  King  Ellawre  should  come 
to  know  of  liiiu,  that  he  would  take  him  into 
his  service;  on  that  account  that  it  would  be 
better  for  him  to  despatch  him  away  directly  to  the 
prince  by  whom  he  was  sent.  So  the  brahmin 
delivered  him  some  perfumes,  and  a  cloth  called 
Poornew-arddena,  together  with  a  letter  to  carry 
to  the  prince.  This  hero  having  taken  the 
things,  and  the  letter  given  by  the  brahmin, 
went  to  the  prince  in  the  evening  of  the  same 
day,  and  delivered  him  the  same.  The  Prince 
Abeya,  who  received  the  things  and  the  letter 
that  were  sent  by  the  brahmin,  was  much  })leased 
by  reading  the  letter,  and  ordered  his  servants 
to  give  the  hero  a  thousand  masurans ;  u})on 
which  the  servants  said,  that  he  deserved  to  get 
more  than  1000,  when  the  prince  told  them  to 
give  him  10,000.  Afterwards  the  prince  gave 
him  the  cloth  called  Poornew-arddene,  wliich  was 
sent  by  the  brahmin,  and  the  bed  of  the  prince, 

VOL.   I.  K 


130  MAHAWANSE. 

valued  at  10,000  masurans,  and  he  also  gave  him 
leave  to  eat   at   his  own   table.      Nirmala  the 
hero,  who  received  these  presents,  carried   all 
of  them  to  his  parents  the  same  day,  and  he 
gave  the  valuable  bed  to  his  father,  and  the  rest 
to  his  mother,  and  came  back  again  to  the  post 
where   he   was   to   watch    that   night.      When 
morning  was  come,  the  prince  heard  of  this,  and 
gave  him  another  10,000  masurans,  and  several 
other  presents,  and  sent  him  to  the  King  Ca- 
wantisse.     Nirmala  the  hero  went   first  to  his 
parents,  and  after  having  given  the  whole  which 
he  got  as  presents  to  them,  the  same  day  he 
went  to  Magam,  and  appeared  before  the  King 
Cawantisse,  when   he   was   at  the  blacksmith's 
shop,  where   he   had    employed    a   number   of 
blacksmiths  to  make  arms :  the  blacksmiths,  who 
were  at  work,  when  they  heard   that  Nirmala 
was  a  hero,  they  jested  him,  and  spoke  amongst 
themselves  how  this  little  boy  could  be  a  hero. 
The  King  Cawantisse  gave  him  sixteen  swords 
which  were  not  yet  filed,  (each  of  these  swords 
was  of  four  cubits  long,  sixteen  fingers  thick,  and 
thirty-two  fingers  broad,)  to  sharpen  them :  the 
hero  took  them,  and  had  ground  them  very  sharp 
and  smooth  before  the  king  had  gone  as  far  as 
the  other  end  of  the  shop  and  turned  back ;  and 
afterwards   the  hero,   who  resented  the  jesting 


MAIIAWANSE.  1,31 

of  the  blacksmiths,  took  a  broken  end  of  a  sword 
and  tlirew  it  at  the  blacksmitlis.  As  tliis  Nir- 
mala  was  a  powerful  hero,  it  went  piercing 
through  the  bodies  of  500  blacksmiths,  who 
died  on  the  spot.  The  king,  who  saw  the  swords 
which  were  ground,  was  much  pleased,  and  gave 
him  many  presents,  and  a  house  to  live  in  in 
the  street  Magul-maha ;  and  likewise  the  king 
fixed  him  as  a  salary  1000  masurans  per  day. 
The  end  of  the  history  of  the  hero  Suranirmala. 

History  the  Third,  of  the  Hero  Soua. 

This  hero  was  the  son  of  a  kelemby  called 
Tissa,  who  was  the  father  of  seven  sons,  and  an 
inhabitant  of  the  village  called  Callemburukana- 
Undurookarrewitty,  of  Malwattoocadulla,  in  the 
kingdom  Ruhuna,  of  the  island  of  Ceylon :  the 
l)arents  of  this  hero  gave  him  the  name  Sona. 

When  this  hero  was  seven  years  old  he  could 
pull  out  young  palmera-trees,  which  are  as  high 
as  four  cubits ;  when  twelve  years  old  he  was  able 
to  pull  down  large  palmera-trees,  and  he  was 
a  very  beautiful  person ;  and  when  he  was  twenty 
or  thirty  years  old,  he  was  as  strong  as  ten 
elephants  of  the  kind  of  Calewekke.  The 
ability  of  this  person  was  spread  all  ()\er  the 
island  of  Ceylon.     When  Cawantisse  the    king 


132  MAHAWANSE. 

came  to  know  of  him,  he  sent  presents  to  liis 
father  the  kelemby;  besides  which,  he  gave 
liim  much  landed  property,  and  took  his  son, 
to  whom  he  gave  a  house  in  the  street  called 
Magulmaha,  and  he  also  gave  him  many  pre- 
sents and  servants  to  serve  him,  and  his  daily 
pay  was  1000  masurans :  he  desired  this  hero 
to  attend  his  son  Gameny.  This  is  the  end  of 
the  history  of  Maha-sona. 

History  the  Fourth,  of  Goteimhcro. 

This  hero,  Goteimbera,  was  son  to  Maha- 
naga-Kelemby,  a  man  of  affluence,  who  resided 
in  the  village  Nittulivitty,  at  the  town  Ghiry,  in 
the  kingdom  Ruhuna,  within  the  island  of  Cey- 
lon. This  hero  was  first  called  by  his  parents 
Prince  Aleeya;  he  had  six  elder  brothers.  As 
this  hero  was  very  short,  his  brothers,  M^hen  they 
were  playing  with  him,  used  to  call  him  in  jest 
Gota.  Though  this  hero  was  so  short  a  person, 
he  had  the  strength  often  elephants;  and  though 
he  was  so  powerful,  he  would  not  go  to  work. 
The  other  six  brothers  of  this  hero,  who  were 
clearing  ground  by  cutting  down  some  thick 
trees  called  imbul,  to  convert  the  same  to  a 
paddy  field  to  sow  for  the  maha  season,  had 
left   a  part  of  the  ground  without  clearing,  in 


MAHAVVANSE.  133 

order  that  it  miglit  he  cleared  by  their  youngest 
brother.  Gota  went  to  the  spot  and  pulled  out 
all  the  imbul-trees  which  stood  on  that  j)art  of 
the  ground  left  for  hiiu,  in  such  a  manner  as 
a  man  would  pull  out  the  vegetable  called  tam- 
pelah,  and  hedged  the  same  with  timbers;  at 
the  same  time  he  had  turned  up  the  ground 
of  that  part  which  was  left  for  him  with  a  mat- 
tock, and  then  went  to  his  brothers  and  informed 
them  of  it,  who  laughed,  and  would  not  believe 
it  at  first ;  but,  when  they  went  to  the  spot  they 
were  amazed  at  seeing  the  work,  and  came 
back  to  their  younger  brother  and  thanked  him 
for  his  wonderftil  work :  since  that  time  he  was 
called  Goteimbera.  And  also  the  Budhu  priest 
who  resided  at  the  temple  Utturootis  gave  him 
the  same  name,  Goteimbera,  from  seeing  that  he 
had  chased  a  deer  who  escaped  the  net  of  the 
hunters,  and,  catching  the  hind-legs,  struck  the 
deer  against  an  imbul-tree  and  killed  it.  The 
King  Cawantisse  having  heard  the  })ovver  of  the 
Goteimbera,  he  gave  his  father  many  presents, 
iind  took  his  son  Goteimbera  into  the  king's 
service ;  and  the  king  gave  him  a  house  in  the 
street  called  Magul-maha,  and  his  daily  pay 
which  the  king  granted  was  1000  masurans. 
The  end  of  the  liistory  of  the  hero  Goteimbera. 


134  MAHAWANSE. 


History  the  Fifth,  of  Terrejmttaheya. 

This  hero  was  son  to  Rdhenna  Sitano,  a  rich 
man  who  resided  in  the  village  Ketty,  near  the 
rock  called  Kelle,  in  the  kingdom  Ruhuna, 
within  the  island  of  Ceylon.  His  parents  had 
given  him  the  name  Gotabeya.  When  he  was 
ten  or  twelve  years  old  he  had  the  strength 
of  ten  elephants.  He  took  up  for  play  such 
stones  as  could  not  be  lifted  up  by  four  or  five 
men,  and  cast  them  away  as  boys  would  do  with 
pebbles.  When  he  was  sixteen  years  old  his 
father  made  an '  iron  bar  sixteen  cubits  long  and 
thirty -eight  fingers  in  circumference,  and  gave 
him,  with  which  he  used  to  knock  down  cocoa  and 
palmera  -  trees :  on  that  account  he  was  called 
G5tabeya  the  hero.  The  father  of  this  hero  once 
having  heard  the  preaching  of  the  priest  called 
Mahasumena,  felt  a  desire  to  become  a  priest 
himself,  and  became,  both  he  and  his  son,  Budhu 
priests ;  and  the  father  obtained  the  state  of  Ra- 
bat in  few  days:  since  that  time  the  son  was 
called  by  the  name  Terreputtabeya,  as  he  be- 
came a  priest.  This  priest  Terreputtabeya  re- 
sided at  the  village  Sappanduroo :  in  a  temple 
of  that  name  he  planted,  for  the  use  of  priests, 
an  extensive  cocoa -garden.      This  priest-hero. 


MAHAWANSE.  l,*J5 

on  a  certain  day,  went  out  of  tlie  village  about 
some  business,  wben  the  hero  Goteimbere,  the 
above  mentioned,  came  to  the  temple  where  he 
resided,  on  his  way  to  the  King  Cawantisse,  at 
Magam :  the  men  who  came  together  with  the 
hero  Goteimbera  desiring  to  drink  cocoa-nut 
water,  the  hero  went  into  the  garden  of  the 
priest-hero,  and  began  to  shake  the  cocoa-trees, 
and  draw  down  the  young  fruits,  desiring  his 
men  to  drink  them;  this  done,  they  scattered 
the  husks  of  them  round  about  the  temple,  and 
went  to  rest  themselves  in  the  temple.  At  this 
time  the  priest-hero  happening  to  come  back 
to  his  temple,  saw  the  outrage  committed  by 
the  hero  Goteimbera ;  and  in  order  to  shew  him 
that  there  were  other  heroes  besides  Goteim- 
bera, the  priest-hero  went  up  to  the  place  where 
Goteimbera  was  lying  down,  and  caught  hold 
l)y  the  leg  of  Goteimbera  with  the  two  toes  of 
the  priest-hero's  left  foot,  and  began  to  drag 
lum  round  about  the  temple.  The  hero  Gote- 
imbera attempted  to  rid  himself  from  the  priest- 
hero,  and  when  he  could  not,  he  begged  his 
pardon,  and  also  the  men  who  came  with  Go- 
teimbera, and  the  priests  who  were  in  the  tem])le 
prayed  him  to  release  Goteimbera.  On  the 
])rayer  of  these  men,  and  the  ])romise  of  Gote- 
imbera  to   restore  to   him,  the    j^iest-hero,  the 


136  MAHAWANSE. 

cocoa-nuts  which  he  liad  destroyed,  and  also  to 
plant  a  cocoa-garden  for  him,  he  released  the 
hero  Goteimbera;  since  which  time  they  both 
became  intimate  friends.  This  quarrel  hap- 
pened at  the  time  when  Goteimbera  was  first 
going  to  enter  into  the  king's  service,  though 
it  was  not  mentioned  in  the  history  of  Goteim- 
bera. On  a  certain  day  the  king,  in  conversation 
vidth  the  hero  Gdteimbera,  asked  him  whether 
there  were  any  other  powei'ftil  men  that  he 
knew  of?  On  which  the  hero  told  him,  that  there 
was  a  priest  who  was  much  more  powerful  than 
himself,  in  the  temple  Sappanduroo,  called  Ter- 
reputtabeya.  The  king  then  desired  him  that 
he  should  go  himself  and  bring  him.  Where- 
upon the  hero  Goteimbera  went  to  the  said 
temple,  carrying  with  him  many  presents,  which 
he  got  from  the  king  to  carry  to  the  temples : 
these  presents  he  distributed  between  the  priests 
of  that  temple,  and  intimated  the  king's  desire 
to  the  priest-hero,  who  first  made  some  objec- 
tions to  go  to  serve  the  king,  as  he  was  a  priest ; 
but  at  last,  on  the  persuasion  of  the  hero  Gote- 
imbera, and  also  as  there  was  no  other  mode 
to  proi)agate  the  law  of  Budhu  but  by  destroying 
the  Malabars,  he  agreed  to  the  proposal  of 
Goteimbera,  and  went  together  with  him,  took 
off  his  yellow  robes,  and  resided  in  the  house 


MAHAWANSE.  1.'57 

of  tlie  hero  Goteimbera  until  the  hair  of  his 
head  grew;  and  afterwards  they  both  went  to 
the  king  and  appeared  before  him.  The  king 
\vas  much  pleased,  and  gave  to  the  priest-hero 
a  house  to  live  in  in  the  street  Magul-maha,  and 
granted  him  the  same  salary  as  he  had  granted 
to  the  other  heroes.  The  end  of  the  history 
of  the  hero  called  Terreputtabeya. 

History  the  Sixth,  of  the  Hero  Maha-Barrena. 

In  the  reign  of  the  King  Cawantisse,  within 
the  island  of  Ceylon,  in  the  kingdom  Ruhuna, 
at  the  village  Cappandura,  this  hero  was  born 
of  the  wife  of  Coomahre-Kelemby ;  and  at  the 
moment  that  he  came  into  this  world,  his  parents 
had  the  fortune  of  discovering  a  hidden  trea- 
sure :  on  that  account  they  gave  him  the  name 
Barrena.  This  hero,  when  he  was  grown  up, 
used  to  take  deer  and  wild  boars  by  their  legs 
in  the  chase,  and  kill  them  by  striking  them 
on  the  ground ;  so  he  was  aftenvards  called  by 
the  name  Maha-BaiTena.  When  the  King  Ca- 
wantisse came  to  know  the  power  of  tliis  hero 
he  took  him  into  his  service,  and  granted  him 
the  same  as  were  granted  to  the  other  heroes. 
The  end  of  the  history  of  the  hero  Maha-Barrena. 


138  MAHAWANSE. 


History  the  Seventh,  of  the  Hero  Weelusiimena. 

The  hero  Weehisumena  was  the  son  of  Was- 
sembe-Kelemby,  who  resided  at  the  village  Kel- 
lembiganne,  in  the  town  Grinil,  within  the  island 
of  Ceylon.  The  father  of  this  hero  had  two 
intimate  friends,  one  of  them  was  called  Weelu, 
of  the  village  Weelu,  and  the  other  Sumena: 
when  these  two  friends  had  heard  that  this  hero 
was  born,  they  both  came  to  the  house  of  this 
hero's  father,  and  also  they  brought  him  many 
presents,  and  gave  him  both  their  names,  Weelu 
and  Sumena.  When  this  hero  was  grown  up, 
these  two  friends  of  his  father  came  and  took 
the  hero  with  them  to  their  village.  Weelu, 
one  of  the  friends  of  the  hero's  father,  had  a. 
strong  wicked  horse,  so  that  no  one  was  able 
to  mount  on  his  back ;  he  was  at  once  amazed 
at  having  seen  the  dexterity  with  which  the  hero 
had  rode  on  the  back  of  this  horse,  and  thought 
that  he  was  a  fit  person  to  serve  the  King 
Cawantisse,  and  sent  him  to  him,  who  received 
him  as  a  hero,  and  gave  him  the  same  pay  and 
other  things  as  were  given  to  the  other  heroes. 
This  is  the  end  of  the  history  of  the  hero  Wee- 
lusumena. 


MAHAWANSE.  130 


History  the  Eighth,  of  the  Hero  Canjedewa. 

This  hero  was  tlic  son  of  one  Abeya-Ke- 
Icniby,  the  father  of  seven  sons,  who  resided  at 
the  village  Meedeny,  next  to  Muhuntaru,  near 
the  mountain  Anjely,  in  the  to^vn  Girwa,  of  the 
kingdom  Ruhuna,  within  the  island  of  Ceylon. 
The  parents  of  this  hero  had  put  on  him  the 
name  Deewa,  and  as  one  of  his  legs  was  a  httle 
lame,  he  was  afterwards  commonly  called  Canje- 
Deewa.  He  was  a  powerful  man.  Whenever  he 
^vent  with  hunting-parties  he  used  to  take  up 
wild  buffaloes  by  the  leg,  and  kill  them  by 
striking  them  against  the  gi'ound;  and  he  was 
very  expert  in  exercises  of  his  sword.  The 
King  Cawantisse  having  heard  the  power  of  this 
hero,  he  gave  his  parents  a  great  many  presents, 
and  took  him  to  liis  service  under  his  son 
Gameny.  This  is  the  end  of  the  history  of  the 
hero  Canje-Deewa. 

History  the  Ninth,  of  the  Hero  Pi/sa-Deeraa. 

This  hero  was  the  son  of  one  Utpala-Ke- 
lemby,  who  resided  at  the  village  Goddigonnnu, 
near  the  temple  Situlpahu,  in  the  kingdom 
Ruhuna,  within  the  island  of  Ceylon.    When  this 


140  MAHAWANSE. 

hero  was  born,  his  parents  did  not  give  him  any 
name  of  their  famihes,  but  as  he  was  born  mider 
the  constellation  Pusa,  they  gave  him  that  name. 
When  this  hero  was  seven  years  old,  he  went 
once  to  the  temple,  with  some  other  boys  who 
had  been  playing  together  with  him,  where  he 
took  a  chank-shell,  and  blew  in  it,  which  gave 
such  a  thundering  sound,  by  the  force  with 
which  he  blew  into  it,  that  the  boys  who  were 
with  him  became  as  madmen,  and  the  beasts 
and  fowls  who  were  in  the  neighbouring  wilder- 
ness were  faint :  since  that  time  he  was  known 
by  the  name  Pusa-Deewa*  hero.  When  this 
hero  was  twelve  years  old,  his  father  taught  him 
all  the  different  arts  of  defence  by  weapons,  as 
it  was  their  family  profession.  He  soon  became 
himself  master  of  these  different  arts,  and  he 
was  able  to  break  through  with  his  arrow  carts 
filled  with  sand ;  also  an  hundred  leathers  at  once, 
when  put  one  after  the  other  ;  also  thick  planks 
of  dimbul  wood,  each  as  thick  as  eight  fingers ; 
and  also  six  copper  boards,  six  fingers  thick  each, 

*  The  title  of  Dewa,  or  God,  added  to  his  name  Pusa, 
referred  to  the  feat  on  the  chank  or  conch-shell,  which  is 
blown  by  the  deities  of  one  of  the  Dewa-Loka  heavens,  in 
honour  of  the  Budhu  when  on  earth  ;  the  personages  holding 
the  same  rank  in  the  Budhist  system  as  the  tritons  in  Grecian 
mythology,  of  whom  they  arc  the  prototypes. 


MAIIAWANSE.  141 

at  once,  wlien  placed  one  after  the  other.  When 
the  King  Cawantisse  came  to  know  the  ahihty 
of  this  hero,  he  sent  many  presents  to  his  pa- 
rents, and  took  this  hero  from  them,  and  placed 
iiim  in  the  service  of  his  son  Gameny,  and 
granted  him  the  same  as  were  given  to  the 
other  heroes.  This  is  the  end  of  the  history  of 
the  hero  Pusa-Deewa. 

History  the  Tenth,  of  the  Hero  Lahiya-Wasemha. 

The  hero  Labiya-Wasemba  was  the  son  of 
Matta-Kelemby,  a  man  of  affluence,  who  re- 
sided in  the  village  Werreweddy,  near  the 
mountain  TuUahdra,  at  Magam,  in  the  king- 
dom Ruhuna,  within  the  island  of  Ceylon ;  his 
parents  called  him  Wassemba.  His  person  was 
\ery  beautiful,  because  he  had  kei)t  the  five 
commandments  in  his  former  state  of  existence  ; 
and,  as  he  was  very  beautiful,  he  was  afterwards 
commonly  called  Labiya  -  Wasemba.  When 
this  hero  was  twenty  years  old  he  had  the 
strength  of  ten  elephants,  and  he  was  very  ex- 
pert in  fencing.  He  was  once  employed,  with 
others,  in  laying  a  dam  of  a  paddy  field,  and 
carried  as  much  earth  at  once,  for  the  con- 
struction of  the  same,  as  twenty  or  tliirty  men 
could  not  carry  at  a  time  :  since  that  time  he 


142  MAHAWANSE. 

was  known  to  be  a  powerful  man.  When  the 
king  came  to  hear  of  him,  he  took  him  into  his 
service,  and  granted  him  the  same  as  he  had 
granted  to  the  other  heroes,  besides  which,  the 
king  made  a  present  of  that  dam  to  this  hero 
which  was  constructed  by  himself.  Since  that 
time  the  dam  was  called  Labiya-Wasemba. 
This  hero  was  also  placed  by  the  king  under 
his  son  Gameny.  This  is  the  end  of  the  history 
of  the  hero  Labiya-Wasemba. 

The  King  Cawantisse  had  once  sent  for 
the  ten  heroes,  and  desired  that  each  of  them 
should  themselves  find  out  ten  other  heroes, 
which  they  did  accordingly,  and  brought  before 
the  king  one  hundred  other  heroes ;  these  one 
hundred  heroes  were  also  desired  by  the  king, 
that  each  of  them  should  find  out  ten  heroes, 
which  they  did,  and  brought  1000  heroes  alto- 
gether before  the  king  ;  and  these  1000  heroes 
were  also  desired  by  the  king  to  do  the  same, 
which  they  did  accordingly.  Thus  the  whole 
number  of  heroes,  from  Nandimittra,  the  first 
to  the  last,  was  11,110  men:  all  these  heroes, 
together  with  the  ten  grand  heroes,  were  com- 
manded by  his  son  Gameny. 


MAHAWANSE.  143 


The  Txoeniij-fourih  Chapter  of  the  Book  Maha- 
wanse,  called  Dustegdmemj  W'ljaya. 

The  Prince  Gameny  resided  in  the  city  with 
his  father  the  king;  and  the  Prince  Tissa  was 
sent  by  his  father  the  king  to  Digamadulu,  to 
encourage  the  agriculture  in  the  country. 

On  a  certain  day  the  Prince  Gameny,  after 
liaving  Wewed  his  anny,  liad  a  desire  to  war 
against  the  Malabars,  which  being  intimated  to 
the  King  Cawantisse,  was  disapproved  by  him ; 
and  some  time  after  this  the  Prince  Gameny 
again  proposed  to  his  father  to  declare  war 
against  the  Malabar  king,  who  again  disapproved 
of  it,  stating,  that  it  was  not  certain  who  would 
succeed  in  the  war,  and  that  the  army  of  the 
Malabar  king  was  more  powerful ;  and  that  the 
kingdom  Ruluma,  on  this  side  of  the  river  Maha- 
willy,  was  sufficient  for  them,  without  tlie  ter- 
ritories of  the  Malabar  king.  In  this  manner  the 
king  disapproved  three  times  the  proposal  of  the 
Prince  Gameny,  who,  feeling  a  great  resent^ 
ment  at  the  disapprobation  of  his  proposal  by 
his  fcither,  he  wrote  at  last  to  his  father  that  he 
was  unworthy  to  have  the  dress  of  a  man,  but 
that  he  should  wear  that  of  a  woman,  and  at 
the  same  time  he  had  sent  him  a  set  of  women's 


144  MAHAWANSE. 

dresses.  Tlie  king,  on  this,  had  expressed  a 
wish  of  putting  him  under  golden  chains ;  so  the 
Prince  Gameny,  who  heard  of  this,  fled  away  pri- 
vately, and  resided  at  Cotmala,  in  the  kingdom 
Maya ;  and  as  he  had  thus  fled  away  without  the 
knowledge  of  his  father,  he  was  commonly  called 
since  that  time  by  the  name  Dustegameny. 

In  these  days  the  King  Cawantisse  had  con- 
structed a  conical  building,  called  Nugula-Maha- 
saiya,  in  which  he  deposited  some  bones  of 
Budhu;  and  on  this  festival  there  assembled 
about  24,000  Budhu  priests,  in  the  midst  of 
whom  the  king  caused  the  ten  grand  heroes 
to  take  their  oath,  that  in  case  of  any  dispute 
between  his  two  sons  after  his  death,  on  account 
of  the  kingdom,  they  should  take  the  part  of 
neither  of  them.  This  King  Cawantisse  had 
constructed  altogether  sixty-four  temples ;  and 
he  died  after  a  sixty-four  years'  reign.  The 
Prince  Tissa  havinsr  heard  that  his  father  had 
departed  this  life,  came  from  Digamadulle  and 
solemnised  the  funeral ;  and  took  away  with  him 
(without  giving  any  notice  of  it  to  his  elder 
brother  Gameny)  his  mother,  the  Queen  Vihara- 
Maha,  the  elephant  Cadol,  &c.  Some  of  the 
king's  courtiers  who  resided  at  Magam  then  in- 
formed the  Prince  Gameny  of  this ;  upon  which 
the  prince  came  from  Cotmala  to  Guthalla,  and 


MAHAWANSE.  145 

fi'om  thence  to  Magam,  "svhere  he  was  crowned ; 
after  which  he  sent  word  to  his  brother  Tissa, 
that  he  should  send  to  him  his  mother,  tlie 
queen  of  his  late  father,  and  the  elephant  Cadol, 
as  he  was  the  proper  person  to  take  care  of 
them;  but  Tissa  would  not.  On  that  account 
there  happened  a  dispute  between  the  two  bro- 
thers, which  gave  root  to  a  war,  and  the  elder 
brother,  Gameny,  was  the  conqueror. 

This  king,  having  subdued  the  powerful  army 
of  the  Malabar  kings,  brought  the  island  under 
one  government;  after  which  he  was  invested 
with  the  crown,  and  he  rewarded  his  giants 
magnificently.  The  king  once,  when  he  was 
at  leisure,  seeing  his  prosperity  in  every  thing, 
thought  within  himself  that  he  obtained  all  this 
by  charities  and  good  acts  which  he  did  in  his 
former  existence ;  and  at  the  same  time  recol- 
lecting that  he  had  killed  thousands  of  Malabars, 
he  was  very  sorrowful,  thinking  that  it  would  be 
an  obstacle  to  his  entrance  into  the  felicity  of 
Nirwiina.  This  sentiment  of  the  king  was  per- 
ceived by  the  rahatoonwahanse,  who  was  at 
Pongoodiwayenah,  by  his  divine  wisdom,  and  he 
sent  eight  rahatoons  to  comfort  the  king.  These 
rahatoons  accordingly  arrived  at  the  kings  pa- 
lace, who  having  received  them  with  all  respect 
and  honour,  inquired  from  them  the  cause  of 

VOL.  I.  L 


146  MAHAWANSE. 

their  arrival.  In  which  he  having  been  satis- 
fied, communicated  to  them  his  uneasiness 
on  account  of  the  destruction  of  the  Malabars. 
Upon  this,  the  rahatoons  rephed  to  the  king, 
that  although  he  had  killed  so  many  thousand 
of  Malabars,  that  would  be  no  obstacle  to  his 
obtainment  of  the  heavenly  felicity,  as  there  was 
only  one  man  who  was  of  a  pious  life  amongst 
all  those  Malabars ;  and  even  the  sin  of  killing 
that  man  cannot  fall  upon  the  king,  because  he, 
the  King  Dootoogameny,  is  a  person  who  has 
done  an  immensity  of  charities,  in  consequence 
of  which,  that  he  will  be  transmigrated  to  the 
divine  world  Toosita,  where  he,  having  enjoyed 
the  divine  happiness  for  an  immense  time, 
would  from  thence  be  transmigrated  into  the 
human  world,  when  there  will  be  the  Budhu- 
Maitri ;  and  that  the  king,  in  that  existence  of 
life,  will  enter  into  holy  orders,  and  obtain  the 
everlasting  happiness,  so  that  there  will  be  no  op- 
portunity to  make  him  suffer  for  his  sin.  Upon 
this,  the  king  consoled  himself,  and  the  rahatoon 
left  him.  This  is  the  twenty-fifth  chapter  called 
Dustagameny-Wijaya,  in  the  book  Mahawanse. 

The  king  having  subdued  all  his  enemies, 
proceeded  to  bestow  rewards  on  his  giants, 
amongst  whom  there  was  one  whose  name  was 
Thereputtabeya,  who  did  not  accept  of  the  re- 


MAHAWANSE.  147 

wards.  The  king  upon  this  desired  to  know  the 
giant's  motive  for  non-acceptance.  The  giant 
said,  because  tliere  are  more  enemies ;  and  being 
inquired  of  who  they  were,  he  rephed,  "  the 
enemies  of  the  passions  of  men."  Then  the  king 
perceiving  the  giant's  intention,  lie  allowed  him 
to  enter  into  the  holy  order;  so  he  became  a 
priest,  and  afterwards  a  rahatoon,  and  took  his 
residence  in  the  temple  named  Gathalaanjali- 
panwa,  at  Rukoonudanauwa,  with  a  train  of  500 
rahatoons. 

The  King  Dootoogameny  caused  to  be  built 
the  temple  named  Mirisawettimiharaya,  at  which 
he  afterwards,  having  assembled  a  great  number 
of  priests,  offered  to  them :  he  also  erected 
round  the  temple  a  large  hall,  wherein  he  gave 
seats  to  thousands  of  priests  and  priestesses, 
providing  them  with  all  sorts  of  food ;  he  gave 
robes  to  them  all,  and  did  many  other  benevo- 
lences. This  is  the  twenty-sixth  cha])ter  called 
Miriwatty-Weharamba,  in  the  book  Mahawanse. 

The  King  Dootoogameny  saw  once,  amongst 
the  writings  of  his  ancestors,  a  prediction  deli- 
vered to  his  gi-andfather,  the  King  Dawanipoetissa, 
by  the  priest  Miliidumaha-tarunwalianse,  which 
declared  that  the  said  King  Dawanipoetissa  should 
have  a  great  son,  wlio  would  erect  a  daggoba  to 
the  height  of  120  cubits,  by  the  denomination 


148  MAHAWANSE. 

of  Ruwanwely-daggoba;    and  also  a  house  of 
nine  stories  high,  for   the   sanctification   of  the 
priests,  by  the  denomination  of  Lowamahapaye. 
This  rejoiced  the  king  very  much,  as  his  person 
was   foreseen  by  the  priest  Mihidumaha-tarun- 
wahanse.      So  the  king  proceeded  on  the  next 
day  to  Mahamenna-uyana,  where  he,  having  seen 
the  priests,  then  stated  to  them  that  he  intended 
to  erect  a  building  resembling  one  in  the  divine 
world,  for  the  sanctification  of  the  priests ;    and 
begged,  therefore,  to  send   some    rahatoons  to 
the  divine  world,  in  order  to  provide  him  with 
a  pattern  of  a  divine  palace.     Upon  this  appli- 
cation they  commissioned  eight  rahatoons,  who 
proceeded  to  the  divine  world   named  Tootisa 
Dewa-Loka,  where  they  saw  the  palace  of  the 
goddess  named  Beerany,  who  by  her  good  act, 
in   her   former    existence,   of  having  prepared 
victuals  for  the  poor,  was  transmigrated  there, 
and  has  a  stature  to  the  height  of  three  leagues. 
She  wore  a  golden  crown  of  the  height  of  one 
league,  and  was  clothed  with  a  divine  cloth  of 
the  length  of  forty-eight  leagues,  &c.  &c.     The 
golden    palace    of  this   goddess   is  also   of  the 
height  of  forty-eight  leagues,  provided  with  1000 
apartments.     So  the  rahatoons  took  a  copy  of 
this  palace  and  delivered  to  the  king,  who,  being 
exceedingly  pleased,   caused   a   building   to  be 
erected  according  to  that  copy.     This  building 


MAHAVVANSE.  149 

was  in  each  side  to  the  length  of  100  cuhits, 
and  to  the  height  also  of  100  cuhits:  it  contained 
nine  stories ;  in  each  story  there  are  100  rooms, 
&c.  &c.  &c.  This  is  the  twenty-seventh  chapter 
called  Sohaprasawda-maha,  in  the  book  INIa- 
hawanse. 

The  King  Dootoogameny  afterwards  having 
made  a  valuahle  offering  at  the  holy  tree  called 
Bodinwahanse,  he  thought  that  his  subjects, 
having  suffered  nuich  by  the  war  with  the  Mala- 
bar men,  how  therefore  without  any  oppression 
to  them,  he  could  obtain  a  quantity  of  bricks 
sufficient  to  build  the  great  tower  of  Maha-Dag- 
goba.  This  sentiment  of  the  king  being  perceived 
instantly  by  the  goddess,  who  was  fond  of  the 
king's  white  umbrella,  she  repeated  the  king's 
sentiment,  which  report  going  from  one  to  the 
other,  reached  at  last  the  divine  world,  where  the 
god  Sakkraia  having  been  informed  of  it,  he  sent 
for  the  god  Wismakarma-Dewaputtraya,  and  in- 
fonning  him  ol"  the  king's  sentiment,  desired  him 
to  form  a  large  heap  of  bricks  at  a  distance 
of  four  leagues  from  Anurahde})ura  -  Nuwara, 
which  he  did  accordingly.  On  the  next  day,  a 
sportsman  who  had  been  hunting,  having  per- 
ceived the  heap  of  bricks,  gave  information  to 
the  king,   who,  being   exceedingly  pleased,   re- 


150  MAHAWANSE. 

warded  the  man,  and  on  the  following  morning 
ordered  the  procession  of  his  march  to  the  place  • 
where  the   bricks   were   fomid.      At  the  same 
time  the  king  was  informed,  that  in  the  village 
Auowitty,  about   twelve   leagues  distance  from 
Anurahdepura  -  Nuwara,   there    was    a   fall    of 
rain  at   night,  and   in  the   morning  there  was 
found,  within   about  four   ammonams,  a  space 
full  of  golden  trees,  the  highest  one  span,  and 
the  lowest  four  fingers  long.     After  this  there 
came  other  men,  who  informed  the  king,  that  in 
the  village  Tambewittigamina  they  had  seen  a 
copper  mine.     Soon  after  some  other  villagers 
came  to  the  king  and  informed  him,  that  near 
the    canal    called    Samantawane  -  wawe,  about 
twelve    leagues    distance   from   Anurahdepura- 
Nuwara,  they  had  seen  a  place  where  an  im- 
mensity of  precious  stones  had  been  produced ; 
presenting  at  the  same  time  a  quantity  of  the 
same  to  the  king.     While  the  king  was  listening 
to  these  men,  others  came  and   informed  him 
that  they  had  found  a  silver  mine,  which  they 
secured  for  the  king.     It  came  to  pass  after  this 
that  some  fishermen  addressed  the  king  with  the 
report,  that  a  great  quantity  of  pearls  were  cast 
on  shore  near  the  village  Pattoonoogama.     It 
was  also  reported  to  the  king,  that  in  the  bank 
of  the   river   in  the  village  Pallawapinamgama 


MAIIAWANSE.  151 

there  were  four  precious  stones,  each  of  one  cubit 
and  a  half  long.  Thus  the  king*  obtained  all 
these  riches  as  soon  as  he  resolved  to  erect  the 
great  tower,  therefore  he  determined  to  preserve 
them  all  for  the  use  of  the  tower.  This  is  the 
twenty-eighth  chapter  called  Toopasadana-Lawba, 
in  Mahawanse. 


Now  the  king  prepared  to  build  the  tower, 
and  having  fixed  the  day  for  that  pui-pose,  he 
gave  notice  of  it  to  his  subjects,  requiring  their 
attendance  on  that  day;  at  the  same  time  he 
ordered  two  of  his  ministers  to  embelhsh  the 
place  where  the  tower  was  to  be  built,  and  he 
directed  them  to  provide  the  four  gates  of  the  city 
with  all  sorts  of  food,  peifumes,  and  garments, 
for  the  use  of  those  who  came  to  attend  the 
ceremony  of  the  building  of  the  tower ;  and  thus 
the  king,  having  regulated  every  thing  splendidly, 
he 'put  on  his  robes,  and  proceeded  to  the  place 
with  a  gi-eat  retinue.  On  this  occasion  there 
came   a   great   number  of  priests  from   several 

*  Thus  similarly,  in  the  recapitulation  made  of  the  titles 
of  Minderagee  (late  Emperor  of  Birmah),  in  the  treaty  with 
the  East  India  Company,  made  by  means  of  the  embassy  of 
Colonel  Symes,  all  these  substances  are  laid  claim  to  as  the 
property  of  the  Birmah  monarch;  it  being  a  proof  of  the 
approval  of  their  rule  by  the  gods,  for  these  mines,  &c.  &c. 
to  abound  in  their  reign. 


152  MAHAWANSE. 

directions,  that  is  to  say,  from  Rajegahanoowara, 
in  company  of  the  chief  priest  Endagutta,  80,000 
rahatoons,  who  came  there  through  the  sky; 
from  Barenasnoowara,  in  company  of  the  chief 
priest  Darmasena,  12,000  rahatoons;  from  Sa- 
watnoowara,  in  company  of  the  priest  Piyadassy, 
60,000  rahatoons ;  from  Wisalamahanoowara,  in 
company  of  the  priest  Buddaraekita,  80,000  raha- 
toons ;  from  Rosa  Canoowara,  30,000  rahatoons, 
with  the  priest  Dammaraekita ;  from  the  country 
called  Udaniratta  there  came  40,000  rahatoons, 
in  company  of  the  priest  Maha-dammaraekita ; 
from  Palelupnoowara  arrived  104,000  raha- 
toons, at  the  head  of  whom  was  the  priest 
Mittinna;  from  Casmiragandaraye  there  came 
280,000  rahatoons,  at  the  head  of  the  chief  priest 
Attima ;  from  Pallawabonam-ratta,  460,000  ra- 
hatoons, at  the  head  of  the  chief  priest  Maha- 
dewa,  &c.  &c.  &c. 

Now  the  king  began  to  make  the  foundation 
of  the  tower  more  extensive,  to  which  the  chief 
priest,  named  Siddarta,  put  a  stop,  saying,  that 
if  it  should  be  so  extensive,  it  would  not  be 
possible  in  future  to  keep  it  in  good  order. 
Upon  this,  the  king  begged  the  priest  to  mark 
the  circumference  of  the  tower,  which  he  did ; 
then  the  king  placed  there  eight  golden  and 
eight  silver  vessels,  with  many  other  full  vessels 
surrounding  the  same.     He  caused  to  be  placed 


MAIIAWANSE.  153 

there  eight  hricks  made  of  gold,  surroiindiiig 
each  with  a  quantity  of  bricks  made  of  silver ; 
and  the  solitary  man,*  called  Suppratista- 
Camoona,  laid  a  heap  of  perfumes  on  the 
solemn  brick ;  when  the  chief  priest,  Soomana, 
solemnised  the  offering  of  flowers,  and  instantly 
it  came  to  pass  that  a  tremor  of  the  earth. 
Sec.  &c.  took  place. 

Then  followed  the  salutation  of  the  king  to 
all  the  rahatoons  who  were  there;,  after  whi(;li 
the  chief  priest,  Piyadassynam  Mahatarun-Wa- 
hanse,  delivered  a  sermon  ;  and  by  hearing  of 
this  pious  discourse  many  thousands  of  men 
obtained  di\ine  privileges  of  various  descrip- 
tions. This  is  the  twenty-ninth  chapter  called 
Tooparamba,  in  Mahawanse. 

The  King  Dootoogameny,  addressing  the 
assembly  of  the  priests,  requested  their  presence 
until  the  day  of  the  completion  of  the  work  of 
the  tower,  engaging  himself  to  nourish  them  all, 
their  number  consisted  of  ninety-six  koh  raha- 
toons, and  an  immense  number  of  inferior  priests ; 
and  this  request  having  been  refused,  the  king 

*  An  anchorite  living  in  a  cave,  as  is  stated  in  the  doc- 
trine in  the  Asiatic  Researches,  published  by  Dr.  Buchanan, 
Vol.  VI. 


154  MAHAWANSE. 

solicited  for  ten  years,  which  time  also  being  di- 
minished by  degrees,  they  at  last  fixed  upon  ten 
days,  during  which  time  the  king  supphed  them 
with  the  best  food.  At  the  same  time  the  king 
sent  for  500  bricklayers,  and  inquired  from  one  of 
them  how  he  would  go  on  with  the  work  of  the 
tower ;  he  rephed,  that  he,  with  100  men,  would 
work  in  a  day  with  the  quantity  of  twenty  ammo- 
nams  of  earth ;  another  said  that  he,  together 
with  100  men,  would  work  in  a  day  with  ten 
ammonams  of  earth ;  and  so  on.  Upon  this  the 
king  said,  that  by  such  proceedings  his  tower 
would  be  merely  a  heap  of  earth,  which  would 
perish  in  a  short  time ;  but  at  last  a  younger 
bricklayer  came  forward,  and  said,  that  he  was 
of  opinion  to  work  a  day  with  one  ammonam  of 
earth,  after  having  sifted  and  scoured  the  same. 
This  pleased  the  king,  and  he  asked  the  man  in 
what  form  he  thought  it  best  to  build  the  tower? 
Upon  this  the  man,  being  inspired  by  the  god 
Wismakarma-Dienwaputtraya,  proposed  to  send 
for  a  golden  pot  full  of  liquid,  which  was  done ; 
then  he  took  another  quantity  of  liquid,  which 
he  threw  against  that  in  the  pot,  by  which  a 
Ijubble  arose,  which  he  said  was  to  be  the  form  of 
the  tower. 

The  king  having,  as  a  reward,  bestowed  upon 
him  a  pair  of  golden  slippers  worth  1000  pieces 


MAHAWANSE.  155 

of  gold,  12,000  pieces  of  gold,  an  elegant  house, 
and  a  paddy  field,  when  night  approached,  he 
began  to  consider  how  he  should  get  the  bricks 
brought  for  the  builchng  of  the  great  daggoba 
without  giving  pain  to  the  people;  when  the 
dewetas,  knowing  his  thoughts,  each  night  sup- 
plied him  \^^th  as  many  bricks,  by  bringing  them 
down  to  the  four  gates  of  the  palace,  as  were 
sufficient  for  each  day's  work. 

The  King  Dootoogameny  being  informed  of 
it,  he  employed  men,  and  set  on  the  work  by 
placing  at  each  gate  of  the  palace,  for  the  use 
of  all  the  workmen,  16,000  pieces  of  gold,  wear- 
ing apparel,  substance  for  food  and  drink,  flowers, 
odoriferous  water,  and  betel,  accompanied  with 
five  sorts  of  spices,  paspallewatte,  with  command 
that  neither  priests  nor  laity  working  at  any 
})art  of  the  daggoba  should  leave  it  without  en- 
joying all  these,  and  receiving  their  wages  for 
their  workmanshij)  at  their  own  pleasure. 

A  certain  individual  of  the  priests  being  de- 
sirous to  be  a  participator*  with  the  king  in  the 

*  The  true  import  of  the  passage  turns  on  the  expectancy 
of  Nirvvana  by  the  king,  for  the  pious  act  of  devoting  this 
daggoba  to  the  Budhu  ;  to  establish  which  claim  it  was  neces- 
sary that  the  deed  shall  belong  exclusively  to  himself,  and 
have  no  participator  in  the  most  trifling  part :  for  the  parti- 
cular character  of  the  Budhist  faith  erects  its  standard  of 


156  MAHAVVANSE. 

execution  of  the  work  of  his  dagobba,  he,  with 
the  privity  of  the  workmen,  gave  the  bricklayer 
a  clod  of  clay  like  unto  the  clay  with  which  the 
daggoba  was  building,  without  receiving  king's 
wages  for  it ;  but  the  king,  being  aware  thereof, 
made  on  him  a  like  deceit,  by  giving  him  a 
yelleyulle  of  jasmine  flowers,  and  some  fragrant 
spices,  that  he  might  offer  the  same  at  Bodhi- 
mahowe,  and  he  was  unaware  why  he  made 
this  offering,  until  he  was  given  to  understand 
by  the  king  that  it  was  in  recompense  for  his 
clod  of  clay;  when  the  said  priest  very  much 
regretted,  on  account  of  the  good  deed  done  by 
him  with  so  much  pains  being  rendered  vain. 

Another  priest  then  followed  the  same  ex- 
ample, by  giving  a  brick  like  unto  the  bricks 
with  which  the  daggoba  was  building,  without 
receiving  the  value,  which,  when  known  to  the 
king,  he,  in  the  said  manner,  recompensed  him 
with  a  piece  of  fine  linen  worth  1000  pieces  of 
gold,  a  shawl  of  the  same  value,  a  pair  of  slip- 
pers, a  bottle  of  fi'agrant  oil,  an  umbrella,  and 

merit  upon  deeds  and  performances  to  the  Budhu;  and  this 
fact  is  in  no  one  passage  more  strongly  characterised  than  in 
the  present  instance,  wherein  it  becomes  indeed  the  very  super- 
structure on  which  the  whole  of  its  scheme  rests,  that  man 
can,  by  certain  deeds  and  acts  to  Budhu  (classed  as  merito- 
rious), acquire  Nirwana,  or  eternal  rest  and  peace. 


MAIIAWANSE.  157 

other  useful  articles  for  a  priest,  and  made  him 
acquainted  therewith  as  l)efore,  when  he  burst 
into  tears,  being  afflicted  with  sorrow  for  his  good 
deed  being  rendered  in  vain.  Thus  the  people 
who  performed  similar  work,  even  for  payment 
with  pure  mind,  in  building  the  said  daggoba, 
and  obtained  the  Dewa-Loka  by  that  merit  at 
their  demise,  were  innumerable. 

A  goddess  at  that  period,  who  was  born  in 
the  heavenly  kingdom  Toutisabawemie,  behold- 
ing her  own  unlimited  glory,  perceiving  the 
same  to  have  been  acquired  by  the  work  she 
had  performed  with  ji^re  mind  at  the  building  of 
the  daggoba  Ruanwelly-saya,  of  the  King  Doo- 
toogameny  (whilst  a  woman),  and  being  highly 
pleased  therewith,  she  immediately  took  hea- 
venly flowers,  fragrance,  and  heavenly  cloths, 
came  down  at  night,  and  offered  the  same  at  the 
daggoba,  and  worshipped.  When  Maha-Leewe, 
a  priest,  beholding  her  glory,  asked  her,  "  What 
good  deed  hast  thou  performed  to  obtain  this 
beauty,  and  the  brightness  of  thy  body  to  illu- 
minate the  whole  island  Lack-dive  with  it?" 
she  answered,  "  Lord,  I  did  not  ac(piire  this 
happy  state  of  my  own  wealth,  but  of  my  labour 
rendered  at  this  daggoba  ;"  adding,  tliat  since 
the  good  works  done  with  pure  mhid  in  tlie 
Budhu's  religion   were  all  rewarded  with    hea- 


158  MAHAWANSE. 

venly  happiness,  the  wise  and  devout  men  ought 
always  to  offer  to  Ruanwelly-saya,  without  omit- 
ting the  least  opportunity. 

When  the  King  Dootoogameny  had  ended 
the  building  of  the  three  prawasawe  of  the  dag- 
goba,  a  rahatoon,  with  a  view  of  strengthening 
the  building,  caused  it  to  be  sunk,  and  levelled 
to  the  surface  of  the  earth ;  so  the  same  being 
rebuilt,  the  same  was  done  nine  times  succes- 
sively. The  king  being  unaware  of  the  purpose, 
and  displeased  with  it,  invited  the  priests,  who 
assembled  in  number  80,000 :  the  king  having 
bowed  himself  to  them,  and  standing  off  aside, 
asked  them,  "  What  would  be  the  consequence 
that  the  cupola  built  by  him,  with  three-roofed 
houses  above  it,  had  been  sunk  to  the  earth  at 
nine  successive  times  ?  would  it  be  a  destruction 
to  itself  or  to  his  life  ?"  The  large  body  of  the 
priests  answered  him,  and  said :  "  Lord,  it  was 
an  act  of  a  rahatoon,  in  order  to  make  the  cupola 
last  strongly,  for  a  great  length  of  time,  against 
the  calamities  which  shall  befall  it  by  means 
of  the  unbelievers  at  a  future  period."  The  king 
being  exceedingly  pleased  with  this,  he  accepted 
the  priests,  saying,  with  great  obeisance,  *'  I 
have  recommenced  the  work  of  the  cupola,  and 
the  three-roofed  house,  and  finished  it  with  ten 
kelles  of  bricks."     Now  the  society  of  the  priests 


MAHAWANSE.  159 

desired  two  of  the  Samenera  raliatoons,  called 
Oottra  Sooiiianas,  "  Go  ye  to  the  Puransiila 
Ootoora-Ruroo-Dewinwe,  and  fetch  us  thither 
six  stone  pillars  of  vaporous*  colour,  four-square 
every  way,  and  eighty  cubits  long ;"  which  they 
accordingly  did,  one  of  which  they  laid  down 
flat-ways  in  the  heart  of  the  cupola,  four  they 
placed  on  the  four  sides,  and  the  other  they 
secreted  in  the  sandy  floor  to  the  east  of  the 
cupola  by  the  wall. 

The  King  Dootoogameny  in  the  midst,  with- 
inside  of  the  cupola,  manufactured  a  delightful 
banian-tree,  to  stand  upon  the  brilliant  floor, 
having  the  bottom  like  unto  coral,  the  stem  and 
leaves  with  gold,  and  adorned  with  three  sets  of 
amaye,  formed  a  ring  with  precious  stones,  the 
one  hke  unto  a  flower,  ^ne  like  unto  quadi'u- 
peds,  and  the  other  like  unto  the  hamza,  a 
kind  of  water-fowl.  The  banian-tree  in  its 
height  was  sixteen  cubits,  having  five  boughs 
spread  out,  of  sixteen  cubits  long  each,  the 
leaves  wrought  with  the  emerald  called  Indre- 
nule-ming.      Over  this  banian-tree,  which  had 


*  The  beautiful  marble  of  Chagaing  appears  to  have  been 
usually  appropriated  to  the  figures  and  daggobas  of  the  Budhu, 
and  to  resemble  the  fluor  marbles  of  Tabriz,  whence  they  are 
here  described  as  vaporous  from  their  diaphanous  character. 


160  MAHAWANSE. 

leaves  consisting  of  emeralds,  buds  consisting  of 
precious  stones,  and  the  stump  consisting  of 
coral,  was  spread  up  white  cloth,  ornamented 
with  net-work  strung  with  pearls,  hanging  about 
gold  chains,  decorated  with  gold  and  precious 
stones,  and  with  posts  to  support  the  foiu 
corners,  decorated  with  seven  rows  of  pearls, 
worth  one  lacse,  again  having  golden  figures  of 
different  shapes,  as  the  sun,  moon,  stars,  and 
various  kinds  of  flowers,  and  a  quantity  of 
atoraseye  of  valuable  cloths,  and  a  quantity  of 
one  thousand  astoraseye  of  similar  cloth,  of  five 
different  colours.  Below  the  banian-tree,  round 
about,  was  spread  a  golden  cloth,  decorated  with 
stones,  and  thrown  upon  it  pearls  the  size  of 
emboolo  fruit,  and  thereupon  placed,  in  regular 
form,  gold  pots,  filled  with  odoriferous  water,  dip- 
ping in  golden  flowers.  To  the  east  of  the  tree 
he  manufactured  a  golden  seat,  worth  one  kele, 
and  thereon  he  placed  the  golden  image  of  Bud-  ' 
hu,  in  his  natural  stature,  in  the  state  of  sitting, 
the  twenty  nails  and  the  white  of  the  eyes  inlaid 
with  the  precious  stone  iatispatuke-manukeye ; 
the  palm  of  the  hands,  the  sole  of  the  feet,  the 
lips,  and  the  red  part  of  the  eyes,  with  the  red 
coral;  the  hairy  part  of  the  head,  the  eye- 
brows, the  black  part  of  the  eye,  with  the  stone 
indreweele-monekye ;  and  the  single  hair  upon 


i\I  All  AW  ANSI',.  1()1 

the  forehead  with  silver.  He  also  made  images 
of  the  following  deities,  as  though  they  were 
in  their  acts  of  duty  and  homage :  —  Brahma 
Sahan-pati,*  in  the  state  of  holding  the  silver 
umbrella;  Sakkraia,  blowing  the  chank  Saye- 
toora;  Panche-sike,  playing  on  the  liddle  Wil- 
lowc-pandoo ;  the  snake  Maha-kele-nayeraye, 
accompanied  by  his  female  attendants,  praising 
Budhu  ;  and  AVasewarty-mara,  or  the  opposer  of 
Budhu,  ascending  on  the  elephant  Giremekela, 

*  While  this  mimic  prototype  of  the  heavenly  regions  ex- 
hibits Brahma  Maha  Sahan-pati,  the  supreme  god  of  the  Brah- 
ma-Loka,  with  Sakkraia,  the  chief  god  of  the  Dewa-Loka, 
and  the  Naga,  or  snake  deities  of  the  earth,  in  this  assem- 
blage figures  also  the  rebellious  Dewa  god,  Wasevvarty-mara, 
with  his  Assuras.  No  point  can  more  fully  mark  the  primitive 
character  and  the  unquestionable  antiquity  of  Budhism,  as  in 
no  other  code  of  Pagan  doctrine  or  ancient  myth  that  we 
have  handed  down  to  us,  are  such  attributes  given  to  the  evil 
spirit ;  they  are  found  in  similar  potency  only  in  Job,  and 
select  portions  of  the  Scriptures.  The  Assuras  of  Brah- 
minism,  the  Arimanes  of  Zoroaster,  the  Titans  of  Greece  and 
Rome,  are  nnmixedly  evil,  and  uniform  enemies  of  the  Su- 
preme :  but  here,  and  in  many  other  passages,  the  great 
enemy  of  the  Budhu  is  presented  to  our  view  as  attending 
his  assembly,  and  offering  his  homage.  On  this  point  the 
reader  will  find  much  curious  and  interesting  matter  by  con- 
sulting; Dr.  Russell's  "  Continuation  of  the  Labours  of  Pri- 
deaux  and  Sliuckford  ; "  also  in  the  1st  Chapter  of  Job, 
and  the  1st  and  6lh  of  thr  Prophet  Zcchariah. 

VOL.  1.  M 


162  MAHAWANSE. 

in  company  with  ten  bimberas  of  his  army,  in 
the  state  of  humihation  to  which  he  is  fallen, 
after  great  but  ineffectual  attempts  to  destroy 
the  Budhu. 

The  other  three  sides  were  finished  in  the  same 
manner  as  it  was  done  to  the  east;  the  seats, 
with  the  like  image  of  Budhu,  each  cost  a  kele. 

To  the  front  gate  of  the  Banian-tree  he 
made  a  silver  seat  worth  a  kele,  ornamented 
with  various  kinds  of  precious  stones ;  and  again, 
with  the  same  substance,  the  images  represent- 
ing how  the  Lord  Budhu,  during  seven  days 
from  his  promotion  to  Budhuship,  without  shut- 
ting his  eyes,  had  performed  the  office  of  Body- 
poojaat  five  different  times  ;  his  walk ;  his  sitting 
and  preaching  at  the  house  Ruangay,  or  golden 
house ;  his  sitting  upon  the  tail  of  the  snake 
Mackelinda ;  his  sitting  below  the  tree  Ajepalle- 
Niggrodeh ;  his  sitting  below  the  tree  Kere-pal-  m 
los-gaha ;  his  receiving  honey  and  rice  from  two 
merchants  Passookgalas ;  and  in  the  mean  time 
his  receiving  of  the  four  cups  from  the  four 
deities  Satorewaran  Rajas,  and  the  transforma- 
tion of  them  into  one*  by  his  divine  power ;  his 

4 

*  This  forms  the  patrya,  or  sacred  cup,  which  contains 
oftentimes  four  within  each  other,  and  which  each  priest 
makes  an  indispensable  part  of  his  equipment. 


MAHAWANSE.  IG.'J 

preachinf]^  at  the  entreaty  of  Maha  Brahma ;  the 
ordaining  priests  of  fifty-five  men,  chiefiy  the 
noble  man  Jassa;  ordaining  priests  of  thirty- 
two  princes  of  the  royal  tribe  Baddra ;  ordaining 
priests  of  1000  hermits,  chiefly  the  three  Baje- 
telles ;  of  his  reposing  in  the  garden  Lattiwo, 
and  the  visitation  of  the  King  Bimisara ;  his 
walk  to  the  city  Rajegaha  ;  his  acceptance  of 
the  temple  Welowena  Rama,  and  the  two  high- 
priests  De-age-sauwan,  or  the  associates  of  his 
right  and  left  hands,  accompanied  by  eighty 
Maha  -  sauwan,  or  superior  priests,  and  500 
priests  his  attendants ;  and  again,  his  journey, 
at  the  request  of  the  priest  Calodasi-maha,  to 
the  city  Kimboolwatpoore,  accompanied  by 
20,000  rahatoons ;  his  sayings  to  the  })rinces 
I  of  the  tribe  of  Sakkia,  who,  through  pride,  re- 
I  fused  to  bow  down  to  him,  but  on  beholding 
his  miraculous  walk,  they  worshipped  him,  with 
his  own  father  the  King  Suddadana  ;  tiie  falling 
of  Pockuro-wahy  or  snow ;  the  conversion  of 
the  Prince  Rahula  to  the  priesthood ;  the  con- 
version of  the  Prince  Nande  to  the  priesthood  ; 
the  reception  of  the  tem})U'  Pctewana-rama ; 
the  miracle  Januika])])ratcharye,  done  below  the 
mango-tree  called  Gandembe ;  his  ascension  to 
the  heavenly  kingdom  Toutisa  in  three  steps,  from 
Ruwansakimene,   and  ascending  to   the   throne 


104  MAHAVVANSE. 

Pandoopiill ;  preaching  the  lecture  Wijam-dese- 
naw  during  three  months'  continuance ;  Mooze- 
lan-maha,  the  high  priest,  at  the  entreaties  of 
men,  entering  the  rock  Maha-meru,  and  passing 
throughout,  returning  from  near  the  Budhu 
feet,  and  worshipping  him ;  Budhu's  miracle, 
called  Deworahe ;  his  going  to  the  gate  of  Sa- 
caspoore,  and  the  questioning  of  the  parahle  by 
the  priest  Seriyood-maha ;  and  again,  Budhu's 
successive  deliverings  of  the  doctrines  Mahasa- 
mayame  Soottreye,  Rahoolwade,  Mangellesoot- 
treh,  Tirookudde,  Caderaieye  Soottreh,  Jam- 
boke  -  adjuwoke  Sootreh,  Chackrewarty  Soot- 
treh, Gowmdeh  Soottreh ;  Budhu's  respective 
subduing  of  Dampalle,  of  Angoolymalle,  of  the 
devil  Alleweke,  of  the  Bramin  Bakebraghma, 
of  Sacheke,  of  the  devil  Peresada,  and  Ap- 
pralalle  ;  and  again,  the  Budhu's  resignation  of 
his  life  to  Mareya,  or  the  death  ;  his  receiving 
of  the  soft  meat  of  pork ;  his  reception  of  a 
purple  cloth ;  his  drinking  of  the  clear  water ; 
and  his  death  in  Nirwana,  or  eternal  extinction ; 
of  the  priest  Amde  Maha  going  to  the  city 
Cosmara,  and  informing  of  the  Budhu's  death ; 
the  lamentation  of  the  king  on  being  informed 
thereof ;  the  carrying  the  corpse  to  the  golden 
bier ;  the  offering  of  gifts  by  men  and  deities,  the 
Brahmas  and  Dewa ;  the  carrying  of  the  bier  to 


MAHAWANSE.  1<).> 

the  heap  of  sandal-wood,  in  hei<i;ht  120  cubits ; 
worshipping  at  his  feet  by  Mahasop,  and  the  uni- 
versal classes  of  the  other  priests ;  the  con- 
sumption of  the  corpse  by  fire,  the  clearing  of 
the  matters  on  the  ground,  and  the  distribution 
by  the  Bramin  Drona  of  the  Budhu's  dawtoo,  the 
})roduce  of  his  remains. 

Lastly,  the  account  given  in  the  Pansya-panas 
Jatika,  of  Budhu's  form  regenerating  at  550  times 
of  his  life  ;  and  of  his  being  born  in  King  Wessan- 
tara,  then  dying  and  being  born  again  in  tlie  hea- 
venly kingdom  Toosite-bawene  ;*  his  being  in- 
vited for  Budhuship  by  the  deities  of  1000  worlds  ; 
his  conception  in  the  womb  of  his  mother,  the 
Queen  Mahamayahe ;  his  father,  the  King  Sood- 
dodane;  his  nativity  in  the  garden  Lamberne ; 
he  and  his  mother's  washing  in  two  streams  of 
water  sent  down  from  heaven ;  his  innnediate 
walk  seven  steps  to  the  north,  his  feet  bearing 
upon  the  lata,  or  the  crest  of  the  hermit  Cale- 

*  Nothins:  can  be  more  contused  than  the  detail  of  the 
particulars  given  of  the  fitting  up  and  dedicatory  presents 
made  to  the  celebrated  Budhu  temple  of  Ruanwelly.  In  the 
former  paragraphs,  various  acts  are  enumerated  which  are 
always  connected  with  the  latter  portions  of  Guadma's  exist- 
ence on  earth  ;  after  which,  the  Pansya  Jatika,  or  incarnations 
of  the  Budhu,  are  entered  upon,  which  open  with  the  beginning 
of  his  career. 


16(j  MAHAWANSE. 

diisa's  head;    the   shadow  of  dambe-tree  unre- 
moved  during  the  delay  of  the  attendance  of  the 
nurses ;  his  resting  upon  a  seat  suspended  in  the 
heaven,  being  full  of  religious  virtue ;  the  Prin- 
cess Jasadereh  becoming  the  Budhu's  wife,  whilst 
he  was  the  Prince  Rahula ;  four  munis  producing 
all  wishes  by  Sateremaha  Nedham  ;  and  the  three 
different  palaces  suitable  for  three    seasons,  or 
Irtoes  ;*  of  the  Budhu,  in  his  thirty-first  year  of 
age,  sustaining  three  successive  interruptions  in 
his  walk  to  the  pleasure-garden,  by  the  appearance 
of  three  dewetas,  transfigured  into  the  shapes  of  a 
sick,  a  disfigured,  and  a  dead  man ;  and  the  success 
of  his  walk  to  the  pleasure-garden  on  the  fourth 
time,  having  seen  the  shape  of  a  priest,  which 
was  agreeable  to  him,  and  his  spending  the  day- 
time in  pleasure,  and  the  place  adorned  by  the 
deweta  Vismakarme,   in   the   evening ;    and  his 
mounting  on  the   back   of  the  horse  Kantika, 
seeing  the  ridiculous  state  of  the  dancing-girls ; 
the  place  represented  where  he  performed  his 
great  journey   to   assume  the   Budhuship;   the 

*  The  time  from  16th  November  to  15th  March  is  Hai- 
mante  Irtoe  ;  from  15th  March  to  15th  July,  is  Gimbana 
Irtoe  ;  from  16th  July  to  15th  November,  is  Wassana  Irtoe. 
These  three  larger  divisions  are  again  subdivided  into  six 
minor  Irtoes.  See  a  "  Plan  of  the  Chekkraia  Doctrines  of 
Budhism,"  p.  94. 


I 


MAHAWANSE.  167 

manner  in  which  he  was  offered  unto,  and  wor- 
shipi)c'd  by,  the  dewetas  of  10,000  Sackwellas; 
the  place  where  he  left  the  horse  Kantika;  of  his 
assuming  the  priesthood  at  the  borders  of  the 
river  Anoma ;  his  going  to  beg  alms  at  the  city 
Rajegaha ;  of  his  sitting  and  eating  under  the 
shadow  of  the  rock  Pandewa  ;  the  anival  of  the 
King  Bimsera  at  that  place,  and  the  offer  made 
by  him  of  his  kingdom ;  his  reception  of  the 
milked  rice,  granted  by  Sujatah,  the  daughter  of 
a  citizen,  at  the  foot  of  the  tree  Ajepawlenuge ; 
his  eating  of  the  same  at  the  borders  of  the 
river  Neranjura ;  his  sending  the  basin  in  which 
he  took  the  victuals  onwards  against  the  current 
of  that  river ;  his  spending  the  day-time  in  the 
desert  of  sail  -  trees  ;  his  reception  of  eight 
handsful  of  the  grass  Cusatana,  granted  by  the 
Brahman  Soottiye ;  his  ascending  and  sitting  on 
the  fourteen  cubit  throne,  which  sprung  up  at 
that  moment  from  the  earth,  facing  towards  the 
east  and  leaning  to  the  banian-tree  :  all  these 
he  caused  to  be  executed  of  massy  gold.*     He 

*  In  these  golden  offerings  made  by  the  king  to  the 
Daggoba  of  Ruanwelly,  we  trace  every  act  of  Guadma's 
self-denial.  His  refusal  of  the  kingdom  of  Bimsera  displayed 
his  contempt  of  worldly  honours ;  his  acceptance  of  the 
milk  and  rice  and  the  Cusatana  grass,  the  devotion  of 
himself  to  solitude  and  an  ascetic  life ;  his  sending  the  basin 


168  MAHAWANSE. 

likewise  made,  of  the  same  substance,  the  images 
of  the  priests  Mihindu  -  maha  and  Meentalla, 
and  the  King  Dewene-Patisse,  meeting  together 
in  the  garden  Maha-meuna ;  the  offering  of  the 
sixty-four  apartments,*  being  hewn  out  in  the 
rock  Meentala ;  the  watching  of  the  four  deweta 
princes  Saterewaran,  with  drawn  swords;  the 
thirty -two  dewetas  ;  the  thirty -two  goddesses 
holding  lighted  torches ;  the  twenty-eight  princes 
of  the  demons  Yak-senewy  ;  the  dewetas  with 
closed  hands  upon  their  heads ;  the  dewetas 
holding  golden  flowers ;  dewetas  holding  golden 
pots ;  dewetas  in  the  act  of  dancing ;  dewetas 
in  the  act  of  beating  tom  -  toms ;  dewetas  in 
the  act  of  playing  of  flutes ;  dewetas  holding 
the  musical  instruments  tantry  and  ahwanty; 
dewetas  holding  looking-glasses  often  cubits  in 

against  the  current,  was  the  exhibition  of  his  miraculous 
powers,  and  claim  of  the  Budhuship  as  made  to  the  dragon 
king  of  the  Himmaleh.  See  "  Asiat.  Res."  vol.  vi.  p.  205. 
The  cube  seat  is  the  magic  yu  seat  of  the  Budhu,  the  pro- 
totype of  the  flying  chest,  enchanted  carpets,  tapestries,  sofas, 
&c.  of  the  delightful  tales  of  the  East. 

*  This  rock  excavation  leads  us  to  the  palace  made  by 
Wismakarma  in  the  rock,  and  may  serve  as  a  clue  to  the  pro- 
digious excavations  of  Ellora  and  other  Indian  caves :  that 
they  served  subsequently  the  complex  myths  of  Brahminism 
would  not  at  all  detract  from  the  probability  of  their  ori- 
ginating in  these  simpler  forms. 


IMAHAVVANSE.  1G9 

length,  of  the  value  of  a  lacse  ;  of  100,000 
(lewetas  bearing  flower- branches  of  the  same 
value ;  dewetas  bearing  the  moons  ;  dewetas 
bearing  the  suns ;  dewetas  bearing  golden  tank- 
flowers  ;  dewetas  bearing  silver  tank -flowers  ; 
dewetas  bearing  the  standards  and  umbrellas ; 
dewetas  bearing  the  golden  ornaments  agae  ;  de- 
wetas waving  linen  over  their  heads  ;  dewetas 
in  the  act  of  preaching ;  dewetas  bearing  arms ; 
dewetas  bearing  lighted  lamps,  of  five  cubits 
high,  on  their  heads,  full  of  fragrant  oil.*  All 
these  things  the  King  Dootoogameny  caused  to 
be  made  of  massy  gold. 

The  king  again  made  withinside  of  the  dag- 
goba,  in  its  four  corners,  four  ornaments  called 
agae,  of  the  same  substance,  dawane,  each  of 
which  was  mounted  with  a  precious  stone,  of 
the  size  of  a  melon ;  next  to  which,  he  caused 
to  be  heaped  up  in  the  said  four  corners  a  great 
quantity  of  gold,  silver,  pearl,  precious  stones, 
corals,  and  diamonds.  He  again  made  in  the. 
four  walls  of  the  sky-blue  stones  the  likeness  of 
the  lightnings,  and  again  adorned,  from  place  to 

*  All  these  representations  arc  merely  recapitulations  of 
the  record  in  the  legends  of  the  Budhu,  wherein  the  whole 
creation  are  offering,  by  each  of  its  multiplied  forms,  its  ho- 
mage to  his  supremacy;  beginning  with  the  god  Brahma  Maha 
Sahan-pati,  down  to  the  lowest  of  created  matter. 


170  MAHAWANSE. 

place,  with  golden  creeping  plants,  and  fans 
called  Walwidoona:  he  made  also  the  images 
of  Nagemanikaws,  or  the  six  female  snakes, 
holding  the  blue  tank  -  flowers ;  the  Nagema- 
nikawas  holding  the  flowers  cadoopul :  all  which 
the  King  Dootoogameny  made  with  massy  gold, 
in  height  five  cubits ;  together  with  every 
other  useful  thing  with  the  same  metal :  and 
thus  the  said  innumerable  works  withinside 
of  the  daggoba  were  completed  by  the  super- 
intendency  of  the  sagacious  great  priest  Inde- 
goepte,  who  attained  the  knowledge  of  Bhe- 
desat-abigiya. 

Now  the  work  of  this  Ruanwelly  daggoba 
may  be  considered  to  have  been  done  by  the 
King  Dootoogameny  by  the  three  following 
Erdhies,  or  influences,  viz. :  the  erdhy  of  the 
king,  the  erdhy  of  the  great  priest  rahatoon, 
and  the  erdhy  of  the  god  Sakkraia ;  of  which 
Dewe-erdhy,  or  the  heavenly  influence,  is,  that 
.  Wismakarma,  by  the  sanction  of  the  god  Sak- 
kraia, was  inspired  to  do  the  carpenter's  work; 
the  rahat  erdhy,  or  the  influence  of  rahatoon, 
caused  that  the  great  priest  Indegoepte  superin- 
tended the  work  with  an  indefatigable  labour 
and  zeal ;  and  the  Raji  erdhy,  or  the  kingly 
influence,  is,  that  the  king,  out  of  true  re- 
gard  and  love   to   the   triwideratua,   had  per- 


MAHAWANSE.  171 

formed    the    said    work   with   the   greatest   at- 
tention. 

The  above  is  the  thirtieth  chapter  of  the 
Mahawanse,  wlierein  is  contained  a  pleasant  ac- 
count of  Daggoba. 

Thus  the  King  Dootoogameny  having  ended 
the  workmanship  of  the  daggoba,  he  proceeded 
to  the  temple  on  the  fourteenth  day  of  the  in- 
crease of  the  moon,  and  sent  invitations  that 
the  priests  might  assemble,  on  which  30,000  of 
them  were  assembled. 

The  King  Dootoogameny  having  worshipped 
them,  and  said,  "  I  have  completed  the  work- 
manship of  daggoba,  and  that  the  Dawtoo  may 
be  lodged  to-morrow  at  the  proper  moment  of 
Oottrasala-nekete,*  being  the  full-moon  day  of 
the   month    Esfala,f    and    that   therefore   your 

*  Ottrasala  is  the  twenty-first  of  the  Nekctes,  or  man- 
sions of  the  moon,  all  of  which  are  under  the  influence  of 
the  stars  or  zodiacal  signs.  Thus  Ottrasala  occupies  one 
mansion  under  the  influence  of  Sagittarius,  figured  as  a  bow 
Dhanu,  and  an  archer;  and  the  remaining  three  houses  under 
that  of  Makare,  the  sea-monster  of  the  Babylonians,  the  Co- 
paetl  of  the  Mexican  zodiac,  and  the  Capricorn  of  the  Greek 
and  Roman  zodiacs.  Tlie  hieroglyphic  of  the  sign  is  a  male 
figure  with  a  bull's  head,  accompanied  by  the  same  animal. 

t  It  will  be  seen  by  the  "  Doctrines  of  Budhism,"  that 
the  month  Esfala  is  the  fourth  lunar  month. 


172  MAHAWANSE. 

(bura)  lordship*  ought  to  know  where  to  find 
the  same :"  thus  dehvering  the  said  office  over 
to  the  priests,  the  king  proceeded  to  the  city. 

The  priests  then  searching  among  them  a 
proper  person  to  procure  Dawtoo,  found  Sonut- 
tera-sama,  who  had  attained  to  the  quahty  of 
rahat,  to  be  a  fit  one,  and  appointed  him  to 
procure  Dawtoo,  who,  having  accepted  the 
office,  asked  them,  "Where  am  I  to  find  Dawtoo?" 
The  general  meeting  of  the  priests  answered 
him,  saying,  Sonuttera,  our  Lord  Budhu,  at  his 
death-bed,  expecting  Nirwana,  or  the  eternal 
extinction  of  his  life,  having  sent  for  the  King 
of  Dewetas,  Sakkraia,  foretold  that  one  of  the 
eight  dronas  of  his  Dawtoo  should  be  conveyed 
to  the  city  Couliye,  and  there  be  worshipped  by 
the  princess  of  that  city ;  and  from  thence  the 
same  will  be  conveyed  to  Nage-Loka,  or  the 
world  of  snakes,  and  be  worshipped  by  them, 
and  that  the  same  will  afterwards  be  brought 
over  to  Lakdiva,  and  be  lodged  in  the  Ruan- 
welly-daggoba ;  and  accordingly,  after  the  ex- 
piration of  Budhu,  his  Dawtoo  was  divided  into 
eight  shares  among  the  eight  kings,  by  one 
Drona  Brahmin,  which  they  carried  to  their  re- 

*  Bura,  or  lord,  is  one  of  the  titles  invariably  given  to  the 
Budhu  priests  or  Rhahans. 


MAHAWANSE.  173 

spective  cities,  and  erected  da<Tgobas,  by  lodging 
the  same  in  them  with  honour,  to  the  utmost  of 
their  power  and  worship ;  after  which,  the  dag- 
goba,  which  had  been  built  by  the  princess  of 
the  city  Couliye,  at  the  village  Rama-grama, 
being  broken  by  an  inundation,  and  the  box  in 
which  the  Dawtoo  was  contained  being  washed 
away  into  the  sea,  there  it  was  laying  upon  the 
brilliant  sand,  brightening  with  its  own  rays  of 
six  different  colours;  at  which  time  Maha-kele- 
nage-raja,  or  the  prince  of  the  snakes'  world, 
Manjereeke-nagebawan,  came  there  with  a  body 
of  ten  lacses  of  snake  followers,  and  carried  away 
the  same  with  great  honours ;  and  offering 
ninety-six  kela  of  dhane,  built  a  golden  dag- 
goba,  and  lodged  and  worshipped  it. 

The  high  priest  iNIahasop  -  maha  Terrun- 
nanse,  on  causing  the  Dawtoo  to  be  lodged  in  a 
daggoba,  by  the  King  Ajasat,  supplied  him  with 
the  other  seven  shares  of  Dawtoo,  excepting  the 
portion  thus  lodged  at  Rama-grama.  The  King 
Ajasat  not  seeing  the  Dawtoo  lodged  at  Rama- 
gi'ama,  asked  the  priest  what  had  become  of  it, 
who  answered  the  king,  that  no  inconveniency 
should  attend  on  the  Dawtoo  lodged  at  Rama- 
gi'ama  by  the  Tcertakas,  or  anti-15udhists  ;  l)ut 
the  same  would  be  lodged  in  future  in  Ruwan- 
welly-daggoba,  at  Lakdiva. 


174  MAHAWANSE. 

The  King  Darmasoca,  during  his  reign, 
having  digged  up  the  Dawtoo  lodged  by  the 
King  Ajasat,  and  finding  only  seven  dronas  of 
Dawtoo,  and  that  the  eighth  was  wanting,  he 
asked  the  priests  what  had  become  of  the  same. 
Then  the  rahatoon  answered  him,  that  that 
Dawtoo  was  now  remaining  at  Nagebawana,  and 
at  a  future  period  the  same  would  be  removed  to 
Lakdiva,  and  be  lodged  at  Ruwanwelly-daggoba, 
which  would  be  erected  by  the  King  Dootoo- 
gameny ;  and  therefore  it  was  needless  then  to  re- 
move the  same  from  that  place.  "  Now,  there- 
fore, Sonuttera,  thou  mayest  proceed  to  Na- 
gebawana, and  report  all  these  things  to 
Mahakele  -  nage  -  rajah,  and  bring  the  said 
Dawtoo  betimes  to  be  lodged  in  the  daggoba 
to-morrow." 

Sonuttera,  when  he  heard  the  same,  accepted 
the  office  with  a  cheerful  mind,  and  returned  to 
his  lodging  Poode-piruwene. 

The  KingDootoogameny  proclaimed  through- 
out the  city,  by  beat  of  tom-tom,  that  the 
lodging  of  Dawtoo  in  the  daggoba  was  going  to 
take  place  on  the  following  day,  and  that  all  the 
citizens  should  attend  there,  and  dress  themselves 
with  their  best  garments,  bringing  with  them  odo- 
riferous flowers,  &c. 

The  King  of  Dewetas,  Sakkraia,  then  having 


MAHAWANSE.  175 

sent  for  the  deweta  Wisma-karma,  and  told  him 
that  Dawtoo  was  going  to  be  lodged  to-morrow 
in  the  great  daggoba  ;  that,  therefore,  he  should 
proceed  to  Lakdiva  and  adorn  the  whole  island 
in  a  proper  manner. 

Wisma-karma  having,  on  the  next  day,  ac- 
complished it  by  transforming  all  the  hills,  rocks, 
and  hollow  places,  and  levelling  the  whole  island 
of  100  yodmis,  like  an  edge  of  a  drimi,  and 
having  spread  white  sand,  like  a  silver  plate,  over 
it,  he  then  adorned  it  with  flowers  and  with  full 
pots  of  flowers,  all  round  the  island. 

The  whole  island  Lanka  was  furnished  like 
the  assembly  -  house  of  heaven,  called  Sood- 
harma,  surrounding  it  with  a  screen  and  with  a 
canopy  spreading  over  it,  made  of  white  hnen, 
adorning  it  with  tank-flowers,  and  the  heavenly 
tank -flowers  which  hang  by  themselves  in  the 
air,  called  Olambicka ;  the  great  sea  became  as 
calm  as  a  vessel  of  buffalo  milk  boiled  with 
sugar,  and  it  was  made  with  fresh  water,  and 
was  furnished  itself  with  five  sorts  of  tank- 
flowers.  The  whole  Sackwala*  was  adorned 
by  the  power  of  the  rehcs  of  our  Budhu,  after 
the  manner  it  was  adorned  on  the  occasions 
of  the  births  and  assuming  days  of  Budhuship 

•  The  whole  world. 


176  MAIIAWANSE. 

of  Budhus.  The  citizens  being  warned  by  the 
King  Dootoogameny,  moved  away  the  filth  of 
the  royal  streets,  and  spread  white  sand  resem- 
bling the  powder  of  pearls;  strewed  the  five 
sorts  of  flowers  called  pas -mall,  and  adorned 
the  streets  with  tapestries,  decorated  with  various 
shapes  of  figures,  pots,  &c. 

Pansillas  were  placed,  and  arches  made  of 
linen,  and  of  plantation  trees,  and  of  flowers, 
and  of  agaes,*  and  of  lamps.  The  four  gates  of 
the  palace  were  furnished  with  victuals,  for  the 
nourishment  of  poor  people,  consisting  of  eighteen 
sorts  of  cakes,  different  kinds  of  drink,  fragi'ant 
water,  wearing  apparel,  betel,  accompanied  with 
five  kinds  of  spice  pas-palle-watte. 

The  king,  having  richly  and  elegantly  dressed 
himself,  mounted  an  excellent  chariot,  with  four 
horses  of  tank-flower  colour,  with  the  elephant 
Cadoll,f  beautifully  decked  and  placed  at  the 
head  :  the  king  stood  forth  under  the  white 
umbrella,  with  the  golden  box  bearing  upon  his 
head,  attended  by  16,000  queens  and  many 
other  women,  likewise  dressed  with  various  sorts 
of  jewels  and  apparel,   ec^ual  in  beauty  to  the 

*  A  kind  of  decoration. 

f  The  oracular  white  elephant,  similar  to  the  Apis  and 
Mnevis  of  Egypt. 


MAFTAWANSE.  177 

goddesses  of  Sakkraia,  l)eing  followed  by  18,000 
men,  and  as  many  women,  who  bore  flower- 
boxes,  lighted  torches,  and  five  different-colom-ed 
tapestries.* 

Thus  the  king  began  to  proceed  to  the 
place  where  the  relics  were  to  be  de])osited, 
with  such  royal  pomp  and  state  as  the  god 
Sakkraia  proceeds  to  the  heavenly  paradise 
Nandena. 

The  departiue  of  the  king  to  that  ceremony 
was  with  acclamations,  and  dancings  and  sing- 
ings in  his  presence,  and  with  great  noise  of 
playing  on  the  violins  and  fiddles,  namely, 
brahma  viena,  drawya  viena,  and  branga  viena, 
and  the  beating  of  the  drums  konchy-tallam, 
sura  -  tallam,  samittalla  -  hasta-  tallam,  dadoonu- 
ben*eh,  parma-berreh,  gatte-berreh,  loho-berreh, 
talapara,  weirandana,  tanuuitta,  nissana,  samo- 
dra-ghosa  wyidwany,  ottotantry,  pattaswewilly, 
and  the  bowlings  of  the  elephants,  and  the  neigh- 
ings  of  the  horses,  and  the  screaking  noise  of 
the  wheels  of  the  carriages,  which  resounded 
throughout   the   universe  as  the  roaring  of  the 

*  These  designated  the  heavens,  according  to  the  usual 
mode  of  depicting  the  mundane  rings  of  the  Sackwalle,  or 
universe,  in  the  appropriate  colours  of  the  'white,  the  ruddy 
or  coral,  the  black,  and  the  blue  or  ether,  typical  of  the 
Brachma-Loka  heavens. 

VOL.  I.  N 


178  MAHAWANSE. 

sea  near  the  gi'eat  rock  Jiigandare,*  and  as  the 
rending  of  the  earth  under. 

The  young  priest  Sonuttera,  of  sixteen  years 
of  age,  being  a  rahatoon^f  ^vho  hved  at  Purdo- 
pirewana,  hearing  of  the  king's  departure  for  the 
purpose  of  repositing  the  rehcs,  by  the  sounds  of 
drums,  &c.,  attained  himself  to  the  rehgious  state 
of  Chaturtha  -  dhayno,  consisting  of  Abhignja- 
paw-deka,  and  proceeded  to  the  snakes'  world 
Manjereka,  passing  out  through  the  earth  as  a 
water -fowl  that  dives  in  a  river,  and  appeared 
before  the  king  snake  Maha-kella,  who  then 
asked  him,  "  Lord,  from  whence  comest  thou 
to  this  our  snakes'  world  ?"  The  priest  said  to 
him,  ''  O  great  king,  I  am  come  from  the  island 
Lanka."  Then  being  asked  by  Maha-kella  the 
cause  of  his  coming  there,  he  said, "  The  great 
King  of  Lanka,  Dootoogameny,  having  erected 


*  The  rock  Jugandare  is  the  region  where  stands  the 
Maha-mera  stone,  on  which  the  earth  rests,  and  beneath 
which  the  cavity  and  fissure  opens  to  the  great  central 
cavity  of  the  abyss  below,  the  Assura  dominions.  Above 
this  fissure  is  the  region  of  enchantment,  and  the  abode  of 
the  inferior  gods  of  the  air,  the  servants  of  the  Dewa-Loka 
gods,  and  their  agents  in  the  management  of  the  terrestrial 
system. 

t  Priests  possessing  divine  power  (meipo),  or  power  of 
miracles,  walking  in  the  air,  &c. 


i 


-MA  HAW  ANSI:.  179 

« 

a  daggoba,  called  lliiwan -welly,  delivered  tlie 
office  of  repositing  the  relics  of  Budhu  in  it  to 
the  priests,  who,  being  in  number  30,000,  in- 
formed me,  Sonuttera,  that  about  a  drowna  of 
relics  appointed  for  the  use  of  Ruwan-welly-dag- 
goba  are  now  remaining  in  the  ])ossession  of 
Maha-kella ;  he  thus  sent  me  to  thee,  saying, 
*  Thou  mayest  go  to  him,  inform  him  what  thou 
hast  heard  of  us,  and  bring  from  him  the  relics 
for  this  pui'pose;'  and  I  am,  therefore,  come  to 
thee." 

JMaha-kella  hearing  this,  thought  it  better 
to  detain  the  relics  for  his  own  offerings,  that 
he  might  by  them  merit  redemption  from  his 
worldly  life,  and  might  in  future  obtain  the  hap- 
piness of  Nirwana ;  but,  considering  that  So- 
nuttera possessed  great  power,  and  was  mighty 
enough  to  thrust  him  out,  and  take  away  the 
rehcs  if  he  saw  they  were  in  the  daggoba,  he 
thought  it  advisable  to  remove  the  same ;  and 
seeing  the  snake  Wasooladhanta,  who  was  his 
nephew,  standing  afar  off  among  a  nudtitude 
of  snakes,  he  made  a  sign  to  him  with  his 
hand  for  this  pur])ose,  u])on  which  he  innne- 
diately  entered  the  daggoba,  took  and  swallowed 
up  the  box  containing  the  relics,  and  having 
come,  to  the  foot  of  the  rock  jNlaha-merah,  got 
himself  transfijnned  into  the  enormous  size  of 
1200  gows  in  length  and  400  in  circumference. 


180  MAHAWANSE. 

with  many  thousands  of  spreading  heads;  and 
the  said  great  powerful  snake  laid  himself  down 
upon  the  brilliant  sand,  on  one  side  of  Maha- 
merah,  brightening  with  the  venomous  fume, 
and  being  accompanied  by  many  thousands  of 
his  fellow-snakes  with  like  power. 

On  this  occasion  a  great  number  of  dewetas 
and  snakes  assembled  there  to  see  the  combat 
between  Sonuttera  and  Maha-kella,  and  to  know 
whose  should  be  the  victory. 

Maha-kella  being  well  aware  that  his  nephew 
would  conceal  the  relics,  said  to  Sonuttera, 
"  Lord,  I  have  no  relics  in  my  possession,  and 
thou  mayest  go  and  tell  the  priests  what  thou 
hast  heard  of  me." 

Sonuttera,  informing  Maha-kella  how  the 
relics  from  ancient  time  had,  from  place  to 
place,  come  into  his  possession,  said,  "  The  re- 
lics of  a  certainty  are  in  thy  possession,  and  give 
them  to  me  without  delay." 

Maha-kella  knowing  Sonuttera  to  be  of  great 
power,  and  mighty,  thought  it  proper  to  send 
him  back  without  the  relics,  by  some  stratagem, 
and  therefore  conducted  him  to  the  daggoba, 
and  shewing  him  the  same,  and  the  house 
dagay,  both  being  made  of  satrowan,*  and 
walking  with  him  here  and  there,  stood  upon 

*  Seven  kind  of  gums. 


I 


MAIIAWANSE.  181 

the  threshold,  and  asked  him,  "  Lord,  what 
would  be  the  value  of  this  daggoba  and  the 
dagay?"  He  said,  "  I  cannot  value  this;  nor 
could  all  the  gums  of  the  island  Lanka,  of  100 
yoduns,  though  brought  to  this  place,  compete 
with  even  this  threshold  luider  our  feet  ?" 
Maha-kella  said,  "  Lord,  if  so,  it  is  improjier  to 
remove  the  relics  from  a  place  superior  in  every 
respect  to  a  })lace  inferior."  Sonuttera  said, 
"  O  sovereign,  our  Lord  Sammyatt-Samy-Budhu 
did  not  esteem  the  wealth  more  than  the  doc- 
trine Saddharma;  and,  therefore,  although  you 
may  be  able  to  make  a  house  with  satrowan  as 
large  as  the  whole  Sackwalla,  fill  it  up  with  the 
same  substance,  and  offer  it  to  the  relics,  yet 
you  are  not  capable  of  promoting  the  knowledge 
of  the  doctrine  Dharma.  Our  gi'eat  king,  Doo- 
toogameny,  is  ready  even  to-day  to  deposit  thd 
relics,  and  thou  must  not  delay  to  give  me  the 
same." 

Maha-kella,  however,  not  submitting  to  the 
words  of  Sonuttera,  as  he  thought  that  his  ne- 
phew had  concealed  the  relics,  said,  "  Lord, 
thou  demandest  them  from  me,  not  knowing 
whether  or  not  the  relics  are  in  my  daggoba, 
saying,  *  Give  me  the  relics.'  I  refuse  not  to 
give  the  same;  wherefore  talkcst  thou  in  vain?  if 
thou  findest  them  thou  hast  liberty  to  take  them 


182  MAHAWANSE. 

away."  Sonuttera  having  caused  Maha-kella  to 
declare  the  very  words  three  times  repeatedly, 
immediately,  as  he  stood  in  his  presence,  he 
created  an  invisible  hand,  which,  extending  to 
the  mouth  of  his  nephew  snake,  who  was  still 
lying  down  at  the  foot  of  Maha-merah  amongst 
his  fellow-snakes,  he  took  out  of  him  the  box  of 
relics.  Then  Sonuttera  said, "  O,  King  of  Snakes ! 
I  have  accomplished  the  purpose  for  which  I 
have  come,  and  thou  mayest  remain."  So  he 
returned  to  Purdopirewana,  passing  out  through 
the  earth  so  speedily,  that  a  flame  of  fire  set 
under  a  spider's  web  could  not  have  consumed 
it  so  quickly. 

When  Sonuttera  had  gone  away,  Maha-kella 
being  exceedingly  pleased,  inwardly  saying,  I 
have  sent  him  away  deceived,  said  to  his  attend- 
ants, "  Go  to  my  nephew,  and  bring  the  relics 
with  such  ceremony  as  is  due  for  repositing  them 
as  usual ;"  and  they  went  and  repeated  the  same 
to  him  :  but  when  his  nephew  Wasooladhanta 
found  that  the  relics  which  had  been  in  his  belly 
were  missing,  he  came  lamenting  for  the  loss, 
and  fell  down  at  his  uncle's  feet  and  informed 
him,  saying,  "  the  relics  have  been  taken  away 
invisibly  out  of  my  belly." 

Maha-kella,  who  heard  the  same,  began  to 
bewail,  saying,  "  I  was  not  aware  of  this  matter. 


MAHAWANSE.  183 

but  nietliought  I  had  cheated  liiin ;"  and  all  the 
other  snakes  likewise  bewailed  with  hiiii. 

Now  all  the  dewetas  and  the  snakes  who 
were  assembled  to  see  the  combat  between  So- 
nuttera  and  Maha-kella,  being-  exceedingly  re- 
joiced with  the  victory  of  Sonuttera,  followed 
him  to  the  temple,  offering  to  the  rehcs  on 
tlieir  way.  The  multitude  of  snakes  which  were 
in  the  world  of  snakes  having  come  together, 
let  loose  their  hair  on  their  back,  laid  their 
hands  upon  their  breasts,  and  came  shedding 
torrents  of  tears  from  their  eyes,  resembling 
the  blue  mahanel-flowers,  to  Sonuttera  of  Pur- 
dopirewana,  and  in  the  midst  of  all  the  priests 
greatly  bewailed,  saying  to  him, "  We  are  dee})ly 
afflicted  by  thy  carrying  away  the  relics  without 
compassion  on  us;"  and  adchng  many  lamentable 
expressions. 

They  afterwards  said  to  Sonuttera,  "  Lord, 
hadst  thou  brought  away  the  relics  which  we 
obtained,  but  by  our  own  merits,  instead  of  by 
force,  we  miglit  without  prejudice  to  any  person 
have  worshipped  them  throughout  all  time  ;  and 
why  opposedst  thou  both  our  heaven  and  the 
eternal  felicity  ?"  bewailing  bitterly,  and  exciting 
pity  in  the  priests.  So  the  assembly  of  priests, 
out  of  compassion  to  them,  gave  them  a  few  of 
the  rehcs  of  Budhu,  who,  on  receiving  the  same. 


184  MAHAWANSE. 

conveyed  them  with  great  pleasure  to  their 
world,  and  lodged  them  in  their  daggoba  with 
great  ceremony  and  offerings. 

The  god  Sakkraia  having  called  Wisma- 
karma,*  desired  him  to  make  a  hall  of  sa- 
trowan,  at  the  spot  from  whence  Sonuttera 
had  sprung  up  with  the  relics,  passing  through 
the  earth,  which  he  accordingly  comphed  with ; 
when  Sakkraia,  followed  by  all  the  dewetas  of 
the  two  heavenly  kingdoms,  taking  a  golden 
seat  and  a  golden  box,  came  to  that  hall,  placed 
the  seat  in  it,  and  kept  thereon  the  golden  box ; 
and  when  he  had  received  the  box  of  relics  from 
Sonuttera,  lodged  the  same  in  it.  Maha-Brahma 
in  the  meantime  held  up  over  the  box  of  relics 
a  white  umbrella,  twelve  gows  in  circumference 
and  forty-eight  gows  in  height.  The  dewetas 
Santo-sita  fanned ;  Soujama  held  a  fan  of  pre- 
cious stones;  Sakkraia  blew  the  chank  jaye- 
toora,  of  120  cubits  long ;  the  four  deweta 
princes,  Satura  -  waran,  accompanied  by  two 
lacses,  and  80,000  devils,  and  twenty- eight 
princes  of  devils,  watched  over  the  rehcs  with 

*  Wismakarma,  a  great  favourite  of  the  god  Sakkraia, 
and  an  inhabitant  of  the  Jugandere,  who  forms  the  rock- 
temples  and  palaces  of  the  Budhu.  See  plate  25  of"  Doc- 
trines of  Budhism,"  where  he  is  depicted  with  a  garuda  or 
fiitidical  bird,  to  mark  his  place  of  abode. 


MAHAWANSE.  185 

drawn  swords,  that  no  enemy  should  intrude; 
the  thirty-two  gi'eat  dewetas,  of  gi'eat  power, 
with  golden  boxes,  offered  the  heavenly  flowers 
])ara  -  suttae  and  madara ;  the  thirty-two  god- 
desses bore  lamps,  dandowalla ;  the  deweta 
Panche-Sieka  played  on  the  fiddle  waylowa- 
pandao,  of  three  gows  long,  prepared  with  seven 
strings,  sounding  through  the  whole  world  with 
4091  tunes,  pleasant  to  the  ear,  and  thus  wor- 
shipping to  the  relics ;  the  Prince  of  Ghan- 
darwas  Timberoo  having  created  a  dancing-hall, 
stood  worshipping  and  making  the  offerings  of 
divers  sounds  of  tom-toms ;  the  50,000  parties 
of  goddesses,  each  party  consisting  of  68,000 
persons,  to  beat  tom-tom  and  sing,  began 
to  dance  before  the  relics,  with  offerings  to 
Budhu ;  three  lacses  and  20,000  princes,  and 
as  many  princesses  of  dew^etas,  stood  around 
bearing  lamps  Dando watte ;  INIaha-kella,  with  his 
eight  kela  of  thousands  of  female  attendants, 
worshipped  the  rehcs,  making  gi'eat  exclama- 
tions of  joy ;  inmiense  and  innumerable  de- 
wetas attended  the  relics,  blowing  the  trumpets 
kahalla. 

The  great  priest  Endagu})ta,  being  a  raha- 
toon,  with  a  view  to  prevent  Wasa-warthy,*  if  he 

*  Aiitibudlui,  the  rebellious  Assura. 


186  ■  MAHAWANSE. 

should  try  to  overturn  the  offerings,  created  a 
metal  umbrella  of  the  size  of  Sackwalla-yalla,* 
which  extended  thirty-six  lacses,  and  ten  thou- 
sand three  hundred  and  fifty  yoduns  in  circum- 
ference, and  forty-eight  gows  in  diameter.  The 
priest  Panche  -  Kayeka,  accompanied  by  sixty 
kelas  of  rahatoons,  sat  at  five  different  places, 
and  made  use  of  the  prayers  called  pirit.  Now 
the  great  Khig  Dootoogameny,  having  arrived 
at  that  place,  took  the  relics  from  the  box  in 
which  they  were  contained,  and  put  them  into 
the  box  which  he  bore  upon  his  head,  and  kept 
it  upon  the  same  seat  of  satrowan  ;  and  when 
he  had  offered  fragrant  powder  and  flowers, 
worshipped  it  with  a  kneeling  posture  called 
pasanga,  regarding  the  relics  with  joy-sparkling 
eyes,  he  beholding  the  miraculous  things,  and 
seeing  that  the  white  umbrella  held  over  the 
relics  was  visible,  and  the  Maha-brahma  who 
held  it  invisible  ;  the  lamps  and  the  fans,  &c. 
visible,  and  the  dewetas  holding  them  invisible 
to  men  ;  the  sounds  of  the  tom-tom,  and  the 
songs  sounding,  while  the  dewetas  performing 

*  Seven  walls  of  rock,  with  seven  seas,  encompass  the 
world,  according  to  the  Budhist  doctrine;  and  this  umbrella 
would  cover  the  whole  system,  with  the  seven  seas  and  rocks, 
as  a  cope  or  dome,  and  effectually  protect  it  during  the  cere- 
mony from  the  rebel  Assura. 


MAIIAWANSE.  187 

tliem  were  invisible,  said  to  the  gi'eat  rahatoon, 
Endagiipta,  **  Lord,  hast  our  King  Biidhu  had 
the  use  of  the  umbrellas  of  both  God  and  men  ?" 
Endagupta  said,  "  O  great  king !  our  Budhu 
liadst  not  only  this  umbrella,  but  he  also  upheld 
the  eminent  umbrella  of  the  four  different  pie- 
ties ;  he  was  crowned  with  wisdom,  and  reigned 
^\ith  the  doctrine  Saddharma,  having  assumed 
the  kingship  of  Budhu  over  10,000  Sackwallas." 
The  king,  who  heard  the  same,  offered  to  the 
relics  the  island  Lanka,  declaring  three  times  to 
the  relics  of  Budhu,  who  possessed  the  three 
white  umbrellas  chattra,  "  I  offer  this  island, 
Lanka,  of  100  gows,  it  being  my  property." 

Then  the  king,  whilst  yet  the  offerings  were 
making  to  the  relics  of  Budhu,  of  heavenly 
fragrant  perfumes  and  flowers,  both  by  dewetas 
and  men,  and  whilst  sounds  of  heavenly  mu- 
sic and  the  songs  lasted,  came  out  of  the  hall 
of  satrowan,  bearing  the  box  of  rehcs  upon  his 
head,  surrounded  by  ninety-six  kelas  of  raha- 
toons,  and  approached  to  Iluanwelly  -  dagg()l)a, 
round  which  he  walked  three  times,  and  entering 
it  with  the  said  rahatoons  from  the  eastern  di- 
rection, all  stood  regularly  arranged,  and  he 
thought  ANithin  himself  to  place  the  box  of  re- 
hcs which  was  upon  his  head  upon  the  silver 
seat,  of  the  value  of  one  kela ;  when  the  box  of 


188  MAHAWANSE. 

relics  immediately  ascended  up  fi*om  the  king's 
head  to  the  heaven,  seven  degrees,  and  then, 
leaving  the  hox,  the  relics  became  transformed 
into  the  natural  shape  of  Budhu,  of  eighteen  cu- 
bits stature,  brightening  with  six  different  co- 
loured thick  rays,  namely,  blue,  brown,  red, 
crimson,  white,  and  a  mixture  of  all  colours, 
arising  from  the  thirty-two  tokens  belonging  to 
the  great  personage  of  Budhu ;  and  his  eighty 
and  ninety  qualities  called  Byangena  and  Bhya- 
mappracha,  forming  themselves  around  him  in 
the  shape  of  a  circle  *  of  steeples,  and  creating  a 
golden  walking-hall,  Ruan-sackmana,  which  ex- 
tended from  the  eastern  to  the  western  end  of 
the  10,000  Sackwallas  upon  their  brims,  to  be 
supported  by  all  the  rocks  Mahamerahs  of  the 
said  Sackwallas  as  its  pillars ;  and  having  entered 
himself  into  it,  he  wrought  the  same  miracles 
called  Yamakappra-ticharya,  which  he  did  under 
the  mango-tree  Gandamba,  to  subdue  the  pride 
of  infidels,  in  the  presence  of  the  king  and  all 
the  multitudes.     From  the  persons  of  both  sexes 

*  These  celestial  rays  are  imitative  halos,  and  shew  how 
very  early  arose  the  practice  of  representing  divine  personages 
with  the  nimbis  or  glory.  Similar  halos  accompany  even  the 
inferior  deities,  no  doubt  signiKcant  of  their  rank  and  locality 
in  the  Budhist  system,  as  may  be  seen  in  the  plates  of  the 
"  Doctrine  of  Budhism." 


MAHAWANSE.  189 

who  beheld  the  great  nnracles  shewed  fortli  by^ 
this  representation  of  Budhu,  a  number  of  about 
twelve  kelas  attained  the  most  sacred  state  of 
Siw-pilli  Simbia])at-Rahat,  and  others  attained 
the  sacred  states  of  Sowan,  Sedcgamy,  and  Ana- 
gamy,  being  three  great  advantages  of  three  dif- 
ferent degrees. 

Now  the  representation  of  Budhu,  after 
ha\ing  displayed  many  miraculous  appearances, 
such  as  beams  of  fire,  beams  of  water,  &c.,  at 
length  vanished,  became  reduced  again  to  re- 
lics, and  returning  themselves  to  the  golden 
box,  descended  from  the  heaven,  and  were  re- 
placed upon  the  king's  head ;  when  the  king, 
being  transported  with  joy  at  his  success,  as  if 
a  purse  made  of  the  skin  of  tolobo  plant  was 
filled  \\ith  wind,  or  as  if  a  person  was  proclaimed 
a  king  on  a  sudden,  said  within  himself,  "  I  have 
obtained  the  fruit  of  human  life :  my  charitable 
deeds  of  the  past  lives  were  not  rendered  in 
vain ; "  and  proceeded  with  the  box  of  relics, 
followed  by  the  great  priest  Endagupta,  and  a 
great  multitude  of  other  priests,  and  the  16,000 
queens,  to  the  ornamented  silver  seat,  worth 
one  kela,  and  placed  it  in  another  box  made  of 
rowan,  lying  upon  the  same.  Then  the  king, 
washing  his  hands  with  strained  fragi'ant  water, 
and    rubbiniz;    them    ^^^th    a   scented   substance 


190  MAHAWANSE. 

called  sudeganda,  opened  the  box  and  taking 
the  relics  into  his  hands,  he  then  wished  and 
hoped  within  himself  as  follows,  viz.  "  If  these 
relics  are  destined  to  last  5000  years  unmolested 
by  any  body,  and  to  be  serviceable  to  all  men,  be 
it  apparent  by  the  relics  becoming  now  changed 
into  the  representations  of  Budhu,  and  laying 
down  upon  this  seat,  after  the  same  manner  that 
Budhu,  on  the  occasion  of  his  death,  did  lay 
down  between  two  sail-trees,  placing  his  head 
towards  the  northern  sail-tree,  his  feet  towards 
the  southern  sail-tree,  his  back  towards  the  east, 
and  his  face  towards  the  west ;"  and  so  saying, 
he  placed  the  same  upon  the  seat. 

The  relics,  according  to  the  king's  wish,  im- 
mediately assumed  the  representation  of  Budhu, 
and  laid  down  upon  the  seat,  brightening  the 
whole  world,  and  pleasing  all  who  then  saw  the 
same  :  and  thus  the  lodging  of  the  relics  in  the 
daggoba  took  place  on  the  full-moon  day,  being 
the  first  day  of  the  month  of  Essala,  at  the  for- 
tunate time  Ottrasalla  Neketta. 

On  this  occasion  the  earth  quaked  with  such 
a  tremendous  noise  as  if  a  great  number  of 
metal*  basins   had   been  beaten  with  an  iron 

*  The  signs  of  the  earthquake  here  described  are  in  per- 
fect unison  with  the  details  of  Sir  W.  Hamilton  and  other 


MAHAWANSE.  191 

pestle ;  the  rock  Mahamera  bowed  down  as 
thougli  with  obeisance ;  the  seven  rocks  Sapta- 
koola  quaked  and  crushed  each  other ;  the  seven 
great  tanks  called  Satmaha  were  furnished  with 
five  sorts  of  tank-flowers ;  Pas-piuni,  the  sea,  was 
made  as  sweet  as  a  vessel  of  buffalo  milk  mixed 
with  sugar;  the  dewetas  and  brahmas  of  the 
heavens  gave  an  acclamation  of  honour ;  the 
sky  produced  lightnings,  and  untimely  rain  cal- 
led Pocuro-wesy ;  and  the  whole  10,000  Sack- 
wallas  at  once  became  agitated. 

The  King  Dootoogameny,who  was  rejoiced  at 
seeing  these  miracles,  made  an  offer  of  his  white 
umbrella  with  a  golden  handle,  and  again  offering 
the  whole  island  Lanka  during  seven  days,  he 
afterwards  took  off  his  own  jewels,  of  great  worth, 
and  offered  the  same  to  the  relics,  and  the 
same  example  was  followed  by  his  16,000 
queens,  the  ministers  of  state,  ten  great  yodhas 
or  strong  men,  such  as  Nandi-mittra,  &c.,  nume- 
rous men  and  women,  dewetas  and  brachmans, 
naga  or  snakes,  and  superna,  or  a  kind  of  mon- 
strous  winged   animals,   devils,    and    raxes,    or 


witnesses  of  the  volcanic  exhibitions  of  Vesuvius,  wherein  one 
of  the  most  common  occurrences  is  a  noise  underground  as 
of  hundreds  of  chariots  driving  over  a  brazen  pavement,  or  of 
the  crashing  of  rocks  together. 


192  ■  MAHAWANSE. 

man-eaters,    and    Sidliawidhyadara,    or   magi- 
cians.* 

It  is,  therefore,  the  duty  of  every  one  to 
offer  to  these  rehcs  with  hghted  lamps,  flowers, 
&€.,  knowing  that  whosoever  offereth  with  pm^e 
heart,  even  to  one  of  the  rehcs  of  Budhu,  of  the 
size  of  a  mustard-seed,  the  merit  thereof  is  as 
great  as  if  he  offereth  the  same  to  the  hving 
Budhu,  who  had  offered  to  him  the  whole  three 

worlds. 

Now  the  King  Dootoogameny  having  pre- 
sented the  ninety-six  kelas  of  rahatoons  with 
clothing  and  medicaments,  such  as  sugar  and 
ghee,  and  then  standing  with  a  humble  posture, 
closing  his  hands  over  his  head,  in\ited  the 
rahatoons,  saying,  "  Lords,  pray  these  relics 
with  the  prayers  pirit  during  the  whole  three 
watches  of  the  night  continually :"  and  the  said 
rahatoons  also  prayed  the  night  of  that  day 
according  to  the  request  of  the  king. 

The  following  day  the  king  proclaimed 
throughout  the  city  by  tom-tom,  commanding  that 
all  the  citizens  should  continue  in  worshipping 
and  offering  to  the  relics,  with  odorous  flowers, 
fragrant  powder,  and  lighted  lamps  with  fragrant 

*  The  inhabitants  already  described  as  the  Kombandeo, 
or  inferior  deities  of  the  Jugandere. 


MAHAWANSE.  193 

oil.  Tlie  great  priest  Eiulagupta  (being  a  raha- 
toon)  aided  the  king's  wish  by  the  solemn  wish 
adishtana,  that  all  men  and  women  of  the  whole 
island  Lanka  might  be  purified,  and  be  enabled  to 
attend  and  hear  the  doctrine  of  Budhu's  offering, 
and  to  worship  the  relics,  and  return  to  their 
respective  houses  after  having  heard  the  doctrine, 
in  one  and  the  same  day,  without  being  wearied 
from  their  coming  and  going  away. 

The  king  afterwards  having  entertained  ninety- 
six  kela  of  rahatoons,  for  seven  days,  with  great 
alms,  on  the  eighth  day  he  informed  the  general 
assembly  of  priests,  saying,  "  Lords,  I  have  accom- 
plished all  the  necessary  things  to  daggoba,  so 
that  ye  may  now  close  up  the  gate  of  the  same."* 
The  gi'eat  assembly  of  priests  who  heard  thereof, 
directed  the  two  young  rahatoons,  Ottrasame- 
nera,  saying,  "  Ye  may  close  the  gate  of  the  dag- 
goba with  the  sky-blue  rock  which  ye  formerly 
brought  hither;"  and  they  accordingly  ])rought  tlie 
rock  which  was  kept  concealed  in  the  sandy  floor, 
and  closed  the  gate  with  it ;  when  the  ninety- 
six  kelas   of  rahatoons  unanimously  made  the 

*  It  will  be  seen,  from  a  parallel  passage  in  the  Raja- 
ratnacari,  that  this  temple  was  made  impervious  from  with- 
out, and  that  the  priests  had  a  concealed  subterraneous  en- 
trance thereto,  similar  to  the  temple  of  Bel  at  Babylon,  for 
their  private  ingress  and  egress. 
VOL.  I.  O 


194  MAHAWANSE. 

solemn  wish  adishtana,  that  the  fragrant  water 
soaked  m  this  daggoba  should  remain  midried, 
the  flowers  offered  miwithered,  the  lamps  lighted 
with  fragrant  oil  in  the  golden  arches  unextin- 
guished, the  gold  offered  unwasted,  the  stores  of 
offerings  made  in  this  daggoba  unshaken,  even 
by  Mara  or  Antibudhu  himself;  the  sky-blue 
rock  be  so  completely  joined  without  even  the 
least  opening,  insomuch  that  a  single  hair  might 
not  be  admitted  between  the  same  and  the 
daggoba,  and  that  the  said  rock  might  not  be 
seen  by  foreign  enemies  for  5000  years.  Many 
who  had  the  relics  in  their  possession,  being 
warned  by  the  king  to  lodge  them  on  the  top  of 
the  sky-blue  coloured  rock,  made  boxes  of  gold 
and  silver  according  to  their  respective  circum- 
stances, and  putting  them  thereon,  they  brought 
and  lodged  them  upon  the  top  of  that  rock. 
Thus  the  number  of  relics  which  had  been  brought 
by  every  one  of  them  was  one  thousand. 

The  king,  when  he  had  ended  the  lodging  of 
the  relics,  caused  a  case  over  the  same  to  be 
erected  in  the  form  of  a  water-bubble,  upon  a 
four-square  bed.* 

*  This  bell,  or  bubble-shape,  is  the  invariable  form  of 
the  daggoba,  or  Budhu's  temples ;  and  they  are  the  reposi- 
tories of  his  sacred  relics,  to  which  his  followers  present  their 
offerings. 


MAHAWANSE.  195 

The  end  of  the  thirty-first  chapter  of  Ma- 
hawanse,  concerning  the  repositing  of  the  reHcs 
of  Biidhu. 

The  King  Dootoogameny,  before  he  could 
finish  the  steeples,  the  frieze-work,  the  um- 
brella, and  the  lime-work  of  daggoba,  was  af- 
flicted with  a  mortal  disorder,  and  having  sent 
for  his  brother.  Prince  Tissa,  who  was  in  the 
apartment  called  Digamadulle,  laid  his  hand  on 
his  head,  and  having  made  him  sit,  leaning  to 
his  breast,  kissed  him,  and  said,  "  Brother,  the 
favour  of  this  world  is  a  very  trifling  thing; 
therefore  the  favourites  we  best  love,  such 
as  relations  and  friends,  are  they  who  help 
to  the  happiness  of  the  other  world;  thou 
shalt,  therefore,  get  the  work  of  this  daggoba 
completed  before  I  die,  to  shew  it  to  me  and 
comfort  me." 

The  Prince  Tissa,  hearing  his  brother  thus 
speak,  burst  into  tears  with  great  sorrow,  and  said 
within  himself,  "  My  brother  is  extremely  weak, 
consequently  the  arrear  of  workmanship  of  the 
daggoba  cannot  be  completed,  and  he  be  satisfied, 
unless  by  some  artifice."  So  he  fetched  linen 
from  the  store,  got  it  cleaned  very  white  by 
the  washers,  and  framed  a  daggol^a  in  its  full 
shape,  with  frieze-work,  with  bamboos,  by  the 


196  MAHAWANSE. 

seef- makers,  120  cubits  in  height,  covered 
throughout  with  white  hnen,  and  sewed  by  the 
shoemakers,  and  painted  over  by  the  painters 
with  divers  paintings ;  then  he  made  a  steeple 
and  an  umbrella  over  it,  and  finished  it  as  neatly 
as  a  work  of  Wismakarma,  and  informed  the 
king,  saying,  ^'  Lord,  I  have  completed  the  work 
of  daggoba." 

The  king,  being  exceedingly  pleased,  said, 
*'  Brother,  may  it  be  shewn  to  my  eyes  ?"  Then 
the  prince,  having  carried  the  king  in  a  golden 
conveyance,  shewed  it,  and  made  him  lay  down 
upon  a  bed  prepared  upon  the  carpet  near  the 
southern  gate.  The  king,  then  turning  himself 
to  the  right  side,  worshipped  the  daggoba ;  to  the 
left  side  the  temple  Lowamaha,  of  nine  stories 
high,  when  he  was  surrounded  by  about  ninety- 
six  kela  of  rahatoons,  and  an  innumerable  body 
of  common  priests,  the  first  of  whom  came  from 
divers  parts  of  the  world  through  the  air,  and 
the  latter  by  walking,  from  understanding  the 
king's  indisposition ;  they  thus  saying  to  each 
other,  "  We  need  go  and  visit  our  King  Dootoo- 
gameny,  who  rendered  so  many  favours  towards 
the  law  and  the  world  of  Budhu,  which  would  last 
5000  years ;"  and  so  they  prayed  and  preached, 
encompassing  the  king.  The  king  then  thought 
whether  the  great  priest,  Tairaputtabeya,  was 


AIAHAWANSE.  1J)7 

among  the  assembly ;  who  being  then  at  the  rock 
Angehika,  near  the  lake  Khindy,  at  Goothalla,  in 
company  with  5000  rahatoons,  and  knowing  the 
king's  thought  by  his  rahatty  wisdom,  with  which 
he  can  understand  the  thoughts  of  other  people, 
came  through  the  air,  followed  by  the  said  ralia- 
toons,  and  appeared  before  the  king,  who  then, 
with  great  joy,  made  him  be  seated  before  him, 
and  said,  "  Lord,  I  have  fought,  with  the  assist- 
ance of  thee  and  the  ten  great  yadhos,  the  battle 
of  the  twenty  great  yadhos,  who  accompanied 
the  Malabar  invaders,  and  I  am  now  alone,  and 
left  to  fight  against  death,  which  enemy  I  am 
not  able  to  overcome ;  pray  advise  me  what  I 
am  to  do." 

The  priests  who  heard  the  king,  said,  "  O 
great  king  !  be  not  afraid  for  thyself,  for  thou 
hast  overcome  the  enemy,  even  wickedness,  but 
may  not  overcome  the  enemy  death  ;"  adding, 
"  O  sovereign !  all  the  world  is  followed  by 
the  nature,  and  smitten  by  infirmity  and  old 
age,  and  subdued  by  death."  And  they  again, 
to  shew  the  vanity  of  the  world,  said,  "  O  king ! 
the  merits  of  thy  good  deeds  of  the  past  lives 
being  exhausted,  thou  wast  deprived  of  the 
happiness  which  thou  hadst  in  tlie  heavenly 
kingdom ;  and  having  come  l)eneatli  to  the 
human    w^orld,    thou    hast    ])een    ])orn     in    tlie 


198 


MAHAWANSE. 


royal  cast,  and  hast  done  many  good  works 
illustrating  the  Budhu's  dominion ;  and  thou 
therefore  mayest  mention  all  thy  good  deeds 
which  thou  hast  performed  till  this  day  without 
hesitation."* 

When  the  king  was  thus  consoled  by  having 
spoken  to  the  priest  of  his  wish  to  ask  him 
for  means  for  the  combat  against  death,  he 
commanded  the  wi'iters  to  read  the  memoran- 
dum of  the  good  works  done  by  him,  who  ac- 
cordingly did  so  as  follows :  "  O  Lord !  thou 
hast  built,  from  thy  birth  till  this  day,  no  less 
than  100  temples,  of  which  the  temple  Merisse- 
watty  cost  thee  twenty  kelas ;  the  temple  Lowa- 
maha  thirty  kelas ;  the  daggoba  Ruan welly  1000 
kelas;  besides  twenty  inconsiderable  things. 
Thou  hast  bestowed  upon  priests  and  priest- 
esses, who  came  from  the  four  chrections  on 
the  four  occasions,  namely,  the  day  of  offer- 
ing the  temple  Merisse-watty,  also  the  day  that 
thou  offeredst  the  temple  Lowamaha,  and  se- 
ven days  at  the  commencing  of  the  work  of 
the    daggoba    Ruanwelly,   and    seven   days   in 


*  The  whole  of  this  passage  between  Dootoogameny  and 
his  brother  Tissa,  and  the  natural  shrinking  from  death  which 
not  even  his  excess  of  zeal  could  overcome,  are  both  naturally 
and  pathetically  depicted. 


MAIIAWANSE.  199 

whicli  tlie  relics  were  repositcd,  great  alms, 
suits  of  priestly  clotliings,  and  priests'  bcggiiig- 
clishes.  Thou  hast  caused  offerings  to  be  made 
in  twenty-four  returns  of  the  month  of  Wesack, 
at  twenty -four  temples;  thou  hast  bestowed 
upon  the  priests  and  priestesses  of  the  island 
Lanka,  suits  of  priestly  clothings  and  begging- 
dishes  ;*  thou  hast  made  offering  to  Tuno- 
rowanf  throughout  the  whole  kingdom  Lanka, 
at  five  times,  each  time  of  seven  days'  continu- 
ance ;  thou  hast  offered  1000  lamps  at  twelve 
places,  being  lighted  constantly  with  cow  butter, 
with  clean  white  linen  wicks ;  hospitals  were 
made  at  eighteen  places,  and  doctors  were  ap- 
pointed on  pay  for  the  use  of  patients,  who  were 
supplied  with  medicines  and  food,  according  to 
the  prescription  of  the  doctors,  from  the  royal 
stores ;  at  forty-four  places  you  supplied  the 
people  constantly  with  honey  and  rice ;  at  forty- 
four  places  with  milk  and  rice ;  and  at  as  many 
places  with  rice  and  cakes  fried  in  butter  pulup- 
bodana ;  all  tlie  temples  in  Lanka  were  su])plied 
with  lamps  and  oil,  spending  12,000  a  montli. 
At  every  place  you  estabhshed  courts  to  distribute 

*  The  dishes  wherewith  the  rhahaans  collect  their  daily 
food. 

t  The  Budhn,  his  doctrine,  and  his  disciples  the  priests. 


200  MAHAWANSE. 

impartial  justice;  all  the  women  big  with  child 
you  supplied  with  rice  and  salt,  and  their  mid- 
wives  with  clothes,  from  the  royal  store ;  all 
the  bullocks  of  all  the  island  Lanka,  which  are 
employed  to  labour  during  day,  when  attacked 
by  hunger  during  night  are  supplied  with  straw 
steeped  in  honey  ;*  and  thyself,  subsequently 
knowing  that  the  charity  of  preaching  Budhu's 
doctrine  is  greater  than  all  these  charities,  wentest 
into  the  midst  of  ninety-six  kelas  of  rahatoons, 
who  were  at  the  temple  Lowa-maha  preaching, 
and  having  seated  thyself  in  a  preaching-chair, 
began  to  read  the  book  Mangalla-Soottra ;  but 
seeing  the  priests  about  thee,  thou  didst  come 
down  from  the  preaching -chair  without  being 
able  to  end  it,  on  account  of  thy  great  respect 
to  them,  and  bethought  thee  that  preaching  was 
a  most  difficult  thing ;  and  since  that  thou 
hast  appointed  a  preacher  at  every  village  on 
pay,  that  all  the  people  in  Lanka  may  hear 
the  doctrine  Bana,f  and  then  issued  from  the 
stores  to  each  of  them,  four  measures  of  cow- 
butter,  four  measures   of  oil,   a   certain    quan- 


*  The  aUention  paid  herein  even  to  the  animals  strongly 
indicates  the  benignant  tone  of  the  Budhu's  doctrine. 

t  Bana  literally  means  the  sermons  or  discourses  of 
Budhu. 


MAHAWANSE.  201 

tity  of  sugar,  sugar-cane,  and  a  knot  of  lico- 
rice, of  four  inches  per  month ;  and  thus  dis- 
tributed the  cliarity  of  Bana  to  all  of  the  island. 
Thou  hast  offered  to  the  five  priests  Xee- 
nacks-rawas  a  bag  of  boiled  rice,  of  the  gi'ains 
called  tana,  which  thou  purchasedst  at  the  vil- 
lage Colom,  in  the  temple  Mandookene-saya, 
for  thy  pair  of  valuable  ear  -  ornaments  ;  and 
again,  when  thou  wast  unable  to  overcome  in 
the  battle  fought  with  thy  brother  at  Yoodha- 
gana-pitty,  thou  went  and  laid  thyself  down 
near  the  river  Satpandooro,  and  thought  to 
give  alms  of  rice  out  of  thy  very  dish  of  rice, 
and  then  to  eat ;  and  having  called  out  through 
thy  minister  that  some  one  might  come,  and 
then  seeing  a  rahatoon  come  through  the  air 
at  that  moment,  thou  gavest  the  dish  of  rice 
over  to  him,  without  reser\ing  any  thing  for 
thyself." 

The  king,  hearing  his  own  charitable  acts, 
greatly  rejoiced,  and  rewarded  the  writers  with 
immense  riches  and  lands,  and  said,  ''  All  these 
being  done  by  me  during  my  reign,  I  am  not 
satisfied  with  them  ;  ])ut  the  two  alms  -  deeds 
which  I  did  whilst  I  was  in  want,  and  which  I 
performed  without  regarding  my  life,  1  prefer  to 
the  whole,  and  am  satisfied  witli  them." 


202  MAHAWANSE. 

The  priest  Tairaputtabeya  said,  "  O  sove- 
reign !  these  two  ahns-deeds  are  the  most  me- 
ritorious, because  the  same  hath  procured  thee 
further  charity,  viz.  :  the  priest  Mahyadewa 
being  one  of  those  who  received  the  rice  of  the 
grain  tana,  then  took  away  his  share  to  the 
rock  Samanta-Koota,*  and  distributed  it  to  900 
rahatoons  who  were  there,  and  ate  himself; 
another,  Pathawy-maneke-dham-magoopla,  took 
his  share  to  the  temple  Calany,  and  shared  it 
with  500  priests;  Dhamma-denna,  of  Talagu- 
roo,  took  his  share  to  the  island  Puango,  and 
shared  it  with  12,000  rahatoons;  Mahanamasy- 
tissa  took  his  share  to  the  temple  Kayilasa- 
Koota,f  and  shared  it  with  60,000  rahatoons ; 
Maha-sangha  took  his  share  to  the  temple  of 
Ocka  -  nagarah,  and  shared  it  with  700  raha- 
toons ;  and  the  priest  who  received  the  rice 
out  of  the  dish,  took  it  to  the  island  Puango, 
and  shared  it  with  12,000  rahatoons :"  and  so 
the  priest  Tairaputtabeya  pleased  the  king  with 
this  account. 

*  Adam's  Peak. 

t  Can  this  passage  refer  to  the  celebrated  Indian  caves 
of  Ellora,  which  are  situated  in  the  very  heart  of  the  great 
Budhist  empire  of  Magadha,  and  the  most  splendid  excavation 
of  which  is  the  Kailasa,  or  paradise  ? 


MAHAWANSE.  203 

The  kinpj  tlicn  said  to  the  priest,  "  Lord,  I 
have  reigned  twenty-four  years,  and  rendered 
myself  favourable  to  the  priests,  and  I  would 
wish  that  my  coq^se  be  also  useful  to  them ;" 
and  prayed  him  to  have  his  corpse  burnt  when 
he  died,  at  the  hall  where  the  priests  performed 
certain  religious  functions,  called  Poya-malloo, 
near  the  daggoba  Ruanwelly. 

He  then  called  the  Prince  Tissa,  his  brother, 
and  said  to  him,  ''  My  brother  Tissa,  when  thou 
shalt  complete  the  work  in  arrears  of  my  dag- 
goba, offer  at  it  every  morning  and  evening  with 
flowers  and  lighted  lamps,  and  three  times  a-day 
with  musical  playing,  such  as  chanks,  and  fail 
not  thy  alms-deeds,  as  I  performed  them ;  neg- 
lect not  all  the  necessary  duties  towards  the 
great  priests ;  be  careful  of  thy  own  life ;  do  no 
harm  to  the  people  of  Lanka ;  and  rule  this 
kingdom  with  justice."  And  when  he  had  thus 
advised  his  brother,  he  laid  himself  down  silently, 
whilst  yet  the  ninety-six  kela  of  rahatoons  con- 
tinued in  praying  and  preaching. 

Li  the  meantime,  the  dewctas  of  six*  hea- 


*  These  are  the  separate  invitations  of  each  of  tlie 
Dewa  -  Loka,  and  are  expressive  of  their  desire  to  wel- 
come him  to  their  liappiness,  as  a  reward  for  his  signal 
piety. 


204  MAHAWANSE. 

• 

venly  kingdoms  came  with  six  chariots,  and 
stood  regularly  in  the  air,  and  each  of  their 
parties  invited  the  king,  saying,  *'  O  sovereign ! 
our  lord  is  glorious  and  possesses  longer  life ; 
come  then  hither,  come  then  hither!"  The 
king  stretched  forth  his  right  hand,  and  prayed 
the  dewetas,  saying,  "  Suffer  me,  as  long  as  I 
shall  continue  in  life,  to  hear  the  preaching 
of  Bana."  When  the  priests,  seeing  the  king's 
motion,  thereupon  ceased  the  preaching,  so  the 
king  asked  them,  "  Why  do  ye  cease  preach- 
ing ?"  They  said,  ''  Sovereign,  because  thou  hast 
beckoned  us  by  thy  hand  to  stop."  The  king 
said,  "  Lords,  I  did  not  prevent  ye ;  but  the 
dewetas  of  the  six  Dewa-Loka  having  come 
with  six  chariots,  invited  me,  each  of  them,  to 
come  to  his  world ;  and  I  prayed  them  to  suffer 
me,  so  long  as  I  continued  in  life,  to  hear  the 
preaching."  Some  present,  hearing  the  king, 
thought  that  he  spoke  impressed  by  the  terror 
of  death,  and  said,  "  There  is  nobody  that  does 
not  fear  death." 

The  priest  Tairaputtabeya,  knowing  their 
thought,  desired  the  king  to  cause  some  wreaths 
of  flowers  to  be  cast  up,  that  the  people  might 
be  convinced  of  the  truth;  so  the  wreaths  of 
flowers  being  cast  up,  hanged  themselves  each 
on  one  of  the  chariots ;  and  they  that  saw  them 


MAHAWANSE.  205 

hanging,  had   their   doubts   cleared   from   their 
minds. 

The  king  asked  the  priest,  "  Lord,  which  is 
the  best  of  the  six  heavens?"  He  said,  "  O 
great  king!  the  heavenly  kingdom  Toutissa*  is 
the  best,  where  abideth  even  Maltri,  who  is  wait- 
ing for  the  Budhiiship." 

The  king,  who  heard  it,  having  fixed  his 
desire  on  Toutissa,  laid  himself  down  facing 
towards  the  daggoba  Ruanwelly  which  he  had 
built,  and  expired. 

Now  immediately  he  was  borne  away  in  the 
chariot  brought  from  Toutissa,  as  a  deweta  of  the 
sect  called  Opepatika,  as  if  a  man  awakened  him- 
self out  of  a  deep  sleep ;  and  to  shew  his  glory 
to  the  people,  as  being  derived  from  the  merits 
of  his  charitable  deeds,  he  adorned  himself  with 
as  many  jewels  as  were  sufficient  to  load  sixty 
carts,  and  stood  in)on  the  chariot ;  and  in  pre- 
sence of  many,  he  descended  and  worslnp])ed 
the  daggoba  three  times,  and  took  leave  of  the 
ninety-six  kelas  of  rahatoons  with  great  obei- 
sance, and  advised  his  brother,  the  Prince  Tissa, 


*  The  plate  of  the  fourth,  or  heaven  Toosite,  contains  the 
Budhu  Maltri,  surrounded  by  the  chamarra,  or  fire-works, 
exhibited  on  the  birth  of  a  Budhu.  See  "  Doctrines  of 
Budhism,"  p.  Q>^. 


206  MAHAWANSE. 

and  his  countrymen,  saying,  "  Delay  not  in 
doing  good  deeds,  seeing  the  heavenly  glory  I 
have  obtained:"  and  so  he  ascended  to  the 
heaven. 

The  16,000  wives  of  the  king,  hearing  of  his 
death,  let  loose  their  hair  on  their  back  and 
wept. 

The  hall  erected  at  that  place  was  named 
Makoota.  In  the  place  where  the  king's  corpse 
was  burnt,  many  assembled  and  bewailed  over 
him,  laying  their  hands  upon  their  heads.  The 
hall  built  near  that  spot  is  called  Weerewanta, 
and  the  apartment  Mallowa,  erected  over  the 
same  spot,  is  called  Raje-malleka. 

Now  the  King  Cawantisse,  who  is  the  father 
of  the  King  Dootoogameny,  is  to  be  born  father 
to  the  next  expected  Budhu  Maitri,  and  the 
king's  mother,  Vihari-maha,  will  become  his  mo- 
ther ;  the  king  himself  will  become  his  chief 
follower  of  the  right  hand  Dackuno  -  saw ;  the 
king's  brother,  Tissa,  will  become  his  second 
chief  follower  of  his  left  hand  Wamatsaw ;  the 
king's  aunt,  who  is  the  sister  of  his  father  the 
King  Cawantisse,  will  become  the  chief  queen 
over  one  lacse  of  queens,  to  Maitri,  during  his 
continuance  in  laityhood ;  the  king's  son,  called 
the  Prince  Sally-rajah,  will  become  his  son  ;  the 
king's  treasurer,  Sangha,  will  become  his  chief 


MAIIAWANSE.  207 

minister,  and  his  diiiighter  the  chief  niinistress, 
m  future :  so  they,  by  the  great  merits  of  their 
eminently  charitable  deeds,  will  hear  the  doc- 
trine Bana,  to  be  preached  by  the  Budhu 
Maltri,  and  obtain  the  most  sacred  state  of 
Seropelli-scmbi  a})at-rahat,  and  at  their  death 
they  will  share  the  happy  state  of  Nu'wana,  or 
the  eternal  extinction  of  soul. 

The  end  of  the  thirty-second  chai)ter  of 
Mahawanse,  called  Tusee-puragamena?,  or  the 
Ascension  to  Toutissa. 

The  King  Dootoogameny  had  a  son  called 
Sally -rajah,  at  whose  birth  the  whole  island 
Lanka  was  rained  over  with  a  kind  of  smelling 
rice,  Suanda-hill,  on  which  occasion  the  rice  of 
other  grains,  such  as  tana,  &c.,  which  were 
boiling  on  the  ovens,  were  changed  into  the 
same  rice  Suanda  -  hill ;  the  barns  of  common 
sorts  of  grains  were  changed  into  the  same  sort 
of  valuable  rice ;  and  the  empty  barns  were 
filled  up  also  with  the  same.  This  was  not 
only  on  the  occasion  of  his  birth,  but  also  on 
the  occasions  of  the  feasts  held  from  the  third, 
seventh,  and  the  ninth  months  of  his  l)irth,  and 
other  feasts,  held  at  his  first  eating  rice,  boring 
his  ears,  and  his  promotion  to  the  viceroyalty, 
when   the  whole   island   Lanka   was   filk'd  with 


208  MAHAWANSE. 

rains  of  Suanda-hill,  and  also  all  the  sorts  of 
common  herbs,  such  as  tanna  warra,  became 
changed  to  the  superior  kinds  of  hill,  or  sally ; 
and  as  he  displayed  many  miracles  in  the  world, 
and  as  born  himself  related  to  Sally,  he  was 
named  Prince  Sally. 

This  happy  prince  greatly  increased  in  wealth 
by  degrees  as  he  advanced  in  years,  and  had 
many  signs  of  prosperous  fortune  :  a  majestic 
air,  and  much  kingly  wit;  great  bravery,  great 
fame  spread  abroad  of  him,  uncommon  wisdom, 
amiable  personage,  pleasant  talk,  wonderful  in- 
trepidity, bountifulness  like  a  caprook  ;*  in 
richness  like  a  great  nedhana,  or  hidden  trea- 
sure in  earth ;  powerful,  like  the  deweta  Bala- 
dewa ;  affectionate,  like  a  mother ;  insatiable  of 
desire  in  giving  alms;  depending  wholly  upon 
Tuno-ruan  ;f  receiving*  each  forenoon  1000,  and 
each  afternoon  500,  as  gifts  both  from  men  and 
dewetas ;  and  the  same,  as  soon  as  he  received 
them,  distributing  back  as  alms  to  the  poor,  which 
pleased  his  subjects  in  a  great  degree. 

The  father  of  the  King  Dootoogameny  being 
pleased  with  his  accomphshment,  raised  him 
to    the    dignity    of  viceroy,    and    built   him   a 


*  A  tree  yielding  any  thing  wished  for. 

t  Budhu,  his  doctrine  and  his  lellow-disciplcs. 


MAHAWANSE.  209 

stately  palace  at  the  southern  street  of  the  city 
Anura(l]ia})ura ;  and  (luriiiii;  his  stay  in  that 
palace,  the  revenue  collected  in  the  villages  of 
the  southern  provinces  was  hrou<^ht  to  himself. 

The  king,  being  aware  of  the  same,  built  him 
another  palace  in  the  western  street,  and  re- 
moved him  to  the  same ;  when  the  revenue  col- 
lected from  the  western  provinces  likewise  was 
brought  to  him,  which  he  distributed  in  alms  to 
the  poor  as  before ;  and  as  he  thus  continued  to 
distribute  great  alms,  he  was  known  by  the 
name  of  chief  alms-distributer. 

The  Prince  Sally-Raja,  having  on  a  certain 
day  dressed  himself  in  the  best  manner,  went, 
attended  by  a  great  multitude  of  people,  to 
the  pleasiu'e  garden,  through  the  western  gate, 
by  the  road  prepared  for  him,  and  saw  princes 
who  were  playing  and  walking  about  in  that 
beautiful  garden,  seeing  various  pleasant  things  ; 
and  also  seeing  an  asoka-tree  adorned  with 
flowers,  he  approached  it,  and  discerned  above  it 
a  damsel,  called  Dewie,  tlie  daugliter  of  the 
chieftain  of  Chandalls,*  of  the  village  Ilallollie, 
who  climbed  u})  to  it  for  flowers,  exhibiting  the 
brightness  of  her  own  body  through  the  green 
leaves,  as  if  lightning  had  produced  it,  or  a  fidl 

*  The  lowest  of  all  the  casts  of  mankind. 
VOL.  I.  P 


210  MAHAWANSE. 

moon  had  been  appearing  through  a  dark  cloud, 
having  adorned  herself  with  flowers,  and  with  a 
leaf  in  her  hand  of  the  same  tree.  The  several 
princes  beholding  her,  and  being  astonished  at 
her  beauty,  and  affected  with  an  uncontrollable 
love,  began  to  talk  with  her,  looking  at  her  with 
amorous  glances,  saying,  "  Beloved,  who  and 
whence  art  thou?  Art  thou  a  daughter  of  a 
man  or  of  a  deweta  ?  for  we  never  saw  in  the 
world  such  beauty  in  woman  as  thou  hast. 
Pray  tell  us  unreservedly  who  are  thy  parents, 
and  art  thou  married  or  unmarried?"  The 
damsel  said,  "  Lord,  I  am  the  daughter  of  the 
chieftain  of  the  village  Hallollie,  and  am  of  the 
cast  of  Chandall."  The  Prince  Sally,  who 
heard  the  same,  got  her  to  alight  from  the  tree, 
saying,  "  The  precious  stones,  pearls,  &c.  are 
never  rejected  by  man,  though  they  should  be 
found  lying  in  a  heap  of  excrement:  where- 
fore this  damsel,  who  is  accomplished  with  all 
beauty,  is  acceptable,  notwithstanding  she  is 
born  in  the  cast  of  Chandalls."  So  he  conducted 
her  in  a  linen  conveyance,  and  named  her 
Asoka-malla,  after  the  name  of  the  tree  on  which 
she  was  found :  no  woman  in  the  island  Lanka 
surpassed  her  in  beauty.  The  illumination  that 
shone  from  her  body  extended  about  four  cubits' 
distance  round  about  her  whilst  she  was  in  a 


MAllAWANSE.  211 

dark  room,  and  her  mouth  produced  the  sweet 
odour  like  that  of  the  mahanel-flowers,  and  her 
body  of  the  sandle  food,  such  as  boiled  rice,  &c. : 
if  touched,  her  hands  were  never  soiled. 

This  blessed  damsel  in  the  past  life  having 
disgraced  her  mother  by  calling  her  a  Chandall's 
daughter,  she  had  the  misfortune  to  be  thus 
born  in  the  cast  of  Chandall,  but  by  the  merits 
of  the  good  works  she  rendered  in  the  same  life, 
namely,  the  sweeping  and  cleaning  the  bomal- 
lowa,  or  the  floor  built  at  the  foot  of  a  holy 
banian-tree,  she  acquired  this  beauty,  and  by 
the  merits  of  other  good  works  she  became  the 
consort  of  the  Prince  Sally.  Wherefore  the 
merits  of  good  or  ])ad  deeds  may  not  be  con- 
sidered a  triflini?  thinGf. 

Now  when  Asoka-malla  was  conducted  to 
the  city,  it  was  reported  throughout  the  whole 
city  that  the  Prince  Sally  had  brought  a  damsel 
of  the  Chandall's  court  for  his  wife,  which,  wlien 
it  came  to  the  ears  of  the  King  Dootogameny,  he 
was  greatly  displeased,  and  calling  one  of  his 
favourite  women,  said  to  her,  "  Thou  shall  go 
to  my  son  and  tell  liini,  saying,  *  Lord,  thy  father 
wishes  to  get  thee  a  princess  either  of  the  royal 
or  the  brahmin's  cast,  whom  thou  slialt  choose 
to  be  thy  wife,  and  in  the  mean  time  get  thee 
crowned  and  proclaimed  king ;  and  thou  there- 


212  MAHAWANSE. 

fore  shalt  forsake  this  damsel  of  the  Chandall's 
cast,  witliout  staining  the  royal  cast;'"  and  she 
did  as  she  was  ordered  by  the  king.  The  Prince 
Sally  said  to  her :  "  A  woman  in  pregnancy 
would  not  be  satisfied  herself  with  ripe  mangos 
whilst  her  inclination  directs  her  for  pomegra- 
nates, so  I  will  not  be  satisfied  with  even  a 
goddess,  much  less  a  woman  to  make  her  my 
wife,  except  this  very  one;  so  as  the  flowers  are 
opened  at  the  shining  of  the  sun,  but  never  at 
moon-light."  Thus  -he  spoke  many  parables  ex- 
pressive of  his  unalterable  attachment  to  that 
damsel.  The  same  being  told  by  that  woman 
to  the  king,  he  sent  for  ])rahmins  who  were 
skilled  in  the  art  of  samoddrika,  or  soothsaying, 
and  said,  *'  O  good  brahmins !  go  ye  all  to 
Asoka-malla,  and  examine  her  whether  she  pos- 
sess the  tokens  of  fortune,  so  that  if  she  does 
not,  and  be  a  wretched  one,  we  then  may  know 
what  we  need  do  to  her  in  that  case." 

The  brahmins  went  to  Asoka-malla,  and  find- 
ing that  she  possessed  about  sixty-four  tokens  of 
female  beauty  and  good  fortune  in  her  person, 
they  were  struck  with  great  amazement,  and 
returning  to  the  king,  began  to  declare  her 
beauty,  as  if  they  were  singing  by  being  intoxi- 
cated at  the  sight  of  her  beauteousness,  saying, 
"  O  King !  Asoka-malla,  the  wife  of  the  Prince 


MAHAWANSE.  213 

Sally,  is  blessed  with  a  golden-coloured  body,  a 
pair  of  large  eyes  resembling  two  i)ctals  of  a  blue 
mah  an  el-flower,  the  pair  of  soft  red  soles  of  her 
feet  like  two  petals  of  a  red  tank-flower;  juul,  O 
king!  a  woman  endowed  as  this,  whose  crown 
is  glistening  as  a  blue  umbrella,  and  has  full  and 
plump  hands  and  feet,,  upon  such  the  goddess 
Sriya-Kantha*  is  certainly  propitious,  and  she 
possesses  the  great  and  fortunate  tokens  suitable 
to  be  made  the  chief  consort  of  Sakkraia."  The 
king,  hearing  the  brahmins,  became  himself  de- 
sirous of  seeing  Asoka-malla,  and  sent  word  to 
the  Prince  Sally,  saying  that  he  would  come 
thither  shortly. 

The  prince,  agreeing  thereto,  called  Asoka- 
malla,  and  said,    "  Beloved,  the  king  this   day 
is  to  come  to  this  palace;   as  I  think  it  is  on 
%    purpose  to  visit  thee,  thou  shalt  therefore  not 
delay  in  due  preparation." 

Asoka-malla  having  accordingly  })repared 
delicious  victuals  and  drinks,  such  as  rice,  fish, 
and  cakes,  for  the  king,  the  ministers,  and  their 
attendants,  they  all  arrived  with  great  pom))  at 

*  The  goddess  of  beauty,  and  many  of  the  various  similes 
ilhistrative  of  the  excellency  of  the  person  of  Asoka-malla, 
are  likewise  ascribed  to  the  Budhu ;  and  thus  the  brahmins 
not  only  say  she  is  deserving  of  being  the  wife  of  Sally-Raja, 
but  even  the  chief  consort  of  the  god  Sakkruiu. 


214  MAHAWANSE. 

the  palace  of  the  Prince  Sally,  the  viceroy,  who, 
with  his  wife,  advancing  themselves  to  meet  the 
king,  received  him  with  great  respect  and  obei- 
sance, and  stood  themselves  aside,  in  an  humble 
posture.  The  king,  surveying  the  beauty  of 
Asoka-malla,  with  which  she  was  illumed  like 
a  goddess  descended  from  heaven,  and  being 
exceedingly  rejoiced,  asked  her,  "  Art  thou  that 
happy  maiden  called  Asoka-malla?"  She  said, 
''  Yes,  my  lord." 

The  sweet  scent,  resembhng  that  of  the 
mahanel-flowers,  which  issued  from  her  mouth 
at  the  utterance  of  these  words,  instantly  filled 
up  the  whole  palace  ;  and  the  king,  being  pleased 
at  this  admirable  event,  went  and  sat  upon  a 
throne  prepared  for  himself,  when  Asoka-malla, 
having  set  before  him  victuals  dressed  by  her- 
self, consisting  of  the  adoroon's  rice,  called  soo- 
wenda-kel,  and  relishing  curries,  waited  herself 
upon  the  king  during  his  meal.  The  king,  after 
his  meal,*  repented  his  own  intention  which  he 
had  of  depriving  his  son  of  that  excellent  damsel 
without  examining  her  merits,  and  said  with- 
in himself,  that   this   was   a  damsel  of  wonder- 

*  The  ceremony  of  eatincr  of  something,  however  trifling, 
being  an  invariable  custom  previously  to  any  kind  of  contract 
or  agreement,  is  noticed  by  Symesin  his  Narrative :  usually, 
laepac,  a  species  of  herb,  is  introduced  as  a  beverage. 


MAIIAWANSE.  215 

fully  ijjood  (jnalities ;  and  immediately  he  called 
the  prince  his  son,  and  the  damsel,  and  jijiving 
them  necessary  advice  for  their  future  conduct, 
made  them  stand  upon  a  heap  of  gold,  and  per- 
forming the  matrimonial  ceremony,  delivered  her 
to  the  Prince  Sally,  and  went  to  his  own  palace. 
Asoka-malla  having,  in  the  same  manner  as  she 
did  to  the  king,  made  the  ministers  and  their 
attendants  eat  victuals,  they  went  away  praising 
her,  and  saying,  "  That  the  valuable  substance 
gorochena,  though  found  in  the  carcass  of  a 
bullock,  is  gladly  received  by  man  while  the 
carcass  is  rejected  with  disdain ;  wherefore  an 
accomphshed  woman  as  this,  both  in  beauty  and 
virtue,  is  estimable,  whatever  may  be  the  cast 
she  is  of."  From  that  time  the  Princess  Asoka- 
malla  began  to  live  happy  with  the  Prince  Sally, 
and  continued  to  give  relief  to  many  until  they 
were  removed  by  the  king,  as  before,  to  a  palace 
erected  for  them  to  the  northward  of  the  city, 
where  the  prince  was  continually  su]i]ilied  with 
various  sorts  of  gifts  both  by  men  and  dewetas,* 
which  he  used  to  give  in  alms  as  before.  And  it 
came  to  pass  one  day,  the  prince  having  re])aired 
himself  to  the  village  Asmandella,  near  Hallollie, 
and  getting  plenty  of  food,  thought  in  himself  that 

*  Gods  of  the  Dewa-Loka. 


216  MAHAWANSE. 

it  was  the  time  the  rahatoons  would  proceed  to 
beg  ahns,  because  the  day  was  not  yet  far  spent, 
therefore  he  caused  a  proclamation  to  be  made 
inviting  them  to  come  for  food;  when  500  of 
that  sect,  who  abode  at  the  rock  called  Roohoo- 
notaladhar,  came  and  stood  as  a  wilderness  of 
red  flowers.  The  prince  having  taken  their 
begging- dishes,  made  them  sit,  and  got  them 
filled  with  delicious  meat,  furnished  them  with 
clothing,  and  other  necessary  articles,  and  asked 
them,  "  Lords,  whence  are  ye  come  ?"  They 
said,  "  We  come  from  the  rock  Roohoonota- 
ladhar."  On  this,  the  prince  informing  them  that 
it  was  very  far  off,  built  a  temple  for  them,  which 
he  named  Raje-maha,  and  offered  the  same  to 
them ;  and  he  remained  in  his  northern  palace 
for  some  time  ;  but  the  king,  at  the  instigation 
of  his  ministers,  having  again  erected  a  palace 
at  the  east  of  the  city,  removed  the  prince  to  it ; 
and  he  continued  there  to  supply  the  priests  with 
four  different  sorts  of  alms  called  Sew-pasa. 

The  king,  one  day,  having  called  the  Prince 
Sally,  said,  ''  Son,  thou  mayest  succeed  to  my 
throne  at  my  death,  and  reign  by  protecting 
both  the  world  and  the  religion."  But  he,  pre- 
ferring the  Princess  Asoka-malla  to  the  kingdom, 
refused  it,  which  induced  the  king  to  declare 
his  own  younger  brother,  the  Prince  Tissa,  king. 


MAHAWANSE.  217 

who  completed  the  fi'iczes  and  the  lime  work  of 
the  cupola  Ruanwelly,  which  was  left  in  arrears 
by  his  brother,  and  made  great  offerings  to  it ; 
and  he  fm'ther  caused  the  construction  of  the 
temple  Lowa-maha,  by  expending  ninety  lacses ; 
and  more  temples  between  the  city  Anu-radha 
and  the  temple  Dega-nakha,  at  every  yodun's 
distance  a  temple ;  and  also  built  the  cupola 
Diga-nakha-chyttha,  in  height  ISO  cubits,  co- 
vered it  throuij^hout  with  net-work  made  of  ijold, 
and  offered  upon  every  story  golden  flowers,  of 
the  size  of  wheels  of  chariots;*  and  eighty-four 
offerings  to  the  eighty -four  doctrines  called 
Dharmaskanda ;  and  he  made  many  tanks  for  the 
use  of  agi'iculture ;  and  thus  rendering  a  great 
many  services  both  to  the  world  and  the  re- 
ligion, went  to  the  world  of  Brachma-Loka,  in 
the  eighteenth  year  of  his  reign.  Now  after 
him  one  Siloopittool  was  proclaimed  king,  l)ut 
as  he  reigned  only  one  month  and  ten  days,  the 
eldest  son  of  the  late  king,  Tissa,  by  name  Lama- 
tissa,  succeeded  to  the  throne,  and  i)uilt  three 
temples,  such  as  the  temple  Tumbenip ;  and  by 
expending  a  number  of  lacses,  and  building  a  wall 


*  The  fireworks  Chamara,  of  the  heaven  Toisitte,  shaped 
as  a  wheel  or  as  a  ring,  being  the  Shackra  and  Valhalla 
bolt  of  Sakkraia,  are  here  alluded  to. 


218  MAHAWANSE. 

round  the  cupola  Ruanwelly,  did  many  services 
for  the  benefit  of  both  the  rehgion  and  the  world. 
He  reigned  nine  years ;  when  his  brother,  Cal- 
lona,  succeeding  him,  made  thirty -two  very 
elegant  apartments  for  the  temple  Lowa-maha, 
and  a  wall  round  the  cupola  Ruanwelly,  and 
rendered  many  other  good  services  both  for  the 
benefit  of  the  world  and  the  rehgion.  He  reigned 
six  years,  and  his  brother,  Walakan-abha,  suc- 
ceeded him;  and  at  his  succession,  441  years 
nine  months  and  ten  days  had  elapsed  from 
the  death  of  Budhu. 

In  the  fifth  month  of  his  reign  seven  dha- 
milas,  accompanied  by  seven  armies,  invaded  his 
kingdom  from  the  country  Sollie,*  through  seven 
ports  of  the  island ;  who,  having  expelled  the 
king,  made  themselves  masters  of  the  island, 
and  one  of  whom  took  away  the  begging-dish  of 
Budhu,  one  the  wife  of  the  king,  the  Queen 
Soma,  and  the  five  kings  continued  to  reign  on  the 
island  regularly  during  thirteen  years  and  seven 
months ;  when  the  king,  who  was  absent  dming 
the  whole  while,  at  the  province  Maya,  having 
levied  a  large  army,  came  to  the  city  with  great 
speed,  put  the  dhamilas  to  the  sword,  and  re- 
assumed  the  throne. 

*  The  coast  of  Coromandel. 


MAHAVVANSE.  219 

Now  the  tlirec  precepts  of  the  doctrine  Tre- 
pitteka,  wliich,  from  the  aforesaid  King  Dewe- 
nepa-tissa  until  this  king',  liad  been  dehvered 
down  from  age  to  age  verbally,  for  want  of  the 
Palee  books  which  contained  them,  those  great 
priests,  such  as  Capalista,  &c.  who  were  advanced 
in  age,  and  who  bore  them  in  their  minds,  knew 
that  it  might  be  difficult  to  preserve  them  in  pu- 
rity by  the  memory  only  of  those  ignorant  priests, 
for  a  future  age;  therefore  this  king,  during  his 
reign,  got  them  written  in  books  by  500  raha- 
toons,  who  were  in  the  rock-den  called  Alloo, 
at  the  village  Meetala,  under  the  care  of  a  cer- 
tain principal  man  of  the  country  ;  and  the  same 
king,  to  su})port  the  Budhu's  dominion,  de- 
stroyed the  heathens'  temple  called  Thierthaka, 
occupied  by  one  Girrie,  and  there  he  built  a 
gi'eat  cupola,  in  height  180  cubits,  calling  it 
Abayegirie  ;*  after  the  name  of  the  said  man  Girrie 
he  added  his  own  name  Aba ;  and  he  built  twelve 
other  great  temples,  and  offered  the  same  to  his 
former  favourite,  the  priest  Tissa.  He  built 
again  the  temple  Dambooloo,  and  a  cupola,  the 

*  This  is  a  principal  temple  of  Anuradha-pura,  which, 
from  the  existing  remains,  as  well  as  the  constant  recurrence 
of  it  in  the  narrative,  must  have  been  the  chief  resort  and 
centre  of  the  Budhist  priesthood. 


220  MAHAWANSE. 

height  of  120  cubits ;  and  again  five  more  tem- 
ples, and  hewed  many  hundreds  of  rocks  into 
dens;  so  he,  rendering  great  services  for  the 
benefit  of  the  rehgion,  reigned  twelve  years  and 
five  months. 

The  end  of  the  thirty-third  chapter  of  Maha- 
wanse,  called  Dasa-rajeka;  or,  concerning  ten 
kings. 

After  him  one  Maha-choola  was  proclaimed 
king,  who,  in  the  first  instance,  hearing  that 
alms-deeds  made  by  him,  and  gained  by  manual 
service,  were  very  meritorious,  used  to  disguise 
himself  as  a  poor  man,  and  reap  corn  for  others 
for  hire,  with  which  he  made  great  alms,  and 
made  offerings  of  priestly  clothes  to  30,000 
priests"  and  12,000  priestesses;  and  he,  by  the 
wages  received  on  similar  works,  built  the  great 
temple  Soopertista,  and  another  great  temple, 
and  gave  each  of  the  60,000  priests  and  30,000 
priestesses  a  suit  consisting  of  three  cloths,  called 
Toon-siwory  ;*  so  he,  performing  many  other 
good  deeds,  reigned  thirteen  years. 

The  son  of  the  King  Walikamaba,  named 
Chora-naga,  succeeding  him,  began  to  commit 
gi'eat  sins,   and   to    pull    down    eighteen   great 

*  Set  of  garments  for  priestesses. 


MAHAWANSE.  221 

temples ;  but,  in  tlie  twelftli  year  of  his  tyran- 
nical reign,  he  was  put  to  death  by  the  inhabit- 
ants of  Lanka;  and,  being  born  himself  a 
prayetha,*  by  name  Kulle  Karyeka,  in  the  hall 
called  Loa-andirie,  he  became  the  object  of 
prayetha  miseries;  when  the  son  of  the  King 
Maha-choola,  called  Koodatissa,  succeeding  to 
the  throne,  reigned  three  years,  at  which  time 
the  queen  of  the  late  king,  Chora-naga,  having 
fallen  in  love  with  the  chief  porter,  Balawa, 
poisoned  Koodatissa,  and  through  her  means  got 
the  porter  Balawa  proclaimed  king;  and  she  re- 
mained his  queen  one  year  and  two  months; 
when  she,  changing  her  love  to  a  carpenter  of 
the  city  Watooka,  poisoned  the  Kuig  Balawa, 
and  got  Watooka  made,  king,  with  whom  she  lived 
queen  during  one  year  and  two  months  ;  then 
she,  changing  her  love  to  one  Darobhatika-tissa, 
poisoned  the  King  Wattoka,  and  got  him  made 
king,  and  lived  with  liim,  as  his  chief  consort, 
for  a  year  and  a  month.  During  this  king's 
reign  he  made  a  tank  in  the  garden  Maliame- 
woona  ;  but  he  was  not  to  reign  longer,  as  her 
variable  love  changing  to  one  Nilya,  a  dhaniel- 
prohita,  or  minister,  she  poisoned  the  King 
Darobhatika-tissa,  and  got  Nilya  made  king,  and 

*  An  unclean  spirit  of  great  misery. 


222  MAHAWANSE. 

lived  with  him  as  his  chief  consort ;  but  scarce 
six  months  had  elapsed  when  he  experienced 
the  same  fate  as  his  predecessors.  This  queen 
now  determined  to  reign  herself,  to  effect  cer- 
tain of  her  desires,  but  she  was  not  allowed  to 
reign  a  longer  period  than  four  months ;  for, 
Kalekamritissa,  the  second  son  of  the  aforesaid 
Maha-choola,  who,  for  fear  of  Anola,  had  lived 
himself  in  disguise,  under  the  habit  of  a  priest, 
attaining  to  his  puberty,  dropped  off  the  priest- 
hood, and  marched  against  the  wicked  Anola, 
heading  himself  a  great  force :  he  killed  her, 
and  assumed  the  throne.  He  built  the  great 
hall  at  Agirie,  and  a  great  temple ;  hewed  in  a 
rock  a  poya-mallo,*  and  another  temple  called 
Hella ;  and  made  also  the  tanks,  such  as  Upool- 
wawa,  &c.  for  the  benefit  of  agriculture ;  so  he 
reigned  twenty-two  years,  and  rendered  many 
services  to  the  world.  His  son  Bhatie  succeed- 
ing him,  went  to  worship  the  cupola  Ruanwelly ; 
where  he,  hearing  that  rahatoons  preached 
the  doctrine  of  Budhu  withinside  the  cupola, 
laid  himself  down  on  the  floor,  vowing  not  to 


*  A  sacred  room,  where  the  priests  of  the  superior  quality, 
called  Upesampada,  meet  monthly,  and  perform  amongst 
themselves  a  religious  function,  during  which  they  are  not 
allowed  to  be  seen  by  commoil  people. 


MAIIAWANSK.  223 

stir  out  without  seeing  the  inside  of  the  cupola. 
Now,  by  virtue  of  this  kings  faith,  pan(locunil)lar 
seyta,  the  seat  of  the  chief  god  Sakkraia  became 
liot,  which  obhged  liim  to  inform  the  rahatoons 
to  shew  tlie  king  the  witliinside  of  the  cupohi, 
which  was  fiu-nished  by  the  King  Dootooga- 
meny,  in  the  abovesaid  manner,  with  the  repre- 
sentations of  the  550  different  hves  of  Budhu ; 
lamps  lighted  with  fragrant  oil ;  fragi'ant  flowers, 
spices,  and  relics  ;  about  a  measure  of  drowna, 
&:c.  The  King  Bhatie,  who  saw  the  same,  being 
exceedingly  pleased,  covered  the  cupola  Iluan- 
welly,  of  120  cubits  high,  from  top  to  bottom, 
with  two  silken  stuffs,  and  afterwards  employed 
the  inhabitants  to  plant  flower-gardens,  in  lieu 
of  the  tax  due  on  their  persons  to  the  king's 
revenue,  such  as  jasmine,  sihimdda,  bolidda, 
&c.  to  four  gows'  extent,  all  sides  from  the  city; 
and  when  the  flowers  began  to  yield,  he  caused 
'the  sandle  woods  contained  in  the  royal  stores 
to  be  beaten  to  powdery  and  ])repared  a  l)appy 
substance  of  the  same,  and  anointed  the  cupola 
all  over  four  inches  in  thickness,  and  stuck  the 
same  all  over  with  the  flowers,  hke  a  crown, 
and  washed  out  the  same  again  by  a  water- 
enirine,  constructed  to  issue  warer  from  the  tank 
Tissano,  and  to  be  poured  in  floods  over  the 


224  MAHAWANSE. 

top  of  the  cupola.    This  offering  was  continued 
for  a  week. 

The  flowers  being  now  greatly  augmented  in 
the  gardens,  he  offered  another  week  with  much 
flowers,  making  a  single  heap  of  flowers,  from 
the  four  gates  up  to  the  very  steeple  of  the 
cupola ;  again,  he  made  a  light  sandle  offering 
with  golden  flowers,  which  were  likewise  wash- 
ed out  bv  the  water  from  another  tank  called 
Bhaya-wawa;  he  again  burnt  to  ashes  10,000 
cart-loads  of  pearls,  made  it  into  Hm'e,  with 
which  he  plastered  all  over  the  cupola  of  120 
cubits  high,  and  covered  the  same  with  a  golden 
net,  trimmed  with  coral  beads ;  and  again  offer- 
ed golden  flowers  of  the  size  of  cart-wheels ;  and 
then  one  week  he  caused  it  to  be  sprinkled  with 
honey  as  rain,  one  week  with  fragrant  water, 
one  week  with  quicksilver,  and  one  week, with 
vermilion :  thus  the  outer  floor  of  the  cupola 
was  filled  to  the  lower  story  with  the^e  offer- 
ings ;  and  he  offered  there  mahanel-flowers  for 
another  week  ;  after  which  the  same  floor  being 
cleared  out,  he  offered  a  week  by  filling  the 
floor  with  cow-butter,  and  lighting  silk  cloths 
dipped  in  it ;  another  week  in  the  same  manner 
with  oil  -  extract  of  talla  grains ;  and  another 
week  of  mee-nuts.     He  also  supported  a  yearly 


MAHAWANSE.  -'25 

offering  of  valuable  articles,  to  Tunoo-nian,  by 
holding  great  feasts  and  ceremonies,  besides  the 
lands  he  offered  for  the  same.  He  also  caused 
about  a  thousand  sorts  of  alms  to  be  distributed 
continually  at  Sagirie,  and  great  alms  to  be 
granted  to  many  priests,  consisting  of  sew-pasa  ;* 
and  to  be  built  many  temples,  such  as  Minni- 
napow,  Koombobunda,  Moodoon,  Suloonapow, 
Mahanoo,  &c.  and  offered  lands  of  two  gows' 
extent  to  the  latter-mentioned  temple :  so  he, 
acquiring  great  merits  by  his  good  deeds,  both  to 
religion  and  the  world,  during  the  twenty-eight 
years  of  his  reign,  went  to  the  world  of  gods. 

His  brother  Mahadalia  succeeding  him,  built 
the  temple  Saigirie,  and  planted  flower-gardens  ; 
offered  flowers  in  heaps  to  the  temple  Saigirie 
and  the  cupola  Ruanwelly ;  and  again,  made  a 
row  of  boats  round  about  this  island  to  float 
upon  the  sea,  to  one  yodun's  extent  from  the 
shore,  and,  making  tents  upon  boats  elegantly 
ornamented,  conducted  in  to  the  tents  24,000 
priests,  and  offered  them  victuals  in  the  fore- 
noon, and  in  the  afternoon  he  offered  them 
useful  articles,  and  kept  during  the  whole  three 
watches  of  that  night  a  row  of  lamps  round  the 

*  Four  sorts  of  things  acceptable  to  priests,  viz.  priestly 
robes,  victuals,  lodgings,  and  medicinal  articles. 
VOL.  I.  Q 


226  MAHAWANSE. 

island,  to  be  lighted  with  cow-butter ;  and  thus 
he,  rendering  himself  very  favourable  to  the  reli- 
gion during  twelve  years,  went  to  the  world  of 
gods.  The  end  of  the  thirty-fourth  chapter  of 
Mahawanse. 

His  son  Adagamoney  succeeding  to  the 
throne,  made  the  whole  island  Lanka  like  a  pit 
of  blessed  water  called  Ama,  by  proclaiming 
orders  throughout  the  same,  by  beat  of  tom- 
tom, not  to  kill  animals,  and  causing  men  to  re- 
nounce their  folly  and  misdeeds,  and  to  follow 
good  deeds.  He  made  a  wall  round  the  cupola 
Ruanwelly,  and  an  umbrella  over  it :  so  he,  per- 
forming many  good  things  serviceable  to  the 
world  and  religion,  during  his  reign  of  nine  years 
and  eight  months,  went  to  the  world  of  gods. 
He  was  murdered  by  his  own  brother,  Kini- 
hiridala,  who,  succeeding  him,  reigned  tyranni- 
cally for  the  short  space  of  three  years,  when 
he  ended  his  life. 

He  being  succeeded  by  Soolooabha,  the 
son  of  the  former  King  Adagamoney,  built  the 
great  temple  Sooloogalo,  at  the  bank  of  the 
lake  Dedoroo,  and  in  his  first  year's  reign  he 
departed  this  life;  and  he  being  succeeded  by 
Seehewallie,  sister  of  Adagamoney,  she  reigned 
only  four  months,  when  she  died. 


ArAHAVVANSK.  227 

The  King  Ellowena,  her  successor,  heing 
confined  by  the  enemy,  liis  queen  clotlied  her 
infant  son  and  dehvered  him  to  the  nurse,  bid- 
ding her  to  carry  the  babe  to  the  stable  of 
elephants,  and  to  lay  him  before  the  royal  ele- 
phant, and  acquainting  the  ele})liant  of  the  king's 
confinement,  to  get  the  babe  destroyed  by  him, 
as  it  was  rather  good  to  die  of  him  than  by  the 
hands  of  enemies.  The  nurse  o])eyed  her  mis- 
tress, and  did  as  she  was  bidden ;  but  the  royal 
elephant  being  moved  with  pity,  instantly  broke 
himself  the  chain  with  which  he  was  bound, 
entered  the  palace  by  ])reaking  the  door  of  the 
great  gate,  and  took  the  king  upon  his  back  and 
brought  him  to  the  sea-i)ort  Mahawattoo-totta, 
delivering  him  from  the  enemy ;  whence  the  king 
took  shipping  for  the  coast  Malaya,  and  from 
thence,  after  three  years,  he  returned  to  this 
island  with  great  forces,  and  re-assmned  the 
throne ;  when  he  beholding  with  great  joy  that 
his  benefactor,  the  royal  elephant,  was  ahve, 
rewarded  him  with  a  good  country,  and  rendered 
him  many  other  favours.  The  king,  building  the 
temples  Maha  and  Deamoot,  &c.  and  making  the 
tanks  Tissa  and  Dadoroo,  and  performing  many 
other  works  serviceable  to  the  world,  departed 
this  life  in  the  sixth  year  of  his  reign. 

He  being  succeeded  by  his  son,  Sandigamo- 


228  MAHAWANSE. 

nal,  made  the  gi'eat  tank  Minihirigam,  and,  offer- 
ing paddy  fields,  and  performing  various  chari- 
table works,  he  died  in  the  third  year  of  his 
reign. 

His  son  Gayabahoo  assmning  the  throne, 
made  many  temples,  such  as  Abhayeturoo-maha, 
&c.  when  he,  being  informed  that  his  subjects, 
the  people  of  Lanka,  were  in  bondage  at  the 
city  Cawery,  in  the  country  Solly,  was  moved 
with  anger,  and  marched  against  that  city,  taking 
with  him  a  great  iron  weapon  called  yakanda, 
(which  may  be  lifted  only  by  fifty  yodhas,  or 
strong  men,)  as  a  walking-stick,  in  his  hand.  By 
dividing  the  water  of  the  sea  by  the  merits  of 
his  own  faith,  without  wetting  his  feet,  and 
displaying  his  great  power,  he  brought  his  peo- 
ple back  to  this  island,  together  with  the  rehcs 
and  begging-dish  of  Budhu  (which  aforetime  had 
been  carried  away  by  the  dhamilas) ;  and  thus 
performing  many  good  works,  such  as  alms- 
deeds,  &c.  went  to  the  world  of  gods  in  the 
twenty-second  year  of  his  reign. 

His  successor,  Mahalo-mana,  built  seven  tem- 
ples, such  as  Pallala  and  Kelepow,  &c.  during 
the  six  years  of  his  reign.  The  end  of  the 
thirty-fifth  chapter  of  the  Mahawanse. 

Now  the  son  of  the  King  Mahalo-mana,  by 


MAHAWANSli.  229 

name  Bliatia-tissa,  liaviiii!;  assumed  the  throne, 
built  a  wall  round  the  great  temple,  and  making 
the  lake  Mahagemina,  he  offered  to  that  temple ; 
and  he  also  built  the  temples  Batissa  and  Ma- 
hatmnbo,  and  made  the  great  tank  near  Ratma- 
lakada,  for  the  use  of  the  priests  of  the  temple 
Weda ;  and  performing  many  good  works  both 
to  the  world  and  religion,  reigned  twenty- four 
years. 

His  brother  Mula-tissa  succeeding  him,  made 
a  wall  round  the  temple  Abayegirie,  and  a  house 
of  Ruan,  and  a  repository  house  of  relics  at 
Meentalay,  and  another  repository  of  reUcs  at 
Naga-dewein,  and  twelve  gi*eat  lodgings  round 
the  temple  Lowa-maha;  and  he  also  made  the 
temples  Muweramba,  and  three  large  halls,  for 
the  general  use  of  priests  at  Calany,  namely, 
INIandelligirie,  Damboolo,  and  Tissa ;  and  so  with 
many  good  works,  reigned  eighteen  years.  After 
him  his  son  Rohunna  reigned  two  years ;  and 
his  brother  Cudananga  succeeding  him,  reigned 

one  year. 

He  being  succeeded  l)y  Sirinaga,  made  the 
temple  Lowa-maha  into  five  apartments,  and 
four  steps  of  rocks  to  the  four  sides  of  the  house 
called  Bogay  :  thus  he,  rendering  many  services 
botli  to  religion  and  the  world,  reigned  twenty- 
one  years;  when  his  son  Tissa  succeeded  him. 


230  MAHAWANSE. 

As  he  was  well  qualified  in  the  law  both  with  re- 
gard to  the  duty  of  the  king  and  the  duty  of  the 
subjects,  and  as  he  fulfilled  them,  he  was  after- 
wards stiled  Vyewahara-tissa,  and  to  the  time  of 
his  assuming  the  throne,  752  years  four  months 
and  ten   days  had   elapsed  from   the    death  of 
Budhu.  This  king  continually  gave  alms  to  priests 
at  the  province  Medel,  and  made  a  hall  of  Ruan, 
at  the  great  cupola,  and  two  metal  vessels  at 
Maha-bogay,  and  spent  monthly  1000  masurans 
towards  alms ;  built  two  houses  for  the  general 
use  of  priests,  and  walls  round  the  seven  temples, 
namely,  Abheya-girie,  Merissa-wattu  Boomhatta, 
Issiriomoonie,  Nanga-dewaimra,  and  Tissa-maha; 
distributed  continually  alms  to  all  preachers  in 
Lanka,  and  clothes  to  all  priests,  and  things  to 
the  worth  of  three  lacses  to  the  priests  of  high 
education,  called  Urunadharies.*     Now,  in  the 
days  of  this  pious  king,  one  Vytullya,  a  Leathin 
brahmin,    who,  like  the   dogs  and  foxes,  pre- 
ferring putrescence  to  fragrant  things,  such  as 
sandle,    &c.   had   renounced  Tunoo-ruan,   and 
joined    himself   to    heathenism,    confused    the 
Budhu's  doctrine  by  turning  it  into  heathenism 
in   books,  and   overturned   the   religion  by  his 
gainsayings;  when  the  king,  thinking  it  impru- 

*  A  corruption  of  the  usages  and  doctrines  of  the  Budhu. 


MAHAWANbE.  231 

dent  for  him  to  suffer  the  subversion  of  the  true 
rehgion  in  the  reign  of  a  pious  king  hke  himself, 
disgraced  those  wicked  priests  who  were  con- 
verted to  heathenism,  and  caused  one  Kapila, 
a  minister  of  state,  who  was  skilled  in  all  sci- 
ences, and  the  holy  system  of  Budhu's  doctrine, 
contained  in  three  volumes  of  Tripitaka,  to  col- 
lect all  the  books  \vritten  by  Vytullya,  and  burn 
them  to  ashes.  So,  dispelling  all  the  abuses  of 
the  doctrine,  he  improved  the  Budhu's  religion 
during  his  virtuous  reign  of  twenty-two  years. 

At  his  death,  his  brother  Abha-tissa  succeeded 
to  the  throne.  He  paved  the  floor  with  stone 
bricks  round  the  Banian-tree,  built  a  large  hall 
opposite  to  the  temple  Lowa,  and  did  many 
other  charitable  deeds  during  his  reign  of  eight 
years;  when  he  was  succeeded  by  his  brother 
Sirinaga,  who  reigned  two  years;  and  his  son 
Wijaya  succeeding  him,  reigned  one  year. 

His  successor,  the  King  Saughatissa,  orna- 
mented the  steeple  of  Ruanwelly  with  a  net 
strung  with  diamonds,  with  an  excellent  um- 
brella over  it,  inlaid  with  four  precious  stones, 
to  the  worth  of  one  lacse  each ;  and  he  supplied 
40,000  priests,  wlio  were  assembled  at  that  feast, 
with  clothing ;  and  he  distributed  alms  at  the 
four  gates :  so  he,  ac(iuiring  great  merits  by  his 
good  works,  reigned  lour  years. 


232  MAHAWANSE. 

He  was  succeeded  by  Sirisanghabo,  in  whose 
time  the  wliole  island  Lanka  being  smitten  by  a 
great  famine  and  scarcity  for  want  of  rain,  this 
king  entering  the  solemn  state  of  Sill,  in  the 
Budhu's  commands,  laid  himself  down  upon  the 
baregi'ound  at  the  hall  of  the  cupola  Ruanwelly, 
vowing  that  he  would  not  stir  from  that  place 
unless  he  was  floated  up  by  a  heavy  shower  of 
rain ;  when  it  rained  throughout  the  whole  island 
such  a  shower  of  rain,  that  the  king  was  floated 
up,  and  his  ministers  were  obliged  to  come  to 
his  assistance. 

Also  another  instance  of  his  faith :  —  The 
king  being  apprised  that  the  whole  country 
abounded  with  thieves,  he  summoned  them  all 
to  his  presence,  and  giving  them  good  ad\dce 
to  renounce  their  thefts,  he  put  a  stop  to 
that  wicked  practice,  and  sent  them  away  pri- 
vily, and  in  their  stead  caused  some  dead 
bodies  to  be  brought  and  punished  in  the  sight 
of  his  subjects,  with  punishments  due  to  thieves, 
to  satisfy  them.*  Some  time  afterwards,  the 
king  being  informed  that  a  raxaf  was  devour- 

*  This  passage  means,  that  his  people,  seeing  the  muti- 
lated members,  concluded  that  justice  had  been  done,  and 
were  thereby  satisfied,  while  the  culprits  themselves  were  re- 
claimed by  the  admonitions  and  clemency  of  the  king. 

f  A  savage  giant  that  devours  man,  and  who,  as  the 


MAHAWANSE.  233 

ing  the  inhabitants,  he,  moved  with  compassion, 
attained  himself  to  the  lioly  state  of  Sill,  laid 
himself  down  on  the  ground  in  his  own  bed- 
chamber, vowing  that  he  would  not  stir  until 
he  should  see  him,  when,  by  the  virtue  of  his 
faith,  the  raxa  made  his  appearance  before  the 
king,  and  the  king  admonishing  and  converting 
him,  put  an  end  to  that  danger  from  him  which 
prevailed  in  this  island.  So  this  king  having 
reigned  two  years,  rendering  great  benefits  to 
the  world,  went  to  the  world  of  gods  by  cutting 
off  and  offering  his  own  head  for  charity,  de- 
siring Budhuship  in  a  future  life. 

After  him,  Ghota-abaya  being  proclaimed 
King  of  Lanka,  he  built  the  great  cupola  at 
Atwanagalla,  and  a  house  round  about  it,  to- 
gether with  hiuulreds  of  other  apartments,  such 
as  a  walking-room,  preaching-room,  night-house, 
day-house ;  and  for  the  support  of  them  for  a 
longer  period,  he  granted  gardens,  fields,  and  also 
1000  servants  for  their  use,  and  likewise  many 
lands  and  servants  for  the  use  of  many  thou- 
sands of  priests.  Besides  many  other  temples,  he 
made  many  additional  ones,  also  a  gi*eat  temple 
hewn  in  a  rock,  ^vith  three  images  in  tin-ee  sides, 

giant  Kifri  of  the  Tales  of  the  Genii,  is  an  enchanter,  and  an 
inferior  god  of  the  Jiigandere. 


234  MAIIAWANSE. 

• 

and  four  image-rooms,  with  images  in  the  sitting 
posture ;  he  repaired  all  the  defective  temples 
in  Lanka,  and  made  lodgings  for  the  general  use 
of  priests  at  the  three  temples,  namely,  Tum- 
barup,  Mirissa-watty,  and  Dakuno-maha ;  and  a 
large  temple,  naming  it  after  his  own  name, 
Mairoanabya ;  he  gave  30,000  priests  who  abide 
there  clothing,  besides  the  clothes  yearly  sup- 
plied by  him  to  the  priests;  he  then  made  a 
great  hall,  conducted  180  priests  into  it,  and 
gave  them  21,000  sorts  of  alms  and  clothings. 

At   this   time  Vytullya-wada,    or    the    said 
heathen  religion  which  prevailed  at  the  time  of 
his  fourth  predecessor,  was  again  revived  by  some 
impudent,  wicked  priests  changing  the  truth  of 
the  Budhu's  doctrine  into  the  untruth  of  that 
false  faith ;  and  so  they  confused  and  disused  the 
Budhu's  religion ;    which  confusion  of  the  reli- 
gion, when  it  reached  the  king's  ears,  he  sum- 
moned all  the  priests  of  the  five  large  abodes 
of  priests,    and    making    a    strict    inquiry    of 
them  as  to  the  same,  and  having  found  sixty  of 
them  were   guilty  in  being  converted   to  that 
false  doctrine,  their  backs   were  branded,  and 
they  were  banished  from  this  island,  and  their 
books  burnt  to  ashes  wherein  the  false  doctrine 
of  Vytullya-wada  was  contained.      Up  to  this 
time  795  years  were  elapsed  since  the  deatli  of 


MAIIAVVANSE.  235 

Biidhii.  Thus  he,  having  acquired  great  merits 
by  his  immense  good  deeds,  and  ha\ing  conse- 
quently changed  his  former  name  to  that  of 
Maga-warna-Abaya,  he  went  to  the  world  of 
gods  in  the  thirteenth  year  of  his  reign. 

His  son  Dette-tissa  having  succeeded  him, 
improved  the  great  building  Lowa-maha,  di- 
viding it  into  seven  apartments  by  defraying 
a  kella  of  dhana;  and  he  offered  a  precious 
niby  to  the  temple  called  Lowa-maha,  and  two 
others  to  the  temple  RuwauAvelly-mahasaye,  and 
caused  to  be  erected  the  places  of  worship  called 
Padoomtissa-wihare,  Mulgiri  -  wihare,  Badoolu- 
wihare,  &c. ;  and  also  caused  to  be  made  six 
large  tanks,  consisting  of  Alabagamoo,  Allook- 
gamoo,  &c.  So  he  promoted  the  welfare  of  the 
people  and  the  country,  and  reigned  for  the 
space  of  ten  years.  This  is  the  thirty -sixth 
chapter  called  Trayodassa-rawjaka,  in  the  book 
Mahawanse. 

The  King  Mahasana  succeeded  him,  and  it 
was  818  years  nine  months  and  twenty  days  after 
the  death  of  our  Budhu.  This  king  Mahasana 
having  promoted  his  tutor,  who  was  a  foreigner, 
to  the  priesthood,  })ecame  his  follower,  and  de- 
stroyed several  temples,  and  also  doing  other 
mischiefs  causing  the  destruction  of  the  Budhist 


236  MAHAWANSE. 

religion  ;  but  the  king's  first  minister,  named  Ma- 
gawarma-abaya,  who  was  a  great  favomite  of 
the  king,  infoiTned  him  of  the  impropriety  of  his 
conduct,  and  the  consequences  of  the  same  at 
large,  by  which  he  altered  the  king's  behaviour, 
and  caused  to  be  put  to  death  those  who  were 
instrumental  in  causing  the  king's  conduct,  and 
replaced  the  king  in  the  Budhu's  religion. 

The  king  then  began  to  erect  many  temples, 
and  maintain  the  priests ;  at  the  same  time, 
anxious  for  the  promoting  of  the  agriculture, 
he  for  this  purpose  caused  to  be  made  by  men 
and  by  devils  *  many  tanks :  so  he  did  many 
things  for  the  welfare  of  the  people  and  the 
country,  and  reigned  twenty-seven  years. 

The  King  Mahasana  was  a  favomite  friend 
of  Goohasiha,  the  King  of  Calingoo-ratta,  in 
Jambu-dwipa ;  he  despatched  valuable  presents, 
consisting  of  pearls,  precious  stones.  Sec.  to  the 
King  Goohasiha,  in  order  to  obtain  Dalada- 
wahansaf  from  him.  The  King  Goohasiha  sent 
the  same  to  Ceylon,  under  the  charge  of  his  son- 

*  These  were  the  propitious  demons  of  the  Jugandere  so 
often  referred  to,  and  who,  in  this  narrative,  are  frequently 
represented  as  assisting  pious  kings,  the  rahats,  and  Budhus. 

t  The  tooth  of  Budhu,  mentioned  in  the  former  books  as 
being  carried  to  the  Peninsula.  The  place  from  whence  it  was 
brought  is  Calinga  Deesa,  in  Bengal. 


MAHAWANSE.  237 

in-law,  the  Prince  Danta ;  but,  in  the  meanwliile, 
the  King  Mahasana  departed  this  hfe,  and  his 
son  Kiertissry-magawarna,  who  succeeded  his 
father,  having  seen  Dahida-wahansa,  rejoiced  ex- 
ceedingly, and  covered  the  same  with  hundi*eds 
of  linen.  And  it  came  to  pass,  to  the  great  satis- 
faction of  the  king  and  every  other  person,  that 
the  tooth  ascended  into  the  sky,  and  appeared 
like  the  star  Ansady,  illuminating  every  where. 
On  the  performance  of  this  miracle,  the  people 
of  the  whole  island  being  converted,  began  to 
make  sacrifices  and  pay  homages :  the  king, 
upon  this,  sent  for  all  the  priests  of  the  great 
temple  which  was  destroyed  by  his  father 
Mahasana,  and  inquired  of  them  where  the 
places  of  worship  were  which  were  destroyed 
by  his  father ;  and  having  been  informed  of  the 
places  and  the  circumstances  thereof,  he  caused 
to  be  rebuilt  the  temples,  brouglit  every  thing  in 
proper  order ;  and  so  he  reigned  for  tlie  space  of 
twenty-eight  years,  and  departed  this  life. 

His  brother,  the  King  Dattatissa,  caused  also 
to  be  rebuilt  several  temples  which  were  in  a 
desolate  state  ;  made  great  offerings ;  and  having 
reigned  for  the  space  of  nine  years,  to  the  welfare 
of  the  country  and  people,  departed  this  hfe. 

His  son  Buddaduwsa  succeeded  liis  father. 
He  was  charitable,  and  regarded  every  one  with 


238  MAHAWANSE. 

affection  like  as  a  father  regards  his  children  :  he 
was  in  the  habit  of  curing  diseases.  He  having 
once  seen  a  snake  who  had  a  complaint  in  his 
womb,  cured  him  by  practice  in  a  moment, 
which  pleased  very  much  the  king  of  snakes, 
who  gave  him  a  precious  stone  of  great  value, 
with  which  the  king  caused  to  be  made  an  image 
of  Budhu.  This  king  cured  many  other  dis- 
eases ;  he  put  in  each  of  the  villages  in  Ceylon 
a  physician,  an  astrologer,  and  a  preacher  ;  he 
maintained  500  priests,  and  caused  to  be  erected 
a  magnificent  temple  in  Anurahda-pura.  In  the 
reign  of  this  king  the  Scripture  in  Palee  was 
translated  into  Cingalese.  He  reigned  twenty- 
nine  years. 

His  son  Upatissa  succeeded  him.  He  avoided 
the  ten  sorts  of  sin,  and  maintained  the  ten  sorts 
of  charities.  In  the  reign  of  this  king  there  was  a 
pestilence,  on  account  of  which  the  people  trem- 
bled with  terror.  The  king  having  been  informed 
of  this,  he  inquired  of  the  priests  whether  there 
was  any  remedy  for  the  relief  of  the  people  ? 
In  reply  to  this,  the  high  priest  addressed  the 
king  with  the  narration  called  Ganga-Soottrot- 
pattiya ;  upon  which  the  king  caused  to  be  made 
an  image  of  Budhu  in  gold,  placed  it  on  a  chariot, 
and  carried  it  round  the  city  with  gi-eat  pomp, 
attended  by  the  king,  his  ministers,  priests,  and 


MAHAWANSE.  239 

a  great  multitude  of  citizens,  under  the  celebra- 
tion of  perit,  during  three  nights.  Then  it  came 
to  pass  that  a  heavy  rain  fell  and  restored  the 
people  to  their  health. 

The  king  ordered  this  celebration  to  be  fol- 
lowed at  all  times  in  future,  whenever  the  pesti- 
lence raged  in  Ceylon. 

In  the  reign  of  this  king  it  came  to  pass  that 
a  priest  of  the  temple  Atwanagaloo-wihari,  ob- 
tained the  power  of  going  through  the  air.  On 
the  day  that  the  priest  obtained  this  power  there 
was  an  earthquake ;  upon  this,  the  king  pro- 
ceeded to  the  place  where  that  priest  resided, 
caused  there  to  be  built  a  magnificent  temple, 
and  offered  the  same  to  the  said  priest :  he  also 
caused  to  be  built  several  other  temples  and 
tanks,  and  prospered  the  welfare  of  his  people. 
This  king  reigned  forty-two  years. 

His  brother,  JNIaha-nawma,  succeeded  him; 
he  also  caused  temples  to  be  built,  and  gave 
charities.  In  the  reign  of  this  king  there  came 
fi'om  Jambu-dwipa  to  Ceylon  a  learned  priest, 
whose  name  was  Buddagosa,  by  whom  the  king 
caused  to  be  written  a  great  number  of  sermons 
of  Budhu,  and  thus  illustrated  the  doctrine.  He 
reigned  twenty-two  years.  This  is  the  thirty- 
seventh  chapter  called  Saptarajeka,  in  the  book 
Mahawanse. 


240  MAHAWANSE. 

His  son  Sangot,  who  succeeded  his  father, 
having  been  murdered  by  the  Queen  Sanganam- 
dewe,  her  husband,  Samatissa,  came  to  the 
throne,  and  reigned  one  year. 

The  King  Mitsannam  succeeded  him ;  and  the 
king  having  once  paid  his  obedience  to  Dawtoon- 
wahanse,  on  his  return  to  the  palace,  he  ordered 
his  state  elephant  to  be  brought,  but  it  being 
reported  that  he  was  not  ready,  the  king,  touched 
with  anger,  turned  his  face  towards  a  large 
figure  of  an  elephant  that  was  built  with  stones 
and  lime,  and  addressed  it,  saying,  ''  Will  you 
not  present  me  your  back  to  get  on  ?"  The  figure 
instantly  moved,  came  to  the  king,  took  him  on 
its  back,  and  having  made  a  circuit,  brought  the 
king  to  his  palace  and  left  him  there.  The  king 
obtained  this  submission  in  consequence  of  his 
having  offered  a  flower  in  his  former  existence. 
So  the  king  continued  to  make  great  offerings, 
and  reigned  one  year. 

After  this  king,  there  came  six  Malabar  men 
to  Ceylon,  who  reigned  successively,  destroying 
the  country  and  the  religion.  Thus  of  them 
the  King  Pandoo  reigned  five  years  ;  the  King 
Parinda  reigned  three  years;  the  King  Cudda- 
parinda  reigned  twelve  years;  the  King  Tierit- 
tara  reigned  two  months ;  the  King  Dawdiya- 
nam  reigned  three  years ;  and  the  King  Pietiya 


MAHAWANSn.  21- 1 

rcimied  seven  months.  Thns  tliese  Malabar 
men  reigned  altogetlier  twenty-three  years  and 
nine  months ;  when  the  Prince  Dawtoosana, 
who,  ont  of  fear  of  the  Malabar  kings,  had  fled 
and  concealed  himself,  came  with  an  army  of 
Mayaratta,  killed  the  Malabar  king,  and  ascended 
the  throne.  This  king  replaced  every  thing 
that  was  destroyed  by  the  Malabar  kings,  and 
promoted  the  religions  affairs  and  other  con- 
cerns in  a  great  degree,  by  expending  an  im- 
mense snm  of  money ;  and  thus  reigned  eighteen 
years.  The  thirty-eighth  chapter,  called  Dassa- 
rajaka,  in  the  book  Mahawanse. 

His  son  Siegirika  usurped  the  throne  by 
killing  his  father,  and  reigned  eighteen  years 
with  cruelty ;  wherefore  he  afterwards  was  trans- 
migi'ated  to  the  hell  called  Awichy-mahanara- 
kaya,*  wherein  the  sufferings  last  for  a  calpaya 
of  years. 

His  brother  Moogalayen  succeeded  him ;  he 
respected  the  priests,  and  was  in  the  habit  of 
giving  alms ;    he   also   repaired   the   temple  at 

*  This  is  the  most  severe  of  the  terrible  punishments  of 
the  hells  of  Budhism ;  it  comprises  matricide,  parricide, 
slaying  a  priest,  striking  a  god,  &c.  See  the  plate  of  the 
same,  with  further  illustrations,  109  and  110,  "  Doctrines  of 
Budhism." 

VOL.  I.  R 


242  MAHAWANSE. 

Atwanegalle  by  adding  to  the  same  several 
other  buildings :  so  he  reigned  eighteen  years. 
This  is  the  thirty-ninth  chapter,  called  Rajadd- 
wayadiepa,  in  the  book  Mahawanse. 

His  son  Coomaradasa  having  succeeded  his 
father,  he  improved  the  temple  which  had  been 
erected  by  him ;  and  he  was  a  favourite  of  the 
priests  and  the  rehgion.  He  reigned  nine  years. 
His  son  Kirtisana  did  also  much  charities,  who 
reigned  nine  months.  The  King  Madisew  suc- 
ceeded him,  and  reigned  only  twenty-five  days. 
The  succeeding  king,  Lamaty-Upatissa,  was  libe- 
ral, and  reigned  one  year  and  six  months.  This 
is  the  fortieth  chapter,  called  Akarawjaka,  in  the 
book  Mahawanse. 

In  the  year  of  oiu*  Budhu  one  thousand  and 
eighty,  and  eight  hundred  and  fifty-two  years 
after  the  peopling  of  the  island  Ceylon,  a  king 
called  Ambaharanasala  ascended  the  throne.  In 
his  reign  he  destroyed  all  the  wicked  priests, 
and  burned  their  books :  so  he,  having  been  a 
favourite  of  the  rehgion,  reigned  thirteen  years. 

His  son,  the  King  Dapooloosan,  reigned  six 
months  and  six  days.  His  brother,  the  King 
Dalamoogalan,  was  generous ;  he  improved  the 
country  in  a  great  degree;  and  reigned  twenty 


MAIIAVVANSE.  24-3 

years.  His  son  Coodakitsiry  reigned  nineteen 
days.  Tlie  sncceeding  king,  Lamatisingana, 
erected  in  his  days  several  temples ;  he  was 
charitable,  and  maintained  a  great  assembly 
of  the  priests  :  he  reigned  three  years.  This  is 
the  forty-first  chapter,  called  Astarajaka,  in  the 
book  Mahawanse. 

The  following  king  was  Agrabody.  He  made 
the  tank  Cooroondoowawa,  and  several  other 
tanks  for  the  benefit  of  agricnlture ;  also  several 
temples.  He  reigned  thirty-four  years.  The  King 
Akbo  made  also  several  tanks  and  temples,  and 
reigned  ten  years.  This  is  the  forty-second  chap- 
ter, called  Dwirajaka,  in  the  book  Mahawanse. 

.The  King  Sangatissa  was  the  following  king, 
against  whom  the  King  Moogalayen  having 
made  war,  took  the  country.  He  made  several 
temples,  and  many  offerings ;  he  gav6  robes  to  all 
the  priests  in  Ceylon ;  and  promoted  the  rehgious 
affairs  in  every  respect. 

In  the  sixth  year  of  the  reign  of  the  King 
Moogalayen  he  was  put  to  death,  and  Asibyahaka 
became  king.  He  was  also  generous ;  he  repaired 
the  temples  which  were  desolate;  transported 
to  Jambu-dwi])a  one  hundred  piiests  who  were 
wicked ;  and  so  he  reigned  nine  years. 


244  MAHAWANSE. 

The  King  Sirisangabo  followed  the  examples 
of  liis  predecessors ;  so  he  was  a  generous  king. 
He  made  a  war  with  the  nation  called  Daka- 
tayen,  in  which  he  being  defeated,  he  fled  from 
Ceylon  in  the  sixth  month  of  his  reign,  and  pro- 
ceeded to  Jambu-dwipa. 

The  succeeding  king,  Dattatissa,  also  fol- 
lowed the  examples  of  his  predecessors  :  he 
granted  several  villages  to  the  temples,  and 
offered  robes  to  all  the  priests  in  Ceylon.  He 
reigned  sixteen  years ;  and  in  the  mean  time 
the  king,  who  proceeded  to  Jambu-dwipa,  re- 
turned with  an  army  of  Malabars,  re-conquered 
the  dominion,  and  reigned  five  months. 

The  succeeding  king,  Dalapitissa,  deprived 
the  temples  of  all  their  riches,  and  golden 
flowers,  and  images  of  Budhu  in  gold,  and  did 
every  thing  contrary  to  equity ;  but  afterwards, 
having  sorrow  for  his  past  sins,  in  relief  of  the 
same  he  erected  a  large  temple,  and  continued 
to  follow  in  doing  good ;  but  the  King  Pasooloo- 
kasooboo,  the  brother  to  the  King  Sirisangabo, 
made  war  against  Dalapatissa,  drove  him  out, 
and  conquered  the  dominion.  He  also  caused  to 
be  made  several  tanks,  and  other  improvements. 
In  the  meanwhile,  Dalapatissa  brought  an  army 
from  Jambu-dwipa,  and  made  war,  in  which 
he  died.     This  is  the  forty-third  and  forty-fourth 


MAHAWANSE.  2i5 

chapter,  called   Satrajaka,   in  the  book   Maha- 
wanse. 

The  King  Dapooloo  erected  about  one  hun- 
dred and  twenty  temples.  He  having  promoted 
the  public  welfare,  reigned  in  Roonooratta  three 
years,  and  in  Anurahde-pura  seven  days.  The 
King  Dalapatissa  also  ])ronu)ted  the  pul)Hc 
welfare,  and  reigned  nine  years.  This  is  the 
forty-fifth  chapter,  called  Tirajaka,  in  the  book 
Mahawanse. 

The  King  Sirisangabo  erected  the  temple 
named  Pujayool  -wihara,  and  several  other 
temples ;  he  granted  many  villages  to  the  tem- 
ples, encouraged  the  people  in  doing  good,  &c. 
&c.  This  king  reigned  twelve  years,  and 
reached  the  divine  world.  The  succeeding  king, 
Walpittywasiddata,  erected  a  temple,  calling  it 
by  his  own  name ;  and  after  having  done  much 
charities,  he  reigned  two  years.  The  King 
Hoonannaroopujan  reigned  six  months.  This 
is  the  forty -sixth  and  forty -seventh  chapter, 
called  Tirajaka,  in  the  book  Mahawanse. 

The  next  king,  Mawnawannna,  also  erected 
many  temples,  distributed  a  great  deal  of  wealth, 
and  repaired  the  temples  which  were  desolate ; 


246  MAHAWANSE. 

he  joined  the  inhabitants  of  Ceylon  in  the  re- 
hgious  performance  of  Waswasima;  and  did 
many  other  good  acts.  He  having  reigned  six 
years,  reached  the  divine  world.  The  King 
Passoolookasooboo  followed  the  example  of  his 
father ;  and  the  King  Mihidu  made  the  country 
happy,  and  reigned  three  years.  The  King 
Aggrabody  was  virtuous,  and  promoted  the  wel- 
fare of  the  people  :  he  reigned  forty  years.  The 
King  Cooda-akbo  administered  impartial  justice, 
and  protected  his  people ;  so  he  reigned  six 
years.  The  King  Salemewan-Mihidu  distributed 
alms  even  amongst  the  irrational  animals,  by 
giving  up  the  corn  of  a  thousand  fields,  when 
it  was  ripe;  so  he  reigned  twenty-six  years. 
This  is  the  forty-eighth  chapter,  called  Sattira- 
jaka,  in  the  book  Mahawanse. 

The  King  Udanam  erected  several  temples 
and  halls  for  the  sick  ;  he  administered  justice 
by  keeping  records  ;  and  he  did  many  other 
charities  :  so  he  reigned  five  years. 

His  son  Mihidu  followed  the  example  of 
his  ancestors,  and  reigned  four  years.  The 
King  Madiakbo  erected  several  temples ;  he 
took  particular  care  of  his  mother,  in  every 
respect,  and  did  many  other  charities;  he 
reigned  eleven  years. 


MAHAWANSE.  247 

The  King  CiKla-(la^\^ooloo  raised  a  building 
round  Sinnalia-l)()din,*  and  made  an  image  of 
Budhu  in  gold  :  lie  was  a  favourer  of  the  reli- 
gion, and  he  reigned  sixteen  years.  The  King 
Akbo  prevented  the  inhabitants  of  Ceylon  from 
doing  sin;  he  assembled  the  poor  by  beat  of 
tom-tom,  and  gave  them  gold  during  three  days : 
he  also  did  much  charities,  and  reigned  three 
years.  This  is  the  forty-ninth  chapter,  called 
Pancharajaka,  in  the  book  Mahawanse. 

His  brother  Moogalayensan  then  came  to 
the  throne.  He  made  war  with  the  King 
Pawdy,  and  defeated  him ;  he  raised  several 
magnificent  buildings,  particidarly  one  on  the 
mountain  called  Arrittaparwatiye,  for  the  use  of 
the  priests  of  the  denomination  called  Pawn- 
sookoolika;  he  gave  robes  to  all  the  priests  in 
Ceylon,  and  did  charities  of  various  descriptions  : 
he  reigned  twenty  years.  This  is  the  fiftieth 
chapter,  called  Akarajaka,  in  the  book  JNIalia- 
wanse. 

The  King  Mahasen  was  religious :  he  fol- 
lowed all  the  virtuous  acts  of  his  predecessors ; 
his  riches  were  unhmited ;  he  filled  up  a  thou- 

*  The  holy  bo-tree  at  Aouralide-pura. 


248  MAHAWANSE. 

sand  vessels  made  of  gold,  with  pearls,  and  laid 
on  the  top  of  each  vessel  a  precious  stone,  and 
gave  them  to  a  thousand  brahmins ;  he  caused 
them  to  repeat  pirit,  by  which  he  released  the 
inhabitants  of  Ceylon  from  their  diseases  and 
ten'ors,  &c.  &c.  This  king  reigned  thirty-five 
years,  and  reached  the  divine  world.  His  bro- 
ther Udaraja  caused  to  be  made  large  tanks :  he 
did  charities  of  various  descriptions,  and  reigned 
eleven  years.  This  is  the  fifty -first  chapter, 
called  Rajaddwayadepana,  in  the  book  Maha- 
wanse. 

The  King  Casoop  reigned  seventeen  years, 
erecting  several  buildings,  and  doing  charities  of 
various  descriptions :  his  successor,  the  King 
Casoo  was  pious,  liberal,  rich,  and  learned; 
he  was  steadfast  in  his  faith ;  he  repaired  the 
temple  called  Mirisawaty-wihara,  which  had  been 
built  by  the  King  Dootoogameny-Raja,  which 
was  decayed  ;  he  caused  to  be  engraved  on  gold 
plates  the  book  called  Abidarma-pittakaya,  and 
adorned  it  with  precious  stones,  &c.  &c.  This 
king  reigned  ten  years,  and  reached  the  divine 
world.  This  is  the  fifty-second  chapter,  called 
Dwirajaka,  in  the  book  Mahawanse. 

The  King  Dawpooloo  granted  some  villages 


MAIIAWANSE.  249 

to  the  temple  Mirisawetty-wihara ;  he  ohserved 
rc\uularly  tlie  rules  of  his  predecessors;  and 
reiijned  seven  months.  His  brother,  Coodaw- 
pooloo,  was  charitable,  and  reigned  twelve  years. 
The  King  Udaw-Raja  reigned  three  years,  fol- 
lowing the  good  examples  of  his  predecessors. 
His  brother  Sennam  maintained  thousands  of 
unhappy  people,  erected  several  temples,  and 
supported  the  priests  :  he  reigned  nine  years. 
The  King  Udanam  supported  the  priests  of  the 
denomination  called  Pansookoola:  he  was  also 
liberal,  and  he  reigned  eight  years.  This  is  the 
fifty-third  chapter,  called  Pancharajaka,  in  the 
book  Mahawanse. 

In  the  year  1244  after  the  peopling  of  this 
island,  and  in  the  year  1362  after  the  death  of 
our  Budhu,  Matwalesen  became  the  king  of  this 
island.  He  was  skilful,  and  a  poet ;  he  regarded 
with  affection  as  well  his  friends  as  enemies; 
he  punctually  observed  the  religious  perform- 
ance called  Wass;  he  explained,  sitting  in  the 
temple  Lowamahapaye,  that  })art  of  the  sacred 
writings  called  Suttrapittake,  &c.  &c.  This  king 
reigned  three  years.  The  succeeding  king,  Ma- 
hayensan,  was  blessed  and  potent;  he  had  a 
great  army,  by  which  he  destroyed  all  his  ene- 
mies, and  became  sovereign ;   he  converted  all 


250  MAHAWANSE. 

those  that  were  of  different  rehgions ;  he  gave 
ahns  to  the  priests,  ordered  the  physicians  to 
attend  the  priests  who  were  indisposed,  pro- 
viding them  with  all  sorts  of  medicines ;  he 
erected  large  halls  for  the  distribution  of  food  to 
the  poor,  &c.  &c.  This  king  reigned  sixteen 
years.  The  King  Salamewan  collected  an  army 
of  Malabars :  he  was  powerful,  and  reigned  for 
the  public  welfare ;  but  afterwards,  by  frequent- 
ing with  bad  company,  he  became  accustomed 
to  hquor,  by  which  he  died  in  his  tender  age,  in 
the  tenth  year  of  his  reign.  This  is  the  fifty- 
fourth  chapter,  called  Tirajaka,  in  the  book 
Mahawanse. 

The  next  king,  Mihidu,  was  the  brother  to 
the  last  king.  In  the  thirty-seventh  year  of  his 
reign,  a  great  number  of  Malabar  people  of  the 
coast  Soliratte*  came  to  Ceylon,  seized  upon 
the  king  and  the  queen,  and  sent  them  to  the 
King  of  Soliratte,  with  all  sorts  of  precious 
stones,  jewels,  and  a  great  store  of  wealth; 
they  also  despatched  all  the  gold  and  silver,  and 
the  golden  images  and  other  sorts  of  wealth, 
which  were  in  the  temples :  and  the  King  of 
Soliratte   having   been    informed  that  the  son 

*  Soly,  the  Coromandel  coast. 


MAIIAWANSE.  251 

of  the  said  King  Miliidu,  named  Prince  Casoop, 
was  maintained  and  esteemed  by  the  inhabitants 
of  Ceylon,  and  that  he  liad  attained  his  twelfth 
year,  he  sent  an  araiy  to  seize  the  person  of  the 
prince.  Upon  this,  the  ministers  of  the  state, 
named  Rierty  and  Budda,  assembled  a  great 
army,  carried  on  a  war  with  the  Soly  people 
during  six  months,  and  defeated  them.  About 
this  time,  the  King  Mihidu  departed  this  life, 
after  having  been  in  Soliratte  for  the  term  of 
forty-eight  years.  This  is  the  fifty-fifth  chapter, 
called  Lankawilopa,  in  the  book  Mahawanse. 

The  prince  Casoop,  the  son  of  the  said 
King  Mihidu,  came  to  the  throne  with  the  title 
Wickramabahoo.  He  gathered  a  great  deal  of 
wealth,  and  contented  his  soldiers  by  assuring 
them  of  his  future  intention  to  destroy  the  Ma- 
labars,  his  enemies;  but  in  the  mean  time  he 
was  seized  with  a  fit,  and  departed  this  life  in 
the  twelfth  year  of  his  reign. 

The  king  who  succeeded  was  named  Kierty. 
He  having  reigned  three  years,  and  being  de- 
feated in  a  battle  with  the  Soly  men,  put  an 
end  to  his  existence.  At  this  time  also  tlie  riches 
of  Ceylon  were  sent  to  the  Soly  king.  The 
King  Wickramapawdy,  liaving  his  residence  at 
lluhoonoo,  reigned  one  year.     The  King  Jagat- 


252  MAHAWANSE. 

pawla,  having  killed  the  King  Wickramapawdy, 
reigned  at  Ruhoonoo  four  years.  The  King 
Jagatpawla  was  killed  by  the  Soly  men;  they 
transported  his  queen  and  the  princess,  together 
•with  all  the  riches,  to  the  Soly  country.  Then 
succeeded  King  Pawrackrama-pawdy,  who  was 
killed,  in  the  second  year  of  his  reign,  by  the 
Soly  men.  This  is  the  fifty -sixth  chapter, 
called  Satrajaka,  in  the  book  Mahawanse. 

* 

And  thus  the  royal  family  were  destroyed  by 
the  Malabars,  from  time  to  time ;  and  as  there 
was  scarcely  any  of  the  royal  lineage  left,  a 
minister  named  Lokanam  reigned  six  years, 
having  his  residence  at  Ruhoonoo.  This  is 
the  fifty-seventh  chapter,  called  Robana-raty- 
wejaye,  in  the  book  Mahawanse. 

From  the  reign  of  the  King  Mooga-layensan, 
before  mentioned,  the  Malabar  people  had  con- 
tinually disturbed  the  island;  but  Mahaloo 
Wijayaba,  who  became  king,  defeated  all  the 
Malabars,  who  had  been  in  the  possession  of 
Ceylon  for  the  term  of  eighty-six  years,  and 
came  to  Annarahde-pura  and  appeased  the  whole 
island.  This  is  the  fifty-eighth  chapter,  called 
Annarahde-pura  bigamana,  in  the  book  Maha- 
wanse. 


MAHAWyVNSE.  25.*J 

This  king,  Mahaloo  Wijayaba,  thus  havinpj 
appeased  the  island  of  Ceylon,  gathered  a  great 
number  of  giants  and  soldiers,  a})pointed  mi- 
nisters and  other  officers,  gave  them  wealth, 
and  so  resjulated  the  ii;overnment.  This  is  the 
fifty-ninth  chapter,  called  Sangrahakarana,  in 
the  book  Mahawanse. 

And  this  king  made  a  fortification  in  the 
city,  called  Polonnoroo-noowara,  where  he  for- 
merly resided,  for  a  defence  against  his  ene- 
mies. Then  he  resolved  to  promote  the  religion, 
which  was  overthrown  by  the  Malabars  during 
the  tenn  of  eighty-six  years,  and  to  that  purjDOse 
to  create  some  priests ;  but,  to  the  king's  great 
regret,  he  found  that  there  were  not  five  priests 
who  were  doing  the  duties  of  the  religion  in  the 
whole  realm:  upon  this,  the  king  sent  a  hun- 
dred thousand  precious  stones  and  pearls  to  his 
friend  Anoorudda,  a  foreign  king,  and  caused 
to  be  brought  twenty  priests,*  who  piously 
observed  the  duties  of  the  Budhist  religion, 
together  with  several  books.  By  these  priests 
the   king   caused  to  be  created  priests  of  the 


*  It  appears  that  these  twenty  priests  were  brought  into 
Ceylon  by  Wejayaba-Rajah,  from  Aramafadeese,  on  the  coast 
of  Coromandel. 


254  MAHAWANSE. 

order  called  Upesanpadaw,  and  so  to  increase 
the  number  of  the  priests  to  thousands ;  he 
caused  to  be  repaired  the  temples  which  were 
decayed,  &c.  &c.  This  king  reigned  fifty  years, 
and  reached  at  last  the  divine  world.  This  is 
the  sixtieth  chapter,  called  Lokasaeena  -  San- 
graha-karana,  in  the  book  Mahawanse. 

After  the  reign  of  the  last  king  there  were 
four  kings  who  reigned  in  Ceylon,  namely,  We- 
rabahoo,  Jayebahoo,  Wejayebahoo,  and  Wick- 
ramabahoo :  they  were  always  at  war,  and 
carried  on  open  hostilities  against  each  other, 
by  which  the  inhabitants  of  Ceylon  suffered 
much.  This  is  the  sixty-first  chapter,  called 
Chatooraja  Chariya-nirddasa,  in  the  book  Ma- 
hawanse. 

The  aforesaid  King  Wickramabahoo  sub- 
dued the  three  other  kings,  and  became  sove- 
reign of  the  country,  and  reigned  with  all  pro- 
sperity ;  but  at  length  he  thought  that  he  was  an 
unhappy  man,  as  he  had  not  the  good  fortune  to 
have  a  son.  Some  months  after  this,  it  happened 
when  the  king  was  at  rest  at  night,  he  dreamed, 
towards  the  morning,  that  a  divine  being,  mag- 
nificently dressed,  and  giving  light  as  the  sun, 
appeared  before  him,  and  said,  "  King,  you  will 


MAHAWANSE.  255 

liave  a  son,  -vvho  will  be   charitable,  powerful, 
wise,  learned,  and  the  promoter  of  the  religion 
and  the  public  welfare."     Upon  this,  the  king 
awoke,  and   in   the    morning   he    informed  his 
chief  queen  and  other  queens  of  it,  and  desired 
them   to   expect  a  dear  son ;   and   some  time 
after  this  the  queen  dreamed  also,  towards  the 
morning,  that  a  young  elephant,  perfect  in  all 
the   good   signs    of  an   elephant,   cpiite   white, 
ha\ing  two  beautiful  teeth,  to  the  length  of  six 
inches,  came  to  her  affectionately  and  entered 
her  womb;    upon   this   the   queen   awoke   and 
exceedingly  rejoiced.     In  the  morning  she  in- 
formed the  king  of  her  dream,  when  the  king 
acquainted  the  queen  that  he  also  had  seen,  in 
sleep,  a  young  elephant  at  his  bed,  whom  he 
took  by  his  trunk,  caused  to  get  up  to  his  bed, 
and  treated  with  gi'eat  kindness,  which   made 
them  both  rejoice  exceedingly.    On  this  account 
the  king  began  to  perfonn  gi-eat  charities  and  be- 
nevolences ;    and  being  informed  that  his  chief 
queen   was   pregnant,   he   gave  a  great   enter- 
tairmient.     And  at  the  expiration  of  the  usual 
time  of  pregnancy,  the  queen  was  brought  to 
bed,  in    a   lucky  hour,  of  a   young   prince,  of 
particular  beauty;    at   the   same   time   a  mare 
brought  forth  a  young  horse;  and  there  ai'ose 
a  sweet-smelling  wind,  and  the  roaring  of  the 


256  MAHAWANSE. 

elephants  and  horses;  all  which  wonders  asto- 
nished the  king  and  the  bystanders.  Upon  this, 
the  king  sent  for  some  prognosticators,  and 
inquired  from  them  about  the  future  events  of 
the  prince  :  then  they  told  the  king  that  the 
prince  would  be  able  to  govern  not  only  the 
island  Ceylon,  but  the  whole  Jambu-dwipa ;  and 
that  he  would  be  long-lived,  &c.  cSjc.  ;  and  this 
prince  was  named  Parackramabahoo.  This  is 
the  sixty-second  chapter,  called  Coomarodaye, 
in  Mahawanse. 

When  this  Prince  Parackramabahoo  had  at- 
tained proper  knowledge  in  literature,  the  king 
thought  to  make  him  travel,  which  he  did,  with 
a  splendid  retinue.  The  King  Wickramabahoo, 
one  of  the  four  kings  before  mentioned,  having 
subdued  the  three  others,  reigned  twenty-one 
years.  This  is  the  sixty-third  chapter,  called 
San-kattaly-poorabigamana,  in  the  book  Maha- 
wanse. 

The  said  prince  Parackramabahoo,  after 
having  been  only  slightly  taught  by  his  instruc- 
tors, gained  gi'eat  knowledge  in  many  sciences  : 
he  was  a  master  in  the  Budhist  religion,  in  logic, 
in  grammar,  in  poetry,  in  music,  in  the  know- 
ledge of  managing  of  the  elephants  and  horses. 


MAHAVVANSli.  '257 

&c.  &c.     Wliile  this  prince  was  advancing  thus, 
the  king  got  another  son,  whom  lie  named  Kit- 
siryniawan.     The  Prince  Parackramahahoo,  he- 
ing  amhitious  to  become  only  king  of  the  whole 
island,  thought  at  the  same  time,  that  whereas 
the  remains  of  Budhu,  called  Dawtoo;  the  mark 
of  his  foot,  called  Sripadachaittiya;  his  holy  tree, 
called  Bodinwahanse  ;   and  his  doctrine,  consist- 
ing of  eighty-four  thousand  rules,  were  all  pro- 
tected ;  and  whereas  the  island  Ceylon  is  greatly 
esteemed,  from  its  being  rich  in  precious  stones, 
pearls,  and  other  wealth,  he  concluded  that  it 
would  be  impracticable  to  unite  the  three  kings 
his  uncles  in  his  views ;  and  as  at  the  death  of 
his  father,  who  was  veiy  old,  he  would  gain  his 
paternal  kingdom,   so   also  to   conquer  foreign 
countries  would  be  more  noble.     He  therefore 
resolved  to  conceal  his  resolution  from  his  fa- 
ther for  the  fear  of  prevention,  and  to  proceed 
on  his  way  secretly.     This  is  the  sixty-fourth 
chapter,  called   Paramandala-bigamane,  in  the 
book  Mahawanse. 

This  Prince  Parackramahahoo  accordingly  left 
the  palace  in  secret,  and  as  soon  as  he  came 
out,  he  heard  the  sound  made  with  chanco.  The 
prince,  who  had  the  knowledge  of  omens,  in- 
stantly augured  good  success  in  his  midertakings ; 

VOL.  I,  s 


258  MAHAWANSE. 

SO  he  made  a  journey  of  five  leagues  and  came 
to  a  village,  where  he  ordered  all  the  inhabitants 
to  assemble  and  to  take  up  arms,  which  they 
did.  Then  the  prince  proceeded  to  Badalattahya, 
where  he  was  received  by  the  governor  of  the 
place  with  all  respect  and  civilities ;  and  af  the 
same  time  the  governor  sent  messengers  pri- 
vately to  the  king,  informing  him  of  the  conduct 
of  his  son,  which  provoked  the  prince,  who  put 
the  governor  to  death  as  a  traitor  to  his  enter- 
prise. This  is  the  sixty-fifth  chapter,  called  Sa- 
napatiwada,  in  the  book  Mahawanse. 

As  soon  as  the  rumour  of  the  death  of  the 
governor  was  spread,  all  the  other  officers,  chiefs, 
and  the  inhabitants,  were  terrified,  and  sub- 
mitted to  the  prince.  So  he  marched  from  one 
place  to  the  other,  subduing  them  all ;  when  the 
king,  his  father,  sent  a  great  army  to  take  up 
the  prince  his  son ;  which  army  the  prince  hav- 
ing routed,  he  went  out  of  the  limits  of  his  father's 
authority,  and  came  into  the  dominion  of  the 
King  Gajebahoo,  who  received  him  with  great 
honour,  took  him  upon  his  state  elephant,  and 
brought  him  to  his  palace  with  much  grandeur ; 
where  the  prince,  having  taken  his  residence,  he 
sent  an  embassage  for  the  Princess  Baddrawaty, 
with  whom  he  afterwards  became  united,  and 


MAHAWANSE.  259 

lived  in  happiness.  This  is  the  sixty- sixth 
chapter,  called  Paraniandakiprawartija,  in  Maha- 
wanse. 

It  happened  that  when  this  prince,  Parack- 
ramabahoo,  was  going  on  the  highway,  that  a 
tremendous  wild  animal  came  running  towards 
him,  upon  which  all  his  attendants   ran  away, 
leaving  him  alone ;  but  the  prince  courageously 
proceeded  towards  him,  and  so  terrified  the  ani- 
mal by  his  tone  of  voice,  as  that  of  a  lion,  that 
the  wild  beast  took  another  course,  killing  every 
being  he  met  with.  This  valiant  act  of  the  prince 
surprised  every  one  who  saw  and  heard  of  it,  and 
bore  evidence  to  the  praise  of  the  prince,  but  to 
the  King  Gajcbahoo  it  was  not  agreeable  :   he 
said  that  the  boldness  and  the  spirit  of  the  prince 
were  of  such  a  nature  that  they  alarmed  every  one 
in  a  great  degree.    The  prince,  having  perceived 
the   discontent    of  the   king,   communicated  to 
him  his  desire  to  leave  the  country,  under  pre- 
tence  of  visiting  his  father;   winch  he  accord- 
ingly did,  and  arrived  at  his  capital.     The  old 
king  received  his  son  with  great  fatherly  affec- 
tion, and  sent  for  all  his  ministers  and  other 
subjects,  before  whom  he,  having  declared   his 
infirmity,    then    required    of   them    their    sub- 
mission to  his  son  in  future  ;  and  so  he  gave  the 


260  MAHAWANSE. 

charge  of  the  government  to  the  prince.  Soon 
after  which  act  the  old  king  departed  this  hfe, 
and  the  prince,  having  performed  the  funeral 
ceremony  of  his  father,  was  proclaimed  king ; 
when  he  sent  messengers  with  this  intelhgence 
to  the  King  Gajebahoo.  This  is  the  sixty-seventh 
chapter,  called  Mahadipiidupadamahootsawa,  in 
Mahawanse. 

Now  the  King  Parackramabahoo  resolved  to 
improve  his  kingdom  and  to  promote  the  reli- 
gion, for  which  purpose  he  gave  promotions  to 
all  his  adherents  according  to  their  merits,  he 
put  guards  on  the  boundaries  of  his  dominion, 
caused  rivers  and  tanks  to  be  made,  erected 
temples,  fortified  several  places,  made  planta- 
tions ;  and,  in  short,  he  regulated  and  improved 
his  kingdom,  so  that  his  subjects  never  could 
suffer  any  scarcity.  This  is  the  sixty -eighth 
chapter,  called  Radja-samirdikarana,  in  the  book 
Mahawanse. 

The  King  Parackramabahoo,  thus  having 
regulated  his  kingdom,  resolved  to  bring  the 
whole  island  under  one  government,  for  the 
public  welfare.  To  this  purpose  he  sent  for  his 
chiefs,  and  ordered  them  to  collect  thousands  of 
giants  and  warriors  together,  with  all  sorts  of 


MAHAWANSE.  261 

weapons;  at  the  same  time  he  particularly  ad- 
monished his  great  military  officers  to  be  ready 
with  their  men ;  and,  in  short,  he  made  every 
preparation  necessary  to  proclaim  a  general  war. 
This  is  the  sixty-ninth  chapter,  called  Baladana- 
sangraha,  in  Mahawanse. 

The  King  Parackramabahoo  having  taken  a 
general  review  of  all  his  men,  treasures,  and 
stores,  was  much  pleased,  and  expressed  his 
satisfaction,  saying,  "  That  he  was  able  to  gain 
the  whole  Jambu-dwipa,  much  less  the  Cingalese 
island."  Wherefore  the  king  began  the  perform- 
ance of  his  plan.  Conseqnently,  he  sent  his  pow- 
erful army  to  different  parts  of  the  island,  where 
they  having  made  wars,  conquered  the  same, 
and  released  the  inhabitants  thereof  from  all 
oppressions  which  were  caused  by  the  people  of 
the  country  jMaleya  -  daseja.  Then  this  king 
declared  war  against  the  King  Gajebahoo,  and 
having  conquered  several  parts  of  his  kingdom, 
entered  into  the  city  Anaradhapura,  where  he 
having  gained  a  great  battle,  he  routed  the  King 
Gajebahoo  and  his  amiy ;  in  consequence  of 
which  defeat  the  dauijrhter  of  the  kin<^  sluit 
herself  up  in  the  palace  ;  at  the  same  time  the 
giants  having  entered  the  palace,  they  found  the 
King  Gajebahoo  and  his  two  princes,  named  Cho- 


262  MAHAWANSE. 

lagangoya  and  Wickrantabahooya,  whom  they 
made  prisoners,  and  immediately  informed  the 
king  of  it.  The  King  Parackramabahoo  upon 
this  ordered  that  the  prisoners  should  be  pro- 
vided with  every  thing,  as  one  would  do  to  him- 
self, and  postponed  the  seeing  of  the  royal  pri- 
soners till  he  found  the  time  of  a  good  constel- 
lation. In  the  meanwhile,  his  ministers  reported 
to  the  king  that  as  it  would  not  be  possible  to 
bring  the  subjects  of  the  King  Gajebahoo  into 
obedience  during  the  king's  existence,  therefore 
it  would  be  advisable  to  put  him  to  death. 
Therefore,  the  King  Parackramabahoo  sent  for 
the  chiefs  of  the  district  called  Sananam,  and 
having  informed  them  of  the  opinion  of  the 
ministers,  told  them  that  his  desire  was  not  to 
destroy  the  king,  but  to  promote  the  welfare  of 
the  people,  that  therefore  they  should  proceed 
to  the  place  where  the  King  Gajebahoo  resided, 
and  guard  him  safely.  In  the  meantime,  some 
of  the  citizens  began  to  plunder  every  where  ;  by 
which  the  whole  city  being  alarmed,  they  ad- 
dressed themselves  to  the  King  Manabarana,  and 
complained  to  him  of  their  grievance,  promising 
to  deliver  the  kingdom  into  his  hand  if  he  would 
join  them.  U})on  their  application  the  King  Ma- 
nabarana, under  pretence  of  releasing  the  King 
Gajebahoo,  proceeded    to   the   city,"  where   he. 


MAIIAWANSE.  203 

having  destroyed  the  enemy,  appeared  before 
the  King  Gajel)ahoo,  and  pretended  for  some 
days  to  be  his  friend,  in  order  to  remove  any 
suspicion  against  him  ;  and  at  last  lie  killed  all 
the  adherents  of  the  King  Gajebalioo,  arrested 
the  king  himself,  and  took  all  his  treasures. 

This  king,  not  being  satisfied  with  all  this, 
resolved  to   put    the  King  Gajebahoo   himself 
to  death ;  and  to  this  purpose  he  used  means  in 
secret,  because  he  was  too  afraid  of  the  people 
to  do  any  thing  in  public.     The  King  Gajeba- 
hoo, having  been  informed  of  his  danger,  arid 
being  convinced  of  the  truth  of  it  from  the  hard 
confinement   he    suffered,    entreated    the    King 
Parackramabahoo  for  protection,  and  the  King 
Parackramabahoo   quickly  sent  his  anny,  who, 
having  defeated  the  enemy,  they  released  the 
King  Gajebahoo,  and  made  the  queen,  the  sons, 
and  the  mother  of  the   King  Manabarana,  pri- 
soners, and  ca})tured  all  his  treasures.  The  King 
Manabarana  havinur  been  informed  of  his  misfor- 
tune,  thereupon  became  desperate,  and  entered 
the  city  at  night,  where  he  had  a  gi-eat  battle, 
and  at  last  he  released  his  queen  and  mother, 
with  whom  he  made  his  escape  to  Rohuna.   Then 
the  King  Parackramabahoo,  who  came  to  set  free 
the   King  Gajebahoo,  proceeded   to   the  village 
Tamaroo,  where  the  chief  number  of  his  giants 


264 


MAHAWANSE. 


were,  and  took  up  his  residence  there.    In  the 
meantime,  the  warriors  of  the  King  Gajebahoo, 
having  excluded  their  king,  began  to  carry  on 
war,  which  enraged  the  King  Parackramabahoo, 
and  he  sent  his  army  in  pursuit  of  the  King  Gaje- 
bahoo, who,  having  perceived  his  danger,  and  see- 
ing that  it  was  not  in  his  power  to  escape  from 
falhng  into  the  hands  of  the  enemy,  he  addressed 
himself  to  the  college  of  the  priests  at  Polonnaro, 
and   begged   their    interference   for   his   safety. 
The  priests  being  moved  by  the  lamentation  of 
the  King  Gajebahoo,  they  thereupon  made  their 
appearance  before  the  King  Parackramabahoo, 
and  laid  before  him  the  impropriety  of  fighting, 
according  to  the  contents  of  the  books  Soottra- 
diya,  and  the  superior  virtue  of  living  in  peace 
and  harmony.     Upon  this  the  king  replied,  that 
he  had  no  sons  nor  brothers,  and  that  he  himself 
had  become  old,  and  was  at  the  utmost  portion 
of  his  life ;  that  his  intention  was  to  promote  the 
welfare  of  the  country  and  the  religion  ;  and  that 
the  desire  of  the  priests  would,  in  short,  be  com- 
plied with,  and  therefore  that  they  should  retire 
to  their  temple.  Then  the  King  Parackramabahoo 
gave  up  the  country  which  he  had  gained  with 
much  trouble,  and  retired  to  his  own  country. 
This  is  the  seventieth  chapter,  called  Rawdja- 
dawna,  in  the  book  Mahawanse. 


MAHAWANSE.  265 

The  King  Gajcbahoo  then  entered  on  the 
government,  upon  wliich  the  King  IVIanabarana 
sent  messengers,  requesting  tlie  King  Gajel)ah()o 
to  hve  in  friendship ;  but  he  did  not  consent  to 
it.  He  went  to  the  temple  Maudeh-kagiry,  where 
he  caused  to  be  engraved  upon  a  stone  that  his 
kingdom  should  be  granted  to  the  King  Parack- 
ramabahoo;  then  the  King  Gajebahoo  having 
reigned  twenty -two  years,  departed  this  life. 
The  death  of  this  king  was  communicated  by  the 
ministers  to  the  King  Manabarana,  so  he  came 
with  an  army  to  Condasawraya,  in  order  to 
make  himself  master  of  the  kingdom;  but,  in  the 
meantime,  the  King  Parackramabahoo,  having 
been  informed  of  the  death  of  the  King  Gaje- 
bahoo, he  arrived  at  Polonnaro,  where  he  re- 
ceived the  account  of  the  arrival  of  the  King 
Manabarana.  Then  the  King  Parackramabahoo 
sent  his  warriors  in  order  to  prevent  the  enemy 
from  passing  over  the  river  Mawily-ganga.  On 
this  occasion  the  ministers  addressed  the  Kinix 
Parackramabalioo,  and  recjuested  him  to  per- 
form the  ceremony  of  being  crowned  their  king, 
saying,  that  it  was  always  the  case  with  the 
former  kings  to  perfonii  that  ceremony  at  the 
place  of  war;  and  the  ministers  further  said,  that 
his  generation  was  as  pure  as  milk,  and  that  he 
was  a  hneal  descendant  of  the  regal  tribe  of  Maha 


266  MAHAWANSE. 

Sammatta,*  and  should  therefore  perform  the 
ceremony  of  coronation  for  the  welfare  of  the 
world  on  a  fortunate  day.      Parackramabahoo 
assenting  to  these  words,  and  arraying  himself 
with   royal   apparel,  was  crowned  at  the  feast 
held  on  the  purpose,  on  a  fortunate  day  fixed  by 
the  astronomers.     Shortly  after,  he   being   ap- 
prised  that  King  Manabarana  had  invaded  his 
side  of  the  river,  proceeded  to  the  royal  armory, 
and  after  getting  the  arms  in  readiness,  he  re- 
turned  to   the   palace   in   great   pomp,   having 
visited  all  round  the  city,  in  bravery  like  a  lion ; 
thence  he  proceeded  against  the  King  Mana- 
barana, who  was  accompanied  by  a  great  army, 
and  fighting  different  battles  at  different  posts, 
he  overcame  the  enemy,  after  a  great  number 
of  them   had   been   put   to   the   sword,   which 
obliged  Manabarana  to  retreat  to  the  kingdom 
Rohuna. 

The  King  Parackramabahoo  having  sent  gi'eat 
forces  under  the  command  of  four  ministers, 
they  marched  with  unabated  spirit  towards  Ro- 
huna, nine  yoduns,f  as  the  four  dewetas,  Sa- 
tara-waram,  if  set  off  on  an  expedition  of  war  by 

*  The  first  king  elected  by  the  unanimous  resolution  of 
the  world :  according  to  the  Budhist  annals,  he  was  of  the 
line  of  the  sun. 

t  Sixteen  English  miles. 


MAHAWANSE.  267 

special  order  of  the  king-f!!;od  Sakkraia;  and  tlien, 
lii;litiiig  great  battles,  and  killing  numbers  of  the 
enemy,  they  gained  the  victory,  and  conquered 
several  countries.  By  this  time  Parackramaba- 
hoo,  being  aware  that  the  governor  of  the  city 
Anuradha  had  offered  his  assistance  to  Manaba- 
rana,  and  had  joined  him  with  great  forces  in 
order  to  procure  for  him  the  whole  kingdom, 
sent  a  great  army,  wliich  were  brave  soldiers, 
with  a  view  of  rooting  out  all  power  of  the 
enemy :  they  accordingly  fought  many  vigorous 
battles  against  the  enemy  by  pouring  sliowers 
of  weapons  over  them,  so  as  to  produce  fire 
by  violent  blows  each  against  the  other.  Thus 
they  gained  victories  at  every  battle ;  and  at  the 
last  and  decided  battle,  Manabarana  hearing 
the  dreadful  noise  like  the  roaring  of  the  sea, 
concluded  that  the  king  his  enemy  had  joined 
his  army  in  person,  and  thought  it  not  prudent 
for  him  to  remain  there  until  the  next  day,  fear- 
ing he  might  be  taken  by  the  enemy;  so  he 
effected  his  escape  to  his  native  country  by  an 
unusual  ferry  of  the  river  IVIahanally,  in  a  rainy 
and  dark  night,  regardlessly  leaving  his  own 
son,  Siriwallambha,  on  the  s])ot,  without  even 
the  knowledge  of  his  followers,  and  suffering 
many  difficulties  all  the  way  along. 

Parackramabahoo    seeing   thousands   of  the 


268  MAHAWANSE. 

enemy,  yodhas  or  brave  soldiers,  in  a  scattered 
posture  about  their  camps,  concluded  that  Ma- 
nabarana  had  fled,  so  he  proceeded  against  the 
enemy  in  the  same  night  with  great  pomp,  having 
thousands  of  lighted  torches  on  both  sides,  and 
making  a  great  noise  by  clapping  hands.  Thus 
he,  reaching  the  enemy's  camp,  killed  thousands 
of  yodhas,  took  the  Prince  Siriwallambha  and 
the  chief  ministers  alive,  together  with  all  the 
riches  that  lay  Scattered  about,  besides  many 
thousands  of  arms,  elephants,  horses,  &c.  all 
which  became  his  prize ;  and  pursuing  the  enemy 
as  far  as  the  ferry  of  the  river  Mahanally,  killed 
innumerable  adversaries  that  Were  there. 

The  king  had  determined  not  to  rest  himself 
until  he  should  take  Manabarana  a  prisoner, 
even  by  pursuing  him  to  the  sea-shores ;  but 
being  advised  by  a  letter  that  it  was  not  prudent 
for  him  to  proceed  further,  he  returned  to  the 
city  Polonnaro,  taking  with  him  the  captive 
prince,  Siriwallambha,  filling  all  sides  with  the 
harmonical  sounds  of  his  triumph,  like  the  god- 
king  Sakkraia  entering  the  heavenly  kingdom, 
triumphing  in  the  war  against  the  god  Assura. 

Manabarana,  feeling  the  great  hatred  he 
had  occasioned  in  Parackramabahoo,  this  now 
affecting  him  with  a  mortal  wound  in  his  heart, 
he  laid  himself  down  in  the  midst  of  his  warriors. 


MAHAWANSE.  269 

who  bewailed  at  his  distress ;  he  then  called  the 
Prince  Ketsiri-mewan,  and  all  the  hipjh  ministers, 
and  seeing  them  weeping  and  sobbing,  said, 
"  I  have  sinned,  by  plundering  and  taking  away 
tlie  gi'eat  riches  which  were  the  i)roperty  of 
priests,  and  the  offerings  made  to  rehcs  by  ho- 
nest and  pious  men,  and  the  begging-dish  of 
Budhu,  and  coveting  the  riches  and  the  king- 
dom. I  am  now  fallen  to  rise  no  more.  I  know 
of  no  means  to  redeem  myself;  take  heed  there- 
fore that  ye  share  not  the  same  fate  with  me,  but 
go  ye  to  Parackramabahoo,  and  be  obedient  to 
him:"  so  he  perished.  Now,  when  the  fcital 
tidings  of  the  death  of  Manabarana  were  deli- 
vered to  Parackramabahoo,  by  those  yodhas 
who  went  by  his  orders  to  bring  him  captive,  he 
received  the  Prince  Ketsiri-mewan. 

The  King  Parackramabahoo,  at  the  invitation 
of  the  general  assembly  of  ministers,  reinvested 
himself  with  the  crown,  on  a  fortunate  hour  fixed 
by  the  astronomers,  with  great  ceremony  and 
feasting,  which  was  celebrated  in  such  a  splendid 
manner,  that  the  musical  harmonies  became  as 
clamorous  as  the  sea  becomes  when  troubled  by 
the  universal  tempest  at  the  end  of  the  calpa,  or 
the  destruction  of  the  world  ;  the  sky  was  almost 
covered  with  numerous  golden  and  various  other 
sorts  of  tapestries,  umbrellas,  canopies,  &c. ;  the 


270  MAHAWANSE. 

whole  city  was  ornamented  with  arches  of  plan- 
tain-trees, pots,  and  flowers,  and  the  citizens 
sung  songs  to  his  praise,  and  gave  shouts,  saying, 
"  Long  live  the  king !"  the  sky  was  made  gloomy 
by  fragrant  fumes ;  the  brave  soldiers  were  drawn 
in  a  line  to  celebrate  his  honour ;  the  elephants 
were  finely  decked  with  various  ornaments  ;  the 
houses  were  adorned  with  gold  and  precious 
stones,  glittering  as  the  stars  in  the  sky ;  while 
this  great  monarch  and  the  queen,  having  dressed 
and  ornamented  themselves  in  the  most  magni- 
ficent manner  with  their  royal  apparel  and  jewels, 
and  mounting  upon  two  golden  seats,  placed  on 
the  back  of  two  elephants,  under  two  umbrellas, 
and  putting  on  two  crowns  made  of  precious 
stones,  shining  as  the  rising  sun,  so  as  to  over- 
whelm the  country  women  with  delight,  who  shed 
floods  of  joyful  tears  at  that  sight,  they  returned 
to  the  palace,  surveying  the  city  like  the  god- 
king  Sakkraia.  Thus  the  second  coronation  of 
Parackramabahoo,  the  sole  king  of  Lanka,  was 
celebrated  in  the  second  year  of  his  reign. 
The  end  of  the  seventy- first  chapter  of  Maha- 
wanse. 

The  king  Parackramabahoo,  who  thus  ended 
the  ceremony  and  feast  of  his  second  coronation, 
calhng  to  mind  the  conduct  of  the  ancient  kings 


MAHAVVANSE.  271 

who  attained  the  four  wicked  agateis  or  states, 
namely,  envy,  covetousness,  malice,  and  frailty, 
and  who  neglected  the  duty  of  improving  both 
the  world  and  religion,  and  oppressed  and  tyran- 
nised, thought  it  his  duty  to  do  good  for  the 
world  in  appointing  proper  persons  in  the  places 
which  had  become  vacant  by  the  death  of  those 
respectable  men  who  sup))orted  the  religion, 
which  was  then  so  much  abused  and  corrupted 
by  many  of  those  false  and  impudent  priests 
who  were  the  converts  of  heathenism,  and  who 
use  priestly  robes  merely  for  the  sake  of  their 
sustenance  ;  he  therefore  appointed  lit  persons 
to  superintend  that  office;  and  keeping  yearly 
distribution  of  alms  by  weight  of  balance  to  all 
the  beggars  and  poor,  assembling  them  by  pro- 
claiming orders  throughout  the  kingdom ;  and 
assembling  the  priests  who  attained  the  know- 
ledge of  tri-})ittaka,  or  the  three  precei)ts  of 
Dudhu's  doctrine,  and  the  learned  men  who  were 
skilled  in  the  doctrine  of  Budhu,  he  caused  them 
to  examine  into  the  conduct  of  all  the  priests 
both  in  the  day  and  night,  to  discover  infidel 
priests  who  dissembled  themselves  as  good  priests 
to  imdeiTnine  the  true  religion,  confirming  the 
faithful  and  rejecting  infidels.  Thus  he  j)urged  all 
the  abuses  of  the  Budhu's  religion  which  had  pre- 
vailed since  the  time  of  the  King  Malakam-ablia, 


272  MAHAWANSE. 

as  a  physician  that  healeth  the  curable  patients, 
and  rejects  the  incurable  ones,  taking  twice 
as  much  pains  in  this  business  as  he  taketh  to 
govern  and  protect  the  whole  island. 

This  king  built  many  large  square  halls  in 
the  midst  of  the  city,  and  kept  alms  to  be  dis- 
tributed yearly,  consisting  of  all  sorts  of  eatable 
things  ;  besides,  he  supplied  yearly  robes  both  to 
wear  and  cover,  for  the  use  of  the  priests,  and  kept 
almonries  at  the  four  gates  of  the  city,  which 
were  furnished  with  several  metal  vessels,  cots, 
pillows,  beddings,  and  cows  yielding  milk ;  and  he 
planted  gardens  containing  all  sorts  of  flower 
and  fruit-trees  near  them,  for  the  use  of  many 
thousands  of  pious  priests,  brachmans,  passen- 
gers, and  almoners,  that  resorted  from  the  four 
directions  of  the  world ;  and  great  hospitals 
were  built  for  the  use  of  the  sick  people,  fur- 
nishing them  with  victuals,  medicaments,  slave 
boys  and  maidens  to  wait  upon  and  nourish  the 
sick,  stores  containing  abundance  of  medicaments 
and  other  necessary  things,  employing  learned 
physicians  to  attend  the  patients  both  day  and 
night ;  and  the  king  himself,  in  person,  used  to 
visit  them,  changing  his  royal  apparel  at  the 
four  poho,  or  the  holy  days,  in  every  month, 
attaining  himself  to  the  sacred  state  of  atta-sill, 
or   the    eight   commandments   of  Budhu;    and 


MAHAWANSE.  27.'J 

bcincj  attcMided  by  the  ministers  of  the  state  and 
other  officers,  he  came  and  advised  the  phy- 
sicians, as  he  himself  was  properly  (qualified  in 
the  art  of  physiology,  and  iiKpiired  after  the 
health  of  the  sick,  and  supplied  those  that  were 
cured  with  clothing,  &c.,  and  shared  himself 
in  the  merits  deserved  by  the  physicians  at- 
tending the  patients ;  and  so  he  returned  to  his 
palace. 

Whilst  he  thus  continued  to  heal  sick  men, 
it  happened  that  a  certain  crow  that  was  la- 
bouring under  the  anguish  of  a  boil  in  her 
cheek,  came  to  that  hospital,  and  laid  herself 
down  as  if  she  was  caught  in  a  snare,  and  as  if 
she  had  lost  her  wings,  without  motion,  crying 
in  a  pitiable  manner ;  when  she  being  cured,  by 
the  king's  order,  by  those  physicians  who  were 
able  to  conceive  her  complaint,  the  king  caused 
her  tt)  sit  down  upon  an  elephant's  back,  and 
walk  throughout  the  city,  and  then  let  her  Hy 
away.  A  com})assi()nate  person  like  this  king, 
whose  mercy  was  shewn  even  to  birds  in  the  air, 
is  never  seen  by  any  body  at  any  time. 

The  king  afterwards  built  up  three  high 
bulwarks  round  the  city  Polonnaro,  ^vithin  which 
he  prepared  many  streets,  and  a  castle  in  the 
middle  of  it,  surrounded  l)y  nine  walls,  and  an 
elegant  large  palace,  called  \  yjayunthu,  of  seven 

\OL.   I.  T 


274  MAHAWANSE. 

stories  high,  consisting  of  4000  rooms,  beauti- 
fully lined  by  hundreds  of  stone  columns,  and 
hundreds  of  outer  halls  made  of  stones  in  the 
oval  form,  with  a  great  many  large  and  small 
gates,  with  glittering  walls  and  staircases;  and 
all  the  stone  works  were  neatly  carved  in  the 
shapes  of  flowers  and  creeping  plants,  decorated 
all  over  with  thousands  of  pearl  ornaments, 
hanging  and  golden  net  works,  which  gave  har- 
monious sounds,  as  if  they  were  sounded  by  the 
air,  by  the  merits  of  his  good  deeds ;  and  he 
erected  one  house  for  brahmins;  and,  again, 
another  house  for  schooling  children,  another 
for  preaching  the  Budhu's  doctrine,  besides  more 
than  500  houses  for  other  uses,  and  a  wor- 
shipping room  containing  numerous  images  of 
Budhu,  furnishing  it  with  canopies  of  fine  linen 
and  various-coloured  flowers,  lamps  lighted  with 
fragrant  oil,  and  odorous  fumes,  that  the  Budhu's 
doctrine  might  continually  be  preached  in  it. 

Now  the  king  celebrated  the  feast  of  paint- 
ing the  eyes  of  the  images  black,*  and  heard 
the  doctrine  to  be  preached  on  the  occasion. 
It  was   remarkable   for   the  songs   of  beautiful 


*  An  image  is  not  honoured  till  the  black  of  its  eyes  are 
painted.  It  is  the  last  work  :  when  it  is  done  the  image  is 
considered  sacred. 


MAHAWANSE.  275 

dancing  maidens,  wliose  harmonious  tunes  were 
so  agi-ceable  to  hear  that  one  might  think  that 
goddesses  were  singing ;  and  the  great  liall, 
made  of  man,  called  Saraswattie,  for  the  use 
of  selling,  and  hearing  the  songs,  and  seeing  the 
dances :  this  hall  likemse  was  adorned  with 
golden  net  and  carved  works,  neatly  wrought 
in  a  wonderful  manner ;  and  again,  other  three 
halls,  called  llajaweesie-Chujanga,  were  so 
adorned  as  to  resemble  the  palace  of  the  god- 
king  Sakkraia,  the  lower  room  of  which  was  fur- 
nished with  elegant  seats,  and  the  upper  stories 
with  magnificent  workmanship,  decorated  with 
various  precious  stones;  and  so  the  whole  pa- 
lace was  made  resembling  to  the  crown  of  the 
Queen  Lanka ;  and  another  house,  supported  by 
a  single  pillar,  as  if  it  was  sprung  up  from  the 
earth ;  and  he  made  gardens,  called  Nandoons, 
resembling  the  paradise  of  the  god-king  Sak- 
kraia, called  Nandana,  planting  all  sorts  of  trees 
producing  odorous  flowers  and  sweet  fruits,  &c., 
such  as  asoka,  naw,  domba,  wattaky,  sail,  pa- 
loll,  neepa  mango,  damba,  plantain,  cocoa-nut, 
oranges,  bimbe-yalle,  malawtie,  tamalle  natta- 
nalla,  and  which  abode  lie  filled  with  sinjj^inir 
birds,  such  as  pea-kools,  kewells,  &c.  to  please  all 
that  saw  it.  He  made  also  a  remarkable  tank, 
called    Nanda,   resembling    the    heavenly    tank 


276  MAHAWANSE. 

Nanda,  besides   many    other   tanks,  halls,    and 
houses. 

This  indefatigable  king,  who  was  never  sa- 
tisfied with  charitable  deeds,  (as  the  sea  is  not 
satisfied  with  the  water  of  the  innumerable 
rivers,  &c.  that  always  empty  themselves  into 
her,)  with  the  aid  of  the  gi'eat  priest  Mahinda, 
who  rendered  himself  favourable  to  the  king 
in  improving  the  religion  by  maintaining  the 
84,000  precepts  of  Budhu's  doctrine,  built  the 
repository  of  relics,  besides  many  other  cha- 
ritable works ;  and  they  also  built  an  elegant 
house,  wherein  all  the  beauties  of  every  other 
house  were  gathered  to  one,  with  golden  gates, 
magnificently  decorated  and  painted  all  over,  so 
as  to  afford  a  brightness  as  the  lightning, 
adding  to  its  beauty  with  fine  coloured  canopies 
and  tapestries,  and  prepared  with  valuable  fur- 
niture, such  as  cots,  &c. ;  and  the  Queen  Roo- 
pawattee,  the  chief  consort  of  this  king,  who  was 
accomplished  with  all  the  virtues,  and  remarkable 
for  her  beauty,  her  great  kindness,  merciful  dispo- 
sition, unexampled  piety,  wisdom,  and  the  know- 
ledge in  the  Budhu's  doctrine,  as  also  in  singing 
and  dancing.  She,  upon  considering  the  vanity 
of  the  world,  and  the  danger  of  the  endless  future 
state,  determined  within  herself,  that  there  being 
no  other  help  to  overcome  that  danger  but  by 


MAIIAWANSE.  277 

meritorioiis  good  deeds,  slic  built  a  great  golden 
ciij)ola  in  the  middle  of  the  city,  which  was  a 
work  so  meritorious,  that  as  a  ship  it  would 
carry  her  over  the  sea  of  the  endless  future  of 
misery,  called  Sansara,  to  the  heavenly  country  of 
Nirwana.  The  king  also  made  several  hundreds 
of  houses,  of  several  stories  high,  fiu'nishing  them 
with  all  the  necessaries,  and  many  streets  ar- 
ranged with  shops,  filled  with  articles  of  mer- 
chandise, which  were  frequented  by  the  people 
of  pleasure,  who  engaged  in  different  sorts  of 
playing ;  and  the  three  temples,  each  three 
stories  high,  namely,  Walowana,  Essipatana,  and 
Russina,  and  fm*nished  them  with  rich  furniture  : 
he  built  three  more  cities,  called  Rajawesie  Chu- 
janga,  Raje-Roolanthaka,  and  Wejettah,  besides 
other  temples  at  every  two  or  three  gows  from 
each  other,  with  images  of  Budhu;  and  many 
temples  peculiar  to  the  priests  that  resort  from 
the  foiu*  chrections,  su])plying  every  temple  with 
excellent  meat  for  them. 

Now  the  city  of  Polonnaro  was  encompassed 
with  a  wall  of  nine  gows  in  length  and  four  in 
breadth,  consisting  of  large  and  small  streets, 
in  which  the  king  lived,  like  the  god-king  Sak- 
kraia,  having  unexpectedly  obtained  immense 
riches,  being  wonderfully  fortunate.  This  city 
had   fourteen    gates,    named    in    the    following 


278  MAHAWANSE. 

manner,  viz.  Royal  Gate,  which  is  successful; 
Lion's  Gate,  which  is  pleasant ;  Elephant's  Gate, 
which  is  large ;  Iswara's*  Gate ;  Hanumanta's  f 
Gate ;  Coowera's^  Gate ;  Raxa's  Gate  ;  Snakes' 
Gate,  which  is  high ;  Pany's  Gate ;  Garden  Gate ; 
Maya's  Gate ;  Thursa's  Gate ;  and  Ghandarwa's 
Gate.  So  this  city,  once  ruined  hy  the  repeated 
wars,  was  repaired  and  beautified  by  this  king, 
like  the  heaven  Toutissa,  or  the  abode  of  the 
god-king  Sakkraia.  The  end  of  the  seventy- 
second  chapter  of  Mahawanse. 

The  King  Parackramabahoo,  considering  the 
holiness  of  the  city  Anurahda,  for  it  was  sanc- 
tified by  the  worthy  pair  of  feet  of  Budhu  in  his 
life-time,  and  is  the  place  where  the  southern 
branch  of  the  holy  banian-tree  is  planted,  and 
where  about  a  drowna  of  Budhu's  relics  were 
reposited,  sent  one  of  his  great  ministers  to 
repair  all  the  ruins  and  defects  in  the  ditches, 
temples,  and  other  buildings  which  had  been 
destroyed  and  damaged  by  the  dhamilas  of  Co- 
romandel.  Accordingly,  the  said  minister  re- 
paired all  the  temples,  houses,  tanks,  &c.  and 

*  King-god. 

t  The  demon  of  the  Jugandere  in  the  Hemanta  or  Him- 
maleh  mountains, 
t  God  of  riches. 


MAHAWANSE.  279 

in  a  short  space  of  time  made  them  as  perfect 
as  if  they  were  biiilt  anew ;  inchiding  the  defects 
of  the  gi-eat  cupola  Ruanwclly,  and  of  all  other 
cupolas,  the  fijreat  temple  Lowa-maha,  as  also 
the  palace  for  his  own  residence,  consisting  of 
all  the  necessary  apartments,  and  every  thing  as 
they  were  before  ;  to  the  great  satisfaction  of  all 
the  pious  men  of  whatever  denomination. 

He  in  the  next  place  built  another  city, 
called  Parackrama,  and  secm-ed  the  same  by 
ditches  and  ramparts,  furnishing  it  with  gates, 
streets,  and  shops,  and  garden-houses  for  the 
residence  of  many  pious  priests ;  and  improved 
it  with  much  richness  and  populousness,  as  the 
city  of  the  god-king  called  Alikamadoe ;  and  he 
saved  the  animals  in  the  whole  of  Lanka,  both  of 
the  earth  and  waters,  from  being  killed  there,  with 
special  orders  that  they  should  not  be  killed  or 
destroyed  in  the  fom*  poho,  or  the  holy  days  of 
the  month. 

And  it  came  to  pass  that  the  kingdom  of 
Rohuna  falling  into  an  ungoverned  situation  after 
the  death  of  the  King  Manabarana,  as  the 
people  of  that  city  were  not  acquainted  with 
the  disposition  of  Parackramabahoo,  had  created 
a  great  fear,  by  reflecting  on  their  former  wars 
against  him.  They  having  gathered  hostilely 
together,  encouraged  themselves  in  consideration 


280  MAHAWANSE. 

of  their  strong  fortifications  and  great  forces, 
saying,  it  would  be  better  for  them  to  live  in 
their  native  country  for  one  day  than  to  leave 
it  for  another;  they  also  consoled  and  encou- 
raged the  mother  of  Manabarana,  and  his  wife 
Subhala,  saying,  "  Be  ye  not  sorry  for  the 
death  of  Manabarana,  since  we  live  all  very 
well :  we  will  defend  this  well-fortified  and  po- 
pulous kingdom  against  any  enemy."  So  they 
made  large  moats  along  the  entrenchments  and 
all  the  forts,  and  even  at  the  limits  of  their 
territories,  and  made  all  roads  leading  to  their 
country  impassable,  by  putting  heaps  of  dead 
trees  across  and  against  them,  which  made  it 
impossible  to  enter  in  even  by  the  elephants; 
and  putting  thorns  in  the  moats,  they  guarded 
every  battery  with  thousands  of  armed  yodhas. 

The  Queen  Subhala  also,  being  a  foolish  wo- 
man, and  of  an  ambitious  disposition  by  nature, 
hearkened  to  their  counsel  and  encourasfed 
their  design,  giving  them  riches  of  her  own, 
such  as  pearls,  precious  stones,  &c.,  and  those 
that  belong  to  the  relics  of  Budhu,  and  the 
begging -dish  of  Budhu;  also  bestowing  upon 
them  many  honorary  titles  and  other  favours. 

The  King  Parackramabahoo  being  apprised 
thereof,  sent  many  strong  forces  against  that 
kingdom,  under  the  command  of  one  of  his  own 


MAHAWANSE.  281 

generals,  who  was  very  dexterous  in  war,  called 
Rackha,  to  put  a  stop  to  the  said  foolish  enter- 
prise, and  appease  the  country,  adopting  politic 
rules;  and  who,  accorchngly,  having  taken  his 
leave  of  the  king  and  the  city  Polonnaro, 
marched  with  his  forces  against  the  kingdom  of 
Rohuna,  and  arrived  at  the  place  called  Barah- 
halla,  where  he  encamped  with  his  forces.  The 
notice  thereof  being  conveyed  to  the  people  of 
that  kingdom,  they  were  extremely  enraged  at 
it,  and  instantly  advanced  themselves  in  a  gi'cat 
body  towards  the  camp,  concluding  never  to 
return  to  their  country  without  defending  their 
limits;  and  the  two  great  parties  meeting  to- 
gether, fought  several  tremendous  battles,  both 
day  and  night,  for  several  months  successively, 
till  at  last  Rackha  overcame  his  enemy  by  at- 
tacking seven  batteries,  killing  many  officers  and 
thousands  of  brave  soldiers,  and  remained  him- 
self there  ;  but  the  sedition  continuing  still  in 
force  in  many  parts  of  the  kingdom,  the  king 
was  obliged  to  despatch  a  reinforcement  under 
the  command  of  another  general,  called  Bhutlia, 
who,  joining  Rackha,  renewed  the  war  with 
redoubled  spirit,  and  fighting  many  battles 
throughout  many  })arts,  killed  thousands  of  ene- 
mies ;  while,  in  the  mean  time,  they  having  re- 
ceived a  des})atcli   from   the   king,   stating  that 


282  MAHAWANSE. 

their  enemies  were  preparing  to  flee  with  the 
rehcs  and  the  begging-dish  of  Budhu  to  the 
foreign  coasts,  and  that  if  so,  it  would  be  a 
total  distraction  to  the  island,  and  that  all  the 
pains  he  had  taken  to  prosper  the  island  of  Lanka, 
by  estabhshing  the  military  forces  at  so  great 
expense,  would  be  of  no  use,  because  he  pre- 
ferred the  relics  to  all  the  riches,  and  esteemed 
them  as  an  ornament  of  his  head  ;  and  therefore 
charged  them  that  they  should  be  careftd  to  act 
according  to  his  directions,  and  overcome  their 
enemies  by  their  unanimous  efforts,  and  recover 
the  relics  and  the  begging-dish  of  Budliu,  and 
send  the  same  to  him  speedily.  Now  Kierthy, 
the  general,  who  carried  the  order  with  an  ad- 
ditional force,  having,  in  concurrence  with  former 
generals,  blockaded  the  enemy's  post  so  com- 
pletely, shutting  them  up  so  confined  that  they 
could  have  no  communications  with  the  neigh- 
bourhood, or  receive  the  least  supply  of  provi- 
sion from  abroad,  or  effect  the  escape  of  a  single 
person,  thus  weakening  the  enemy's  spirit  to  a 
great  degree,  they  at  last  fought  a  most  violent 
battle  against  their  foes,  by  the  loss  of  which 
they  were  obliged,  or  rather  forced,  to  surrender 
the  rehcs  and  the  begging-dish  of  Budhu ;  which, 
when  the  king's  people  were  carrying  away  to 
their  country  with  a  strong  guard,  with  great 


MAHAWANSE.  283 

respect  and  trium])b,  they  met  -with  various 
op}K)sitioiis  on  the  road  from  the  enemy,  from 
vilhige  to  village  ;  all  which  ()p]K)sition  they  over- 
came with  great  triumph ;  and  passing  the  ene- 
my's territories,  they  safely  returned  to  Dheerga- 
wapie-mandella. 

The  King  Paracki'amabahoo,  who  was  long- 
ing to  hear  the  result,  and  of  the  conquest  of  his 
generals,  being  exceedingly  glad  at  the  news  of 
their  memorable  success  and  safe  arrival  at 
Dheerga  -  wapie  -  mandella,  immediately  bathed 
and  purified  himself;  and  then,  arraying  himself 
with  royal  apparel,  and  attended  by  many  princes 
and  ministers,  as  the  moon  surrounded  by  stars, 
came  to  meet  them,  about  a  yodun's  distance, 
reflecting  all  the  way  along  on  the  great  bless- 
ings that  he  had  the  happiness  of  obtaining, 
praising  and  honouring  them  with  thousands  of 
expressions  of  his  great  joy,  and  offering  to  the 
relics  and  the  begging-dish  great  riches,  such 
as  precious  stones,  pearls,  &c. ;  and  at  the  first 
sight  received  them  upon  his  head,  like  a  half- 
moon,  with  most  profound  respect ;  and  shewing 
them  to  his  country  people,  and  causing  them 
also  to  make  great  offerings,  according  to  their 
respective  abilities,  he  returned  to  the  palace 
with  gi*eat  pomp,  as  if  the  god  Brachma  had  ar- 
rived at  his  heavenly  i)alace. 


284  MAHAWANSE. 

The  king  having  made  a  repository  of  the 
rehcs  in  the  city  at  a  yodun's  distance  from  the 
palace,  comparable  in  its  magnificence  to  the 
heavenly  palace  Sudkarma,  levelled  the  street 
from  the  gate  of  the  palace  to  the  repository,  as 
smooth  as  the  palm  of  the  hand,  and  caused  it 
to  be  adorned  with  decorated  arches  and  tapes- 
tries, vdth  a  beautiful  canopy  all  along  the  street, 
ornamented  with  flowers  and  umbrellas  over 
them,  and  with  many  kinds  of  fruit-trees  on 
both  sides  of  the  road,  such  as  plantain,  ureeka, 
cocoa,  &c.,  and  perfuming  the  same  with  fra- 
grant odours,  it  became  hke  the  heavenly  street 
of  the  god-king  Sakkraia;  and  there  receiving 
the  relics  into  a  box,  hewn  out  of  a  very  precious 
stone,  which  was  filled  with  fragrant  powder,  he 
put  it  into  a  golden  box,  and  then  the  same, 
together  with  the  begging  -  dish,  in  a  larger 
golden  box,  and  placed  it  upon  a  seat  prepared 
upon  the  rich  carpet  of  the  hall  in  the  palace, 
which  was  ornamented  with  precious  stones, 
brightening  as  the  rising  sun ;  and  employed 
men  of  the  highest  quality  to  stand  in  a  circle 
round  about  it,  and  to  watch  and  honour  it, 
holding  all  kinds  of  instruments  used  in  ho- 
nouring, such  as  umbrellas,  whisks,  &c.  in  their 
hands ;  and  then  offering  with  singing  and 
dancing    of  maidens,   who   were   preferable   in 


MAHAWANSE.  285 

beauty  to  the  goddesses  called  Ghandarwas, 
whilst  hundreds  of  people,  richly  dressed,  con- 
tinued to  play  on  music ;  then  he  again  offered 
with  incense  and  flowers,  and  thousands  of  lighted 
lamps  that  illuminated  throughout  the  same,  and 
again  with  many  vows  of  umbrellas,  tapestries, 
and  so  on,  as  to  cover  the  sky. 

The  king  then  an-aying  himself  with  royal 
apparel,  mounted  upon  the  back  of  an  elephant, 
richly  dressed,  with  a  golden  umbrella  over  his 
head,  attended  by  a  great  number  of  ministers  of 
state,  and  the  officers  of  high  stations,  in  their 
respective  carriages,  with  great  pomp,  making 
great  noise  by  the  roaring  of  elephants,  neighing 
of  the  horses,  noise  of  the  wheels  of  carriages, 
beating  of  tom-toms,  blowing  of  chanks,  playing 
of  music,  shoutings,  clapping  of  hands,  &c.  he 
so  proceeded  to  the  hall,  where  the  relics  and 
the  begging-dish  were  kept ;  and  then  worship- 
ping and  oflering  to  them  with  flowers  and  other 
fragi'ant  odours,  received  the  same  ^vith  great 
obeisance ;  and  thence  they  proceeded  to  the 
road  in  order  to  go  to  the  aforesaid  repository. 

No  sooner  was  this  done  than  the  sky  was 
covered  with  dark  clouds,  accompanied  by  gi-eat 
tempests,  lightnings,  and  thunder,  and  a  rainbow 
was  raised  on  the  sky,  an  untimely  shower  of  rain 
being  ready  to  fall,  which  greatly  alllicted  the 


286  MAHAWANSE. 

ministers  and  the  whole  attendants  of  the  kinjy 
and  obliged  them  to  wait  upon  him  for  his  ad- 
vice ;  but  the  king,  being  aware  of  the  immea- 
surable power  of  Budhu,  told  them  that  it  was 
an  attempt  of  Wasa-warthy,  or  the  Antibudhu, 
to  oppose  this  great  ceremony,  who  does  not 
regard  this  great  feast,  the  darling  of  both  God 
and  men,  and  the  going  of  a  king  of  great  power, 
wisdom,  and  virtue,  as  I  myself  am :  saying  to 
them  "  do  not  fear,  for  he  can  do  nothing  against 
it ;  ye  may  go  on."  So  he  proceeded  with  them 
without  regarding  the  same. 

Behold  a  striking  instance  of  Budhu's  power, 
that  it  rained  not  a  single  drop  at  the  place, 
whereas  it  had  rained  in  such  a  heavy  torrent  all 
around  the  place  of  ceremony,  insomuch  that  all 
the  rivers,  tanks,  &c.  were  overflown  ;  whereupon 
all  the  citizens,  who  assembled  in  vast  numbers 
on  the  occasion,  being  surprised  at  this  mira- 
culous event,  began  to  make  great  clamour  of 
joy  in  all  parts,  saying,  "  Aha !  this  great  king 
possesses  mighty  power ;  his  own  merits  made 
him  King  of  Lanka,  and  he  deserved  this  virtue 
and  power."  So  they  came  to  the  repository 
with  the  relics  and  the  begging-dish,  and  deposited 
them  in  that  repository,  and  made  an  offering  of 
lamps  during  seven  nights'  continuance,  to  illu- 
minate, being  a  single  lamp  for  each  world.    The 


MAHAWANSE.  287 

end   of  the  seventy-third  chapter  of  the   book 
INIahawanse. 

This  king  afterwards  having  sent  forces  to 
the  province  Dheerga-wapie-mandella,  conquered 
it,  after  many  battles  had  been  fought  at  various 
places,  killing  many  of  the  enemy,  and  then 
sent  a  large  body  of  people,  with  superintend- 
ents, to  rebuild  the  palaces  in  those  places  where 
the  ancient  kings  had  dwelt,  which  induced  the 
gi'eatest  part  of  the  enemy,  who  retreated  after 
these  combats  to  the  village  Hoyalla,  to  be  ap- 
prehensive of  danger,  thinking  that  Parackrama- 
bahoo  had  great  power,  even  as  the  universal 
tempest  which  arises  at  the  end  of  the  world ; 
which  the  powerful  kings  of  Jambu-dwipa  had 
not  been  able  to  resist ;  and  that  the  two  mighty 
kings,  Gajubha  and  Manabarana,  who  were  as 
dexterous  in  war  as  lions,  had  been  discouraged 
themselves,  as  the  fire-worms  losing  their  light 
by  the  appearance  of  the  sun,  particularly  by  his 
last  strong  and  unceasing  war;  they  therefore 
resolved  as  follows,  to  depend  on  no  shelter  but 
their  entrenchments,  and  to  strongly  pro\ide  for 
their  own  defence.  And  so  they  enticed  all  the 
inhabitants  to  rebel  throughout  the  country  ;  and 
to  ensure  success  in  their  war  against  the  king, 
they  rose  up,  guarded  many  batteries  and  many 


288 


MAHAWANSE. 


private  roads,  and  took  their -hostile  station  at 
the  front  of  the  district  of  Galle. 

The  king's  ministers  being  aware  thereof,  hast- 
ened thither,  and  carried  on  a  great  war  against 
them,  which  obhged  them  to  retreat  and  join 
another  party  which  was  quartered  at  WaUigam. 
But  the  king's  forces  pursuing  and  fighting  great 
battles  against  the  enemy,  they  were  scattered 
and  dispersed  like  the  snakes  that  ran  for  fear 
of  the  winged  animals  guroolos,  or  the  deer  for 
fear  of  tigers.  The  king's  forces  encamped  at 
WaUigam;  and,  considering  the  distress  which 
attend  men  by  repeated  wars,  resolved  to  grant 
relief  to  the  enemy,  who  were  unacquainted  with 
the  merciful  disposition  of  the  king,  and  proclaim- 
ed throughout  the  rebelled  territories,  that  the 
inhabitants  might  freely  make  their  appearance 
before  the  king's  ministers ;  and,  accordingly, 
some  came  with  their  property  and  made  their 
appearance,  but  others  refused,  and  were  con- 
temptuous. The  king's  forces  then  fell  on  them 
that  were  contemptuous,  and  destroyed  them, 
as  a  garden  of  plantain-trees  by  elephants,  and 
brought  those  who  were  taken  alive,  and  made 
them  settle  on  the  eastern  part  of  the  country 
which  was  conquered  by  themselves,  and  fit 
persons  were  appointed  to  govern  them. 

The  enemy  hearing  the   dreadful   noise  of 


MAHAWANSE.  289 

tom-tom,  and  other  loud  instruments  of  warlike 
tluuiderings,  some  died  ol'  terror,  and  others 
fled.  The  ministers  detached  armies  ajijainst 
them,  and  as  they  kept  themselves  concealed  in 
a  scattered  manner,  they  attacked  then\  hy  night 
by  pouring  showers  of  arrows  with  great  hostility, 
and  causing  fire  as  stars  on  the  sky,  by  the  violent 
clashings  of  arms  each  against  the  other,  and 
killing  so  many  enemies,  they  made  the  field  a 
prey  to  crows  and  cranes,  and  conquered  many 
parts  of  the  country ;  and  having  come  to  the 
city  Mahanaga-kulla  with  great  pomp,  which 
they  also  had  taken,  they  stationed  themselves 
there  for  several  days. 

Then,  holding  a  council,  they  concluded  that 
numbers  of  the  enemy  had  taken  shelter  under 
their  entrenchments  ;  they  determined  to  destroy 
them,  and  bring  Subhala,  the  queen  of  the  late 
king  Manabarana,  as  prisoner,  sending  the  armies 
to  carry  the  same  into  execution  ;  but  the  enemy, 
at  that  news  being  struck  with  great  terror,  hast- 
ened themselves  to  the  remotest  parts  of  the  de- 
sert. The  armies  blockaded  them  in  tlie  midst  of 
the  desert,  and  then  being  engaged  with  the  ene- 
my, killed  about  12,000;  and  of  others  who  were 
taken  prisoners,  some  were  ])iit  on  spits,  some 
were  punished  by  trituration,  and  others  were 
burnt  into  ashes:  so  tlie  army  abiding  at  Maliana- 

VOL.  I.  u 


290  MAHAWANSE. 

gakulla  made  publication  of  the  king's  victory,  on 
a  successful  day,  throughout  all  the  kingdom,  by 
beat  of  tom-tom.  They  being  rewarded  by  the 
king,  continued  there  to  distribute  justice  to  the 
inhabitants,  in  number  about  12,000 ;  whilst  the 
other  ministers,  who  were  sent  to  the  kingdom 
Rohuna,  continued  at  Cumbo-gam  to  command 
the  forces,  who  fought  bloody  wars,  so  as  to  fill 
the  field  with  bones  and  hmbs,  till  they  came 
to  Hawitakeewatha,  according  to  a  resolution 
made  by  them,  for  the  purpose  of  taking  alive 
the  Queen  Subhala  and  the  chief  leaders,  and  to 
appease  the  kingdom.  The  ministers,  appointing 
chieftains  to  govern  the  several  cities  at  Hawita- 
keewatha, came  to  Kanha-watt,  and  there  furnish- 
ing themselves  with  arms,  advanced  to  the  village 
Kottawanna,  where  they  encountered  the  queen, 
who  was  accompanied  by  great  forces,  and  after 
having  fought  a  hostile  battle,  dreadful  as  an 
earthquake,  by  killing  so  many  enemies  as  to 
cover  the  face  of  the  earth  with  their  limbs,  they 
took  the  queen  captive,  and  brought  her,  with  as 
many  others  as  were  taken  prisoners ;  also  setting 
sentries  to  watch  her  property;  and  then  they 
made  peace  with  the  country. 

The  ministers  then  holding  a  council  to- 
gether, determined  to  regulate  the  country  by 
})unishing  the  traitors  and  rebels,  and  rewarding 


MAHAWANSE.  291 

and  promotinpj  the  faitlifiil  and  honest  people, 
according  to  the  intent  of  their  lord  the  king, 
which  they  carried  into  effect  in  a  most  just  and 
lawful  manner,  by  inflicting  divers  sorts  of  pu- 
nishments on  the  wicked,  such  as  putting  them 
on  the  spit,  branding,  tormenting  to  confess,  &c. ; 
and  rewarding  the  faithful  with  both  riches  and 
promotions  in  rank,  as  they  deserved,  according 
to  their  respective  circumstances. 

The  King  Parackramabahoo  being  informed 
thereof,  he  felt  great  joy,  and  issued  orders  to 
them,  saying,  "  Send  the  Queen  Subhala,  and 
the  ministers  taken  prisoners,  up  to  me,  care- 
fully, in  the  first  instance ;  and,  on  your  return 
here,  having  first  completed  all  the  due  arrange- 
ments in  appointing  fit  persons  to  administer 
justice  and  to  protect  the  country,  take  those 
innumerable  pious  priests  who  were  there  with 
you,  and  make  your  appearance  before  me,  in 
a  fortunate  day  and  hour."  Accordingly  they, 
settinij  off  from  llohuna,  returned  to  the  citv 
Polonnaro  with  great  triumph,  and  attended  at 
the  royal  palace  in  a  numerous  body,  and  made 
their  obeisance  to  that  mighty  monarch. 

In  this  manner  the  King  Parackramabahoo, 
who  was  distinguished  for  his  valour,  wisdom, 
bravery,  &c.  completely  settled  all  the  disputes, 
rebellions,  and  connnotions,  in  the  kingdom  of 


292  MAHAWANSE. 

Rohuna,  and  restored  peace.     The  end  of  the 
seventy-fourth  chapter  of  Mahawanse. 

The  sin  and  misery  of  the  wretched  nation 
of  Rohuna  not  being  terminated  as  yet,  they, 
in  the  eighth  year  of  the  glorious  reign  of  this 
great  monarch,  had  the  misfortune  to  break 
out  again  into  a  rebelhon ;  and  this  having 
reached  the  king's  ear,  he  sent  a  very  great 
force,  under  the  command  of  several  of  his 
most  experienced  generals,  against  that  king- 
dom, and  having  subdued  the  enemy,  as  before, 
by  numerous  great  battles,  once  more  he  re- 
stored peace  to  that  country.  And  in  the  16th 
year  of'  this  king's  reign,  another  commotion 
arising  in  and  about  Matura,  he  hkewise  sub- 
dued them  by  his  brave  soldiers,  and  gave  peace 
to  that  country  also. 

The  King  Parackramabahoo,  equipping  hun- 
dreds of  ships  with  seamen  and  soldiers,  ammu- 
nition and  provisions,  &c.  sent  them,  under  the 
command  of  his  brave  ministers,  in  an  expe- 
dition of  war  against  several  parts  of  Jambu- 
dwipa,  or  the  continent.  One  of  those  ships 
sailing  to  the  island  Kakha,  landed  their  forces 
there,  and  conquered  that  island  by  a  formidable 
battle;  and  they  even  brought  a  number  of 
natives  of  that  island  alive,  and  produced  them 


MAllAWANSK,  29.'3 

to  tlie  king.  Five  of  these  ships  saihiig  to  the 
Aramana,  and  landing  their  forces  at  the  port 
Koosuma,  and  there  fighting  a  most  treniendons 
battle  against  the  enemy,  and  putting  thousands 
of  the  brave  officers  and  soldiers  of  the  enemy  to 
the  sword,  and  taking  many  of  them  [)risoners, 
they  conquered  that  country,  killing  the  king 
in  the  battle.  Tlie  commander-in-chief  of  tlie 
forces  of  the  King  Paracki'amabahoo  visiting  that 
city,  riding  on  the  back  of  an  elephant,  pro- 
claimed throughout  the  said  city,  that  it  was 
smrendered  to  the  forces  of  his  Lanka  majesty, 
and  the  citizens  must  acknowledge  his  majesty 
as  their  king. 

Some  hundred  of  ships  which  were  well 
equip])ed,  l)oth  in  forces  and  amnmnition,  sailing 
to  Madhura-pura,  found  the  enemy  l)arricade(l 
on  the  shore,  to  oppose  the  landing  of  his 
majesty's  forces;  but  they,  having  equipped 
themselves  with  necessary  weapons  of  war, 
effected  their  landing,  ])y  some  hundreds  of 
boats,  at  the  port  Talatchilla,  in  tlie  kingdom 
Tandy,  whilst  the  enemies  were  ])ouring  over 
them  a  heavy  shower  of  arrows,  and  tliere 
they  fought  five  terrible  battles;  and  then,  pur- 
suing the  enemy,  and  killing  thousands  of  their 
foes,  they  took  a  considerable  booty  of  horses 
from  them  ;  and  thus  concpiering  Ramiswer,  they 


294  MAHAWANSE. 

encamped  themselves  there.  The  enemy  rein- 
forcing themselves,  fought  ten  most  dreadful  bat- 
tles there ;  and  in  the  last  and  most  considerable 
of  which  they  pursued  the  enemy  with  six  of  their 
generals,  namely,  Maigha  Naratunga,  Brakma 
Maharaja,  Elan  Keya-raye-raye,  Ottharaeraye, 
Elyeya-raye-raye,  and  Pansia-raye-raye,  a  dis- 
tance of  four  gows,  killed  thousands  of  them, 
and  captured  their  horses.  They  also  overtook 
great  numbers  of  them,  who  had  fled  wildly  to 
the  village  Cundukula,  and  killed  some  of  them, 
putting  them  on  spits,  and  so  conquered  the 
kingdom. 

King  Parackramabahoo  resolving  to  get  all 
the  cupolas  in  Lanka,  which  were  destroyed  by 
the  dhamilas,  repaired  by  themselves,  brought  a 
great  number  of  them  over  to  Lanka,  and  caused 
the  cupola  of  Ruanwelly  to  be  repaired  by  them. 
And  after  the  said  work  was  over,  he,  with  a 
view  of  performing  the  puja,  or  the  ceremony  of 
that  cupola,  repaired  himself  to  Anuradapura, 
followed  by  the  ministers  and  other  attendants, 
assembled  a  great  number  of  priests  of  Lanka, 
and  treated  them  with  sew-pasa ;  and  on  a  cer- 
tain day  it  pleased  his  majesty  to  order,  by  ad- 
vertisement, that  all  the  city  should  be  elegantly 
ornamented,  and  the  citizens  to  attend  the  next 
day,  being  the  full-moon  day,  with  flowers,  spi- 


MAHAWANSE.  295 

ceries,  and  ofi'erable  things,  to  the  great  cupola 
Ruanwelly ;  and  accordingly,  on  the  following  day, 
his  majesty,  having  most  magnificently  dressed 
himself,  like  a  god,  and  attended  by  a  great 
number  of  beautiful  women,  richly  dressed,  like 
goddesses,  ministers  of  state,  and  every  other 
sort  of  attendants,  fdling  the  eastern  street  with 
elephants,  horses,  and  carriages,  and  covering 
the  sky  with  umbrellas,  tapestries,  flags,  &c., 
and  the  whole  city  resomiding  with  various 
kinds  of  nuisic,  and  attracting  the  attention  of 
numerous  spectators,  and  brightening  the  whole 
with  the  glittering  golden  boxes,  flagons,  lans, 
golden  pots,  and  other  vessels,  &c.,  arrived  at  an 
apartment  near  the  cupola  Ruanw^elly,  called 
Wadha-Mandeara,  when  hundreds  of  priests  as- 
sembled thither,  and  surrounded  the  cu])ola,  so 
that  it  was  surrounded  as  by  a  coral  wall.  His 
majesty  then  ha^nng  set  up  a  golden  top  in  the 
cupola,  producing  to  the  world  a  most  brilliant 
appearance,  he  offered  that  night  the  lights. 
Thus  the  KingParackramabahoo  perfonued  many 
})ujas  or  offerings  to  the  great  cu])ola  Ruanwelly, 
and  returned  back  to  his  city  Polonnaro. 

His  majesty  next  made  a  city  in  Jaml)i|- 
dwipa,  and  named  it  after  his  own  name,  Pa- 
rackrama  ;  and  made  three  rocky  walls  of  2,400 
cubits  high,  that  it  might  last  long ;  and  three 


296  MAHAWANSE. 

great  ditches,  like  seas,  with  twelve  gates,  and  a 
large  house  with  four  halls,  and  lived  there. 

King  Kulesekara  Pandya  having  detached  very 
gi'eat  dhamila  forces  to  Lanka  against  Parackra- 
mabahoo,  at  fifty  different  times,  and  not  suc- 
ceeding in  any  of  those  great  battles,  and  as  the 
people  of  Lanka  in  their  turn  fought  innumer- 
able dreadful  battles,  at  various  times,  in  various 
places,  and  completely  defeated  them  by  killing 
lacses  of  brave  dhamila  soldiers,  and  appropri- 
ated immense  riches,  elephants,  and  horses,  as 
booty,  the  King  Kulesekara  at  last  came  over  in 
person,  with  a  numerous  army,  and  fought  a 
most  dreadfiil  battle,  but  in  which  battle  also 
being  defeated,  he,  his  ministers,  and  the  sol- 
diers, entered  a  castle,  and  secured  themselves 
there  by  shutting  up  all  the  great  and  small 
gates ;  but  the  ministers  and  the  soldiers  of 
Lanka  forcibly  entered  the  same,  by  breaking 
down  gates  and  batteries,  and  killed  a  great 
many  brave  soldiers.  Then  the  King  Kulese- 
kara, being  exceedingly  terrified  at  that  event, 
fled  himself,  by  opening  the  eastern  gate,  without 
regarding  even  the  clothes  he  had  on :  whereupon 
the  brave  soldiers  of  Lanka,  killing  and  pursuing 
a  great  many  dhamilas,  took  a  valuable  booty, 
including  the  elephants  and  horses,  and  made  a 
great  rejoicing  of  triumph,  by  running  and  jump- 


MAUAWANSE.  297 

ing  backward  and  forward,  and  slioiiting  victo- 
riously, clapping  of  hands.  Jay  at  Wyejanayeka, 
a  minister  who  was  abroad  on  an  expedition  of 
war,  then  returning  to  Lanka,  made  his  appear- 
ance before  the  king.  Thus  the  enter})riscs  of 
the  people  who  had  connnitted  charitable  deeds, 
and  were  distinguished  hi  wisdom,  bravery,  &c. 
were  fulfilled  as  the  increasing  moon.  The  end 
of  the  seventy-fifth  chapter  of  INIahawanse. 

King  Kulesekara,  who  escaped  at  the  above- 
said  battle,  took  shelter  at  the  rocky  battery 
Tondama,  where  he,  being  reinforced  with  a 
numerous  army,  marched  against  Lanka,  and 
fought  a  great  battle  ;  at  which  time  also  he 
was  defeated  as  usual,  and  pursued  to  his  own 
countiy  of  Soly  or  Coromandel,  where  the  peo- 
ple of  Lanka  fought  several  battles  at  several 
villages,  and  killed  thousands  of  dhamilas.  They 
again  fought  a  terrible  battle  against  an  innumer- 
able body  of  the  enemy,  who  were  encamped 
from  Tirij)pottoro  up  to  Amarawaty,  being  a 
space  of  three  gows,  and  entered  Amarawaty  by 
storm,  and  setting  fire  to  a  great  liouse  of  three 
stories  high,  and  many  other  houses,  and  two 
castles,  they  subdued  the  natives  of  that  ct)untry, 
and  proclaimed  the  orders  of  Parackramabahoo 
there.      They  ha\ing  fought  many  more  battles 


298  MAHAWANSE. 

at  various  places,  returned  to  Madhurapura,  and 
encamped  themselves  there. 

King  Kulesekara  renewed  his  war  in  various 
further  instances,  at  different  places,  but  he  was 
every  where  defeated  by  the  people  of  Lanka,  as 
usual ;  and  so  the  people  of  Lanka,  conquering 
both  the  Soly  and  Pandy  countries,  estabhshed 
the  government  of  Parackramabahoo,  and  minted 
the  coin  of  that  country  in  his  name,  and  sent 
over  a  great  number  of  men,  elephants,  and 
horses,  which  they  had  captured,  to  Lanka.  At 
that  time  the  King  Parackramabahoo  gave  a 
great  feast  to  the  brahmans  called  Sarwatialika, 
in  honour  of  his  conquering  the  kingdom  Pandu. 
End  of  the  seventy -sixth  chapter  of  Maha- 
wanse. 

King  Parackramabahoo,  the  Lord  of  Lanka, 
having  thus  ended  the  commotions  and  dangers 
of  Lanka,  and  restored  peace  throughout  the 
same,  being  sohcitous  to  improve  the  Budhu's 
religion,  gathered  all  the  priests  of  Anuradapura 
and  elsewhere,  who  had  a  complete  know- 
ledge of  the  three  degrees  of  Budhu's  doctrine 
by  heart,  to  his  city  Polonnaro,  and  made  strict 
examination  of  all  the  priests  as  to  their  know- 
ledge and  behef  of  the  Budhu's  religion,  under 
the  superintendence  of  the  great  priest  Causypa, 


MAHAWANSE.  299 

as  Kiiifij  Darmasoka  did  under  the  superintend- 
ence    of   the     great     priest    Moggaly    Puttee. 
Then  the  false  and  infidel   priests  whom  they 
found  among  them  were  partly  stripped  of  their 
priesthood  and  the  garment  and  made  conmion 
men,  and  partly  banished;   and  so   he  cleared 
those  abuses.     Next  to  which  he  established  a 
great  court  of  justice ;    and  as  the  rock  Maha- 
mera  is  lifted  up  and  gathered,  he  gathered  all 
the  priests  of  the  temples,  who  fi'om  the  time 
of  the  King  Abhaya  had  been  divided  into  se- 
veral sects,   and   reconciling   them   with    great 
difhculty,  appointing  qualified  ones,  under  the 
precedency  of  the  high-priest  Kaxapa,  to  decide 
all  the  dissensions  that  arise  among  them  from 
time  to  time  ;  dismissing  the  guilty,  and  reward- 
ing the  faithful,  >vith  instruction  to  them   not 
to   abuse   their  religion   for  the   sake   of  gain : 
he  thus,  by  great  endeavours,  reformed  the  re- 
ligion.    This  was  effected  through  tlie  medium 
of  the  priests  of  the  great  temples,  by  convert- 
ing   the    priests    of  the    temples   AbhayagiiTe 
and   Jaytawana,   who    had   subverted    the   true 
religion   into    the   false   doctrine    of  Wytoolya- 
wada.      He  then,  in  conciurence  with  his  chief 
ministers,  conducted   the   priests   to    the   royal 
botanic    garden,   got   them    settled   tliere,    and 
treated   them  yearly  with  all  necessaries ;    and 


300  MAHAWANSE. 

then,  leading  them  into  the  elegant  pavilions, 
prepared  upon  rows  of  boats,  ranged  in  the 
midst  of  the  river,  caused  therein  to  be  solem- 
nised the  ceremony  Upasampeda,*  offered  them 
valuable  costly  robes,  and  other  necessary  arti- 
cles ;  and  afterwards  made  the  temple  Maha- 
wahari  equal  to  the  temple  Jaytawana  in  mag- 
nificence :  he  also  built  for  the  use  of  the  pious 
and  virtuous  priests  who  live  therein,  eight  costly 
houses,  of  three  stories  high,  and  a  most  costly 
one  for  the  high-priest  Sairie-puttra,  consisting 
of  several  apartments ;  an  image-house,  of  three 
stories  high,  furnished  with  fine  images ;  seventy- 
five  common  houses,  with  as  many  elegant 
image-houses,  of  two  stories  high ;  178  small 
houses;  thirty-four  gates;  two  libraries;  many 
rooms  of  different  sizes  and  occasions;  a  trian- 
gular image-house  of  bricks,  beautifully  painted 
with  the  figures  of  flowers,  gods,  brachmas,  &c. ; 
a  great  repository  of  relics,  hewn  in  a  rock, 
and  carved  therein  the  shapes  of  lions,  mer- 
maids, birds,  &;c.,  ornamented  with  columns, 
steps,  and  gates ;  three  preaching  halls ;  one 
cupola,  called  Dheirgha-neckha  ;    eight  dining- 


*  This  was  the  burning  of  the  various  priests'  bodies, 
and  forming  them  into  dawtoos,  which  had  been  preserved 
for  that  purpose. 


MAIIAWANSE.  .*?01 

rooms ;    eighty-five  hot-houses  ;    1 78  necessary- 
rooms,  &c. 

Tims  he,  purifying  the  inward  fdtli  of  the 
hypocrite  priests  by  the  i)ower  of  sincere  faith, 
made  eight  baths  for  their  external  purification, 
in  rocks,  consisting  of  steps  and  stone  colunuis, 
&c.,  such  as  Wadha,  Guha,  Padunia,  Hadha,  &c. 
to  be  encompassed  with  walls,  independent  of 
about  520  dwelling-houses,  at  Jetewana,  wherein 
he  estabhshed  the  priests,  with  their  attendants, 
to  remain ;  and  a  house  called  Audauhana ;  and 
a  three-story  house,  with  many  apartments  and 
halls,  built  of  stones,  near  the  former,  for  the 
use  of  the  most  faithful  high-priest ;  forty  long 
lodging-houses,  with  as  many  subordinate  rooms ; 
eight  common  edifices,  and  six  walls  as  of  coral, 
-with  gates;  thirty-four  fire-rooms;  also  two  cu- 
polas, called  Soobhaddra  and  Roopawattie,  en- 
circled with  two  walls  ;  a  large  image-house  of 
five  stories,  called  Lankhatilleka,  consisting  of 
many  a})artments  and  halls,  built  of  stones,  de- 
corated with  various  shapes  and  figures,  such  as 
flowers,  gods,  brachmas,  &c.  and  placed  an  image 
of  Budhu  in  it,  in  a  standing  posture,  like  the 
living  Budhu. 

The  king,  with  a  view  to  build  a  sacred 
house  of  twelve  stories  high,  for  n  certain  reli- 
gious function  of  the  juiests,  together  witli  a  like 


302  MAHAWANSE. 

image-house,  and  many  apartments  and  halls, 
&c.  called  Budha-seima-prasadha,  prepared  the 
foundation  in  due  manner;  and  he,  being  at- 
tended by  a  great  body  of  people,  consisting  of 
high  ministers,  women,  &c.  came  to  that  temple ; 
and  whilst  the  feast  of  that  occasion  was  cele- 
brated by  the  society  of  priests,  with  their  chief 
Kaxapa,  with  great  luxury,  followed  by  the 
sounds  of  music,  songs,  and  shouts  of  huzzas, 
the  king  took  a  plough,  with  which  he  marked 
the  spot  proposed  for  it,  and  the  priests  accord- 
ingly built  three  small  and  one  capital  wall 
round  the  space  which  extends  from  the  eight 
corners,  such  as  east,  &c.  to  the  house  of  Lankha- 
tilleka,  by  a  measure  of  five  cubits'  beam,  being 
measured  by  degree  in  44,  51,  88,  36,  35,  38, 
57,  45,  and  66 ;  so  it  extends  from  the  southern 
rock  fifty-eight  beams  ;  from  the  northern  rock, 
called  Wydhyadhara,  fifty  beams ;  and  the  house 
made  therein  was  in  length  five  and  in  breadth 
thirteen  beams,  and  the  hall  thereof  in  length 
six  and  in  breadth  fifty  beams,  and  the  wall 
of  the  high  priest's  house  in  length  twenty 
and  in  breadth  eight  cubits :  so  the  same  being 
completed,  was  given  to  the  priests  with  Ata- 
pirikara,  or  the  eight  sorts  of  articles  useful  for 
priests. 

The   king   also   made   a   southern    garden. 


MAHAWANSE.  303 

wherein  he  erected  twenty-two  lodging-houses, 
and  as  many  long  houses  of  two  stories  high, 
twenty  fire-rooms,  forty-one  common  houses, 
of  two  stories,  two  walking-halls,  and  a  wall 
of  ten  gates,  each  having  a  preaching-hall ;  and 
the  same,  with  all  useful  articles,  he  offered 
to  the  priests ;  and  made  a  northern  garden  in 
the  same  manner;  three  rooms  at  the  comers 
of  the  great  cupola,  hewn  out  of  a  rock,  one  of 
which  is  called  Widdhyadera;  and  of  the  two 
others,  one  contained  the  Budhu  images  in  a 
sitting  posture,  and  the  other  in  a  lying  posture, 
made  of  the  same  substance  by  stone-cutters ; 
a  cupola  remarkable  for  its  largeness,  which  sur- 
passed other  cupolas,  in  height  1300  cubits, 
rivalling  the  second  Mahamera;*  and  the 
same  being  done  by  the  three  sources  of  power, 
namely,  the  power  of  rahatoons,  the  power  of 
gods,  and  the  power  of  the  king,  he  named  it 
Dhamilamaha-chyttyah,  because  the  same  was 
made  by  the  captive  dhaniilas,  who  were  taken 
in  the  war. 

He  built  also  the  temples  called  Kssi-pathana 
and   Jatendhana,  at    the    city   Syakha-nandlia ; 

*  The  great  rock  which  is  the  support  of  the  heavenly 
kingdom  of  Sakkraia. 


304  MAHAWANSE. 

and  the  temple  at  the  place  called  Raje-wasie- 
Chujanga,  and  a  three-story  house  in  the  repo- 
sitory, containing  three  images  of  Budhu,  neatly 
wrought ;  and  a  house  of  two  stories  with  nice 
work,  two  long  houses,  four  gated  walls,  eight 
common  edifices,  one  preaching-hall,  one  walk- 
ing-hall, eight  fire-rooms,  six  secrets,  one  bath, 
one  stone  wall  round  the  premises,  and  a 
garden  for  the  general  use  of  the  priests ;  and 
the  same  he  did  in  the  cities  Sinhapoor  and 
Sakha. 

This  mighty  monarch  also  erected  the  temple 
Kusinara ;  and  near  the  repository  house  thereof 
he  made  an  image-house  of  three  stories  high, 
three  long  houses,  one  preaching-hall,  one  walk- 
ing-hall, sixteen  common  edifices,  three  gated 
walls,  six  fire-rooms,  and  one  temple  called  Wel- 
lowana.  At  the  subordinate  city  called  Wieje- 
tha,  he  built  three  image-houses  of  three  stories 
high  each,  with  net-works ;  one  cupola,  one  walk- 
ing-hall, one  house  of  two  stories  high,  four  gated 
walls  round  them,  four  long  houses,  one  small 
house,  one  fortress,  one  dining-room,  one  preach- 
ing-hall, seven  fire-rooms,  and  many  other  temples, 
to  stand  at  every  gow's  distance,  each  of  them 
containing  image -houses,  walls,  preaching-halls, 
&c. :  also  one  temple  for  the  use  of  pious  priests. 


MAHAWANSE.  805 

called  Rupilla ;  one  elegant  house  of  two  stories 
liigli,  four  long  walking-halls,  four  long  houses 
of  two  stories  high,  one  house  consisting  of  many 
a})artnients,  huilt  with  stones,  four  connnon 
houses,  &c. :  so  he  offered  the  same  to  the  priests, 
with  other  articles  useful  to  them. 

The  king  having  sent  a  certain  minister  to 
renew  and  repair  the  ruins  which  aforetimes  had 
been  sustained  at  the  city  Anuradha,  by  the  dha- 
milas,  and  which  had  been  found  impracticable  by 
many  other  kings,  caused  the  cupola  Iluanwelly, 
of  120  cubits  high,  to  be  repaired  completely ;  and 
three  other  cupolas,  namely,  the  Bhayagirie,  of 
I'tO  cubits  high  ;  the  Jetewana,  of  IGO  cubits  high; 
and  Meressa-wattie,  of  eighty  cubits  high,  which 
also  had  been  knocked  down  by  the  dhamilas,  and 
were  overgrown  with  wood,  and  frequented  by 
wild  animals,  such  as  tigers,  bears,  &c.  As  the 
same  had  been  the  field  where  the  entrenchments 
were  raised  in  the  former  wars,  he  cleared  off  the 
woods,  and  rebuilt  and  whitewashed  the  same ; 
and  also  rebuilt  the  temple  Lowa-maha,  which 
is  on  each  side  100  cubits  high,  by  raising  up 
the  1000  pillars  of  rock  ;  and  pre])ared  all  the 
hundreds  of  stores,  and  other  edifices  ;  which 
being  all  neatly  done,  in  a  wonderful  manner, 
together  with  sixty  large  houses,  and  the  wall 
round  the  city,  he    built  many    other   edifices 

VOL.  I.  X 


306  MAHAWANSE. 

and  an  almonry,  and  then  he  offered  up  his 
alms. 

Then  having  restored  all  the  ruins  of  Thupa- 
rama,  &c.  he  also  repaired  the  defects  of  the 
sixty-four  cupolas  at  Myttyagirie. 

It  is  therefore  to  be  observed,  that  if  such 
wise  men,  who  possess  such  great  wealth,  have 
so  highly  interested  themselves  in  good  deeds, 
what  man  would  delay  in  performing  such 
deeds  ?  and  therefore  all  wise  men  ought  to 
follow  the  example.  The  end  of  the  seventy- 
seventh  chapter  of  Mahawanse. 

King  Parackramabahoo,  with  a  view  of  se- 
curing his  country  from  being  subjected  to  a 
famine,  made  numerous  gardens  of  fruit-trees  at 
many  parts  of  the  city.  Among  the  rest,  he 
made  a  large  garden,  consisting  of  one  lacse  of 
fruit-trees  of  each  sort,  and  named  it  Unwartha, 
which  he  offered  for  the  use  of  the  priests  in 
general,  in  addition  to  two  great  tanks  called 
Gooha  and  Silaw,  that  they  might  bathe  in  them 
in  the  warm  weather.  He  also  made  the  fol- 
lowing capital  gardens  for  the  use  of  his  sub- 
jects, the  Cingalese,  namely,  Diepu,  Maigha- 
warna,  Chittalata,  Missaka-Rajanareya,  Sanka- 
tilika,  Tiloka-nundanu,  Vanarakaru,  Yamessawa, 
Manchura,   Nermittapura,  Jangabhara,   Pooma- 


MAHAWANSE.  307 

wadluma,  Sansaurapalii,  IMiarosukii,  Sawlipot- 
tee,  Soma-iKitha,  Stliannakonka,  Otterii-kura, 
Blmrokucha,  Puliichory,  Kridacurii,  Puiulawae- 
vana,  Raniiswara,  Santhosa,  Cniiitaniany,  and 
Pracliiera. 

This  gi*eat  king  erected  in  many  parts  of  his 
kingdom  101  cupolas,  300  image-rooms,  476 
images  of  different  sizes,  besides  6100  image- 
rooms,  and  seventy-three  cupolas,  which  he  had 
repaired ;  and  he  also  built,  for  the  reception  of 
priests  that  resort  thither  from  the  four  directions, 
230  lodging  apartments,  fifty  preaching,  and  nine 
walking-halls,  with  144  gates,  and  192  rooms  for 
the  purpose  of  offering  flowers,  &c.,  also  thirteen 
temples,  with  sixty-seven  walls.  He  also  built, 
for  the  use  of  strangers,  twelve  apartments  and 
about  230  halls;  and  he  repaired  about  thirty- 
one  preaching-halls,  and  hewed  out  temples  in 
thirty-one  rocks,  and  built  five  gi*eat  apartments, 
and  fifty-one  rest-houses  for  strangers ;  repaired 
eighty-one  temples,  and  dug  out  many  lakes  ; 
erected  many  tanks  for  the  benefit  of  agri- 
culture in  many  i)arts  of  the  country,  together 
with  the  in-eat  lake  Parackrama  -  Samodrava, 
which  is  like  a  sea,  and  the  lakes  Parackrama- 
talaka,  Mahindo-talaka,  Aikaha,  Parackrama  Sa- 
gara,  Kotthaka  Budhu,  and  Niggharaya. 

This  great  king  also  made,  in  various  parts 


308  MAHAWANSE. 

of  this  island,  1470  ponds,  and  about  300  pools, 
with  rocky  steps,  and  repaired  an  immense 
number  of  old  lakes,  such  as  Mainhara,  Maha- 
dareyallaka  Swarna,  Dureotissa  Kalo,  Brahma- 
grama,  Nale-kaira,  Maha-stambha,  Rohera  Giri- 
talaka,  Kumbhala,  Sobha  Kauna,  Padie,  Katie, 
Pattapasana,  Mahana,  Mahanama,  Mustaka, 
Wadhana,  Mahoedatha,  Kaunagama,  Dwaracha- 
wala-hassa,  Suramana,  Pansangauma,  Kaulawal- 
he,  Kaukalhe,  Angagrama,  Hillapattaka,  Khaudu, 
and  Madoga,  together  with  an  additional  number 
of  467  small  lakes,  and  1,395  great  lakes.  This 
king,  stopping  the  water-course  of  the  river 
Caura  by  erecting  a  rocky  bank  across  it,  drew 
its  water  into  various  directions  in  the  followino: 
manner :  the  water  running  through  the  mouth 
Mukara,  enters  the  Amuna*  Gambhura;  the 
water-course  that  runs  towards  the  forest  Maha- 
maigha,  enters  the  Amuna  Haimawattie ;  the 
water  that  runs  through  the  drain  Panalie, 
enters  the  Amuna  Neelawahausie ;  the  water 
that  runs  through  the  drain  Keelakara,  runs  to 
the  Amuna  Salalawotie ;  the  water  that  runs 
through  the  drain  Wettawatie,  enters  to  an 
Amuna  of  the  same  name ;  the  water  that  runs 

*  An  enclosure  made  of  high  banks  to  keep  water  in  for 
the  use  of  agriculture. 


MAHAWANSE.  309 

towards  tlie  soiitli  throufrh  a  spout,  enters  tlie 
Aniiina  Tuiiglia  diaddra ;  tlie  water  that  runs 
tlirounh  the  drain  Mungala,  Ibnns  a  river  of  the 
same  name ;  the  water  that  runs  through  the 
drain  Muncliydwara,  enters  the  Amuna-champa; 
and  the  water-eourse  of  the  hike  Toya,  in  its 
way  to  tliat  of  Poomardhama,  forms  itself  into 
another  lake,  called  Saraswatie ;  the  water- 
course that  runs  to  the  west,  enters  into  the 
Amuna  Wenowatie  ;  the  water-course  that  runs 
from  the  lake  Pornawardliana,  towards  the  west, 
enters  the  xA-muna  Yauma ;  the  water-course  that 
runs  towards  the  north,  enters  the  Amuna  Sa- 
rablioo ;  the  water-coiu'se  that  runs  tlu'ough 
the  great  garden  Laksayanaya,  enters  into  the 
Amuna  Chandra-chaga ;  and  the  water-course 
that  runs  through  the  great  temple  Jaitawana, 
enters  the  Amuna  Narmeda ;  and  the  water- 
course that  runs  from  it  fomis  into  tlie  Amuna 
Peranyana,  which  falls  to  the  north  ;  the  water- 
course Avliich  runs  from  the  lake  Aiiotalha,  de- 
livers itself  into  the  Amuna  lihagerie,  and  from 
thence  it  runs  to  the  south,  and  is  delivered  into 
the  Amuna  Awartha-ganga  ;  the  Amuna  Tamhra- 
Parna,  which  runs  to  the  north  from  the  tank 
Ambala;  the  Amuna  Acherewata,  which  fell  to 
the  west  from  the  river  Mawallie  (which  is  the 
relief  of  famine),  runs  from  it  to  the  east,  and 


310  MAHAWANSE. 

forms  itself  into  the  Amima  called  Gomathie ; 
and  the  Amuna  Maha-paharanee,  which  fell  to 
the  north ;  the  Amuna  Satharuddha,  which  fell 
to  the  east  from  the  river  Acherawatie ;  and  the 
great  tank  which  fell  from  the  southern  water- 
course of  the  same  river;  and  the  Amuna  Ka- 
landie,  which  fell  to  the  south  from  the  same 
river ;  the  Amuna  Kawairie,  which  runs  from  the 
tank  Giritalaka  to  Kaddura-watte-talaka;  the 
Amuna  Somawattee,  which  runs  from  Kaddura- 
watte-talaka;  and  the  Amuna  which  runs  through 
the  village  of  Arimaddha-wiyeya  ;  and  the  water- 
course Godawarie,  which  runs  from  the  river 
Kara,  and  delivers  itself  at  the  lake  Parackrama- 
Sagara. 

He  also  again  renewed  the  ruined  old  lake 
Jaya-ganga,  through  the  city  Anuradha,  and 
made  534  small  Amunas,  and  repaired  3300 
Amunas  which  aforetime  had  been  decayed; 
and  he  made  various  other  things  in  his  coun- 
try, and  the  cupola  Sooti-gara,  at  the  village 
Sooti-gara;  and  a  cupola  of  120  cubits  high,  at 
the  village  Pooga-gama ;  twenty-two  repositories 
of  relics ;  twenty-seven  groves  of  banian  trees ; 
100  image-houses ;  fifteen  caverns  ;  twenty-one 
lodging-houses  for  strange  priests  that  came  from 
the  four  directions;  and  eighty-seven  halls  for 
the  strangers;  about  thirty-one  houses  for  the 


MAIIAWANSE.  311 

piir|iose  of  offering  flowers ;  seven  preaching- 
halls  ;  five  large  walls  round  the  place ;  forty- 
three  images  of  different  sizes,  and  ahout  twenty- 
four  image-houses.  He  again  repaired,  for  })ro- 
pagating  the  foreign  corn,  the  tanks  Galoo  and 
Talgaloo,  and  the  Amuna  Uajienee  Teli})ackha 
Willattakanda,  and  repaired  358  defective  parts 
of  several  old  tanks,  and  thirteen  drains  for  the 
same,  and  raised  dams  to  secure  160  small 
tanks  and  170  decayed  tanks;  and  then  caused 
all  the  works  of  the  villages,  and  other  hahita- 
tions  of  the  country  Rohuna,  to  be  made  up ; 
and  built  a  great  cupola  called  Rathanawalie,  of 
120  cubits  high,  at  the  village  Kirigama,  where 
the  body  of  his  mother  had  been  burnt  to 
ashes ;  and  sixteen  repositories  of  relics,  and 
seven  banian-trees,  and  an  enclosure  for  banian- 
trees  ;  seventy  gardens  of  banian  -  trees ;  also 
forty-three  image-houses,  of  two  stories  high 
each  ;  two  preaching-halls ;  seventy-five  images ; 
thirty -seven  lodging-houses  for  the  strange 
priests  that  resort  from  the  four  directions ; 
forty  -  seven  walls,  with  twenty  gates ;  sixty- 
one  houses  for  strangers;  four  gardens;  three 
images  of  the  expected  Rudhu  Maitri ;  and 
five  dancing-halls,  —  furnishing  them  with  all 
necessaries. 

He    then    repaired    in    the   same    place   the 


312  MAHAWANSE. 

follomng  additional  works;  namely,  170  cu- 
polas, twenty -two  enclosures  for  banian-trees, 
170  large  image  -  houses,  one  repository  of  re- 
lics, seven  houses  containing  images  in  the 
lying  posture,*  forty  dens  in  rocks,  four  tiled 
houses,  four  long  houses,  one  house  of  three 
stories  high,  thirty -one  preaching  -  halls,  120 
lodging-houses,  128  hbraries,  four  houses  for 
strangers,  twenty-four  temples  of  dewetas,  and 
103  gates  in  120  walls.  He  also  made  and  de- 
Hvered  to  the  priests  200  tanks,  such  as  the  tank 
of  the  village  Oorowalla,  and  the  tank  of  the 
village  Pando  Columbo,  &c.  ;  repaired  sixteen 
spoiled  tanks,  eighteen  spoiled  ramparts,  re- 
built 205  ruined  tanks,  built  stone  drains  for 
ten  tanks,  and  forty -four  Amunas  at  different 
parts. 

Thus  the  whole  island  Lanka  was  improved 
and  beautified  by  this  king,  whose  majesty  was 
so  famous  in  the  annals  of  good  deeds,  and  so 

*  Budhu  is  thus  represented  in  the  temple  of  Heetatua, 
in  Ceylon,  which,  at  the  time  of  M.  Cordiner's  visit,  had 
suspended  on  the  walls  the  delineation  of  the  Jutaka  of 
the  Budhu,  in  his  existence  of  Bombadat  Raja.  The 
story  is  given  in  the  "  Doctrines  of  Budhism."  The 
Budhu's  image  reclining  on  a  couch  of  stone,  in  a  tank 
of  water,  is  also  existing  at  Cotamandhu,  the  capital  of 
Nepaul. 


MAHAWANSE.  313 

faitliful  in  the  rcliijnon  of  Budhii,  being  endued 
witli  ])ower,  and  wisdom,  and  hcinp^  the  lineal 
descendant  of  the  royal  tribe  of  Mahasannnatta, 
who  is  styled  Sree  Parackraniabahoo,  being 
the  king  of  kings,  and  whose  fame  extended 
iil)road  as  the  light  of  the  moon.  He,  after 
the  thirty-third  year  of  his  reign,  departed  this 
life,  and  ^^as  regenerated  or  born  anew  as  a 
deweta,  called  Naradewa,  at  the  desert  Hini- 
malla,  to  possess  a  prolonged  life  of  a  whole 
calpa,  or  duration  of  the  world,  and  which  was 
furnished  with  8 1',000  rocks  of  gold  and  silver, 
upon  a  golden  rock  Rangiri,  as  his  abode. 
The  end  of  the  seventy-eighth  chapter  of  Maha- 
wanse. 

Now  the  wise  Prince  Pandita-wijeya-Chako, 
the  nephew  of  the  old  King  Parackramabahoo, 
succeeding  to  the  throne,  and  declaring  himself 
King  of  Lanka,  released  all  prisoners  who  were 
labouring  under  the  misery  of  imprisonment  by 
his  uncle,  the  old  king,  bestowed  u])on  tlicni 
their  respective  lands  and  tenements,  to  please 
them  in  every  resjiect,  and  made  the  city  Polon- 
naro  like  the  kingdcmi  Alekamanda,  or  the  king- 
dom of  the  prince  of  the  devils,  Wassamocjua,  and 
like  Amarawatie,  the  kingdom  of  the  god-king 
Sakkraia  ;  and  he  com])osed  poems  in  the  Palee 


314  MAHAWANSE. 

language,  in  which  he  was  skilled ;  and  this  wise 
king,  after  the  manner  of  his  grandfather.  King 
Wyeja-Chako,  declared  peace  with  the  kings* 

by  sending  them  * 
improved  the 
rehgion  of  Budhu,  by  gi'atifying  the  priests  of 
Lanka  with  necessaries,  indulged  his  subjects 
with  four  sungrahas,  administered  justice  with- 
out revoking  the  ancient  customs,  and  without 
attaining  himself  to  the  four  agathas,  or  the  four 
principal  vices,  treating  honest  men  with  in- 
dulgence, and  the  wicked  with  disgrace.  Thus 
he  endued  himself  with  piety  and  meekness,  nou- 
rished the  priests  constantly,  with  loveliness  and 
reverence  to  the  holy  Tuno-nian,  or  Budhu, 
his  doctrine,  and  his  followers :  the  priests  fur- 
thered his  endeavours,  like  a  bodhi-sutwa,  or 
an  expectant  of  a  Budhuship.  He,  rendering  him- 
self alway  favourable  to  all  men,  and  doing  many 
good  deeds  both  to  the  world  and  the  religion, 
continued  to  reign  no  longer  a  period  than  one 
year,  when  he  was  destroyed  by  a  King  Killen- 
kisda-mihindo,  who  then  usurped  the  throne ; 
but  vengeance  suffering  him  not  to  live  longer 
than  five  days,  he  met  with  the  same  fate  by 
the  revolt  of  the  whole  country,  consisting  of 

*  Here  is  an  hiatus  in  the  original  MS. 


MAIIAWANSE.  315 

ministers  and  brave  soldiers,  who,  risiti^^j  apfainst 
liini,  sii})plied  the  throne  by  the  viceroy  of  the 
King  Kheerti-nissunka-\Nijeya-Chako,  a  native  of 
Cahnga.  He  built  an  elegant  repository  of  relics 
in  stone  at  the  city  Polonnaro,  in  the  course  of 
•sixty  hours,*  and  raised  the  cu])ola  Ruanwelly 
higher,  and  furnished  it  with  ft'ieze -works ;  he 
built  a  temple  in  his  own  name,  consisting  of  100 
apartments,  and  offered  it  to  the  priests,  who 
were  also  supplied  by  him  with  sew-pasa ;  he  re- 
paired the  temple  Daml)alo,  by  plating  the  walls 
with  gold  and  silver  plates,  tiling  it  with  golden 
tiles,  making  seventy-three  images  of  Budhu, 
all  covered  with  golden  plates,  and  named  it 
Rauiiriri-Dambolo. 

He  then  went  and  worshij)ped,  with  his  four 
description  of  forces,  chatur-angarie,f  the  })rint 
of  Budhu's  feet  at  Samantha  -  koota,  or  Adam's 
Peak ;  and  he  ])lanted  gardens  of  fruit  and 
gardens  of  flower-trees,  built  free  inns  for  the 
use  of  the  travellers  throughout  all  ])arts  of 
Lanka ;  and  thus  duly  peHbrniing  many  good 
works,  he  reigned  nine  years. 


*  A  European  hour  makes  two  and  a  half  Cingalese 
hours. 

t  Soldiers  on  foot,  on  horseback,  in  chariots,  and  on 
elephants. 


316  MAHAWANSE. 

He  was  succeeded  by  his  son  Weera-Chako, 
who  did  not  reign  a  longer  period  than  one 
night;  on  his  unfortunate  death,  his  brother 
Weekrama  -  Chako  succeeded  to  the  throne, 
who  hkewise  died  in  the  third  month  of  his 
reign. 

His  brother  Ramedagimg  succeeding  him, 
could  scarcely  maintain  himself  on  the  throne 
nine  months,  when  the  viceroy  pulled  out  his 
eyes,  dethroned  him,  and  supplied  his  place  by 
the  Queen  Leela-wathie,  who  was  the  chief  con- 
sort of  the  gi'eat  king  Parackramabahoo  ;  she 
reigned  uninterruptedly  during  three  years,  when 
the  kingdom  was  surrendered  to  the  King  Sau- 
hasu-malla,  of  the  royal  tribe  Ockakee,  who  was 
vigorous  as  a  lion  ;  but  in  the  second  year  of  his 
reign,  the  minister  having  expelled  him  the 
throne,  he  was  succeeded  by  another  queen, 
Keelanka-wathie,  being  the  chief  consort  of  the 
KingKeerthenissunka;  and  she,  during  her  reign 
of  six  years,  built  a  temple  in  her  own  name,  at 
the  village  Punna-saulaka,  and  appropriated  for 
its  use  lands  containing  paddy  fields,  gardens, 
and  servants,  and  other  necessaries  for  priests ; 
and  another  elegant  temple  at  the  village  Wally, 
which  she  hkewise  offered  to  the  priests  ;  to- 
gether with  many  other  pu])lic  edifices,  built  in 
her  own  name;   and  lands  containing  gardens 


MAHAWANSE.  317 

and  paddy  fields,  servants,  servant-maids,  and 
other  necessaries  for  ])riests. 

Afterwards  an  infant  prince,  Daniia-soca, 
having  been  crowned  in  the  third  month  of  his 
birth,  continned  on  the  throne  only  one  year, 
when  Maniknnga,  a  dhamila  king,  who  invaded 
Ceylon  with  great  forces  from  the  country  Soly, 
or  the  coast  of  Coromandel,  killed  both  the  babe 
and  his  ministers,  and  subdued  the  kingdom ; 
but  many  of  the  ministers,  who  escaped  his  at- 
tack, did  not  suffer  him  to  continue  a  longer 
period  than  seventeen  days  only,  when  he  was 
put  to  death,  and  the  throne  was  restored  to 
the  former  Queen  Leela-wathie,  who  had  reigned 
once  before. 

From  the  commencement  of  her  reign,  she 
had  scarcely  passed  one  year,  when  a  foreign 
king,  called  Loukissura,  invaded  the  island  with 
strong  dhamila  forces,  and  conquered  the  whole 
island  Lanka,  and  stationed  himself  at  the  city 
Polonnaro  ;  l)ut  the  powerful  ministers  of  Leela- 
wathie  were  not  capable  of  ingratitude,  and  they 
bravely  manifested  their  loyalty  towards  her  by 
recovering  back  to  her  the  kingdom  in  the  course 
of  nine  months. 

Scarcely  had  seven  months  passed  when 
another  foreign  king,  Parackramapandu,  invaded 
Lanka,    and    by    the    power   of  his   numerous 


318  MAHAWANSE. 

Pandian  forces,  conquered  the  island  by  ex- 
pelling Leela-wathie,  and  reigned  himself  peace- 
ably for  three  years. 

At  this  time,  the  people  of  Lanka  turning 
themselves  to  become  wicked  and  superstitious, 
lost  the  care  of  the  guardian  gods  of  Lanka.  A 
king  of  the  country  Kaulingo,  called  Magha,  in- 
vaded Lanka  with  24,000  brave  dhamila  soldiers, 
and  began  to  destroy  both  the  country  and  re- 
ligion, by  knocking  down  thousands  of  cupolas, 
such  as  the  great  Ruanwelly,  &c.  making  the 
gardens  and  great  houses  belonging  to  priests 
the  lodgings  and  possessions  of  dhamilas,  con- 
fusing and  degrading  the  casts,  and  making 
the  noblemen  bond -servants,  propagating  the 
heathen  religion  in  the  island,  plundering  the 
property  of  the  inhabitants,  tormenting  the 
people  by  cutting  off  their  limbs,  such  as  the 
arms,  legs,  &c.  So  the  whole  island  was  made 
like  a  house  set  on  fire,  or  like  a  funeral  house, 
causing  still  further  dhamilas  to  plunder  from 
village  to  village.  The  invader  then  taking  the 
King  Parackramapandu  prisoner,  who  was  at 
the  city  Polonnaro,  he  pulled  out  his  eyes, 
and  confiscated  his  property,  consisting  of  pearls, 
precious  stones,  &c.  and  established  his  tyrannic 
government  in  Lanka,  and  appropriated  to  him- 
self all  the  property  belonging  to  Tuno-ruan,  or 


MAHAWANSE.  319 

Budhu,  his  doctrine,  and  his  followers,  the 
priests.  So  he  reigned  twenty-six  years,  com- 
mittini!^  many  abominable  and  infernal  sins. 
The  end  of  the  seventy-ninth  chapter  of  Maha- 
wanse. 

It  is  supposed  that,  by  the  kind  restoration 
of  favour  by  the  gods  in  the  superior  class  of 
Maha-Sakkraia  upon  the  people  of  Lanka,  a 
prince,  called  Kalingu-wejeya-Chako,  being  of 
the  royal  tribe  of  the  King  Sree-sunga-bo,  the 
conveyor  of  the  holy  banian-tree,  brought  up 
at  the  kingdom  Maya,*  having  gathered  a  vast 
number  of  Cingalese  forces,  he  proceeded,  as  a 
beam  of  fire  sprung  up  in  the  dark,  against  the 
enemy,  and  with  hostility  pursued  them  from 
village  to  village,  killing  every  one  of  the  ene- 
my that  he  encountered,  which  obliged  them  to 
leave  the  kingdom  Maya,  and  take  shelter  at 
Pihitty,  where  they  sojourned. 

The  King  Kalingu-wijeya-Chako,  when  he 
had  conquered  Maya,  built  a  city  there,  called 
Jambod-drohnu,  or  Janil)u-dewa,  where  he  set- 
tled himself.  The  ])riests  who  were  scattered, 
as  the  religious  books   were   destroyed  by   the 

*  One  of  three  different  kingdoms  of  Lanka,  viz.  Rohuna, 
Maya,  and  Pihitty. 


320  MAHAWANSE. 

dhamilas  during  the  time  of  the  aforesaid  kings, 
having  preserved  their  priestly  robes  and  beg- 
ging-dishes, came  now  to  Maya,  where  they 
were  supplied  by  the  king  with  the  four  sorts 
of  necessaries  useful  to  priests,  called  sew- 
pasa. 

The  relics  and  the  begging-dish  of  Budhu, 
which  at  the  war  of  the  dhamilas  had  been 
carried  by  the  great  priests  from  the  city  Po- 
lonnaro  to  the  top  of  a  mountain,  which  had  been 
secured  by  the  entrenchment  of  woods,  and  of 
rocks,  and  a  moat  of  water ;  yet,  they  finding  it 
not  safe  enough,  the  same  were  buried  in  the 
heart  of  the  earth,  while  they  proceeded  them- 
selves to  the  kingdom  of  Soly  and  Pandy,  on  the 
continent;  and  on  their  return  to  the  kingdom 
Maya,  in  Lanka,  the  king  hearing  of  the  existence 
of  the  relics  and  begging-dish,  was  exceedingly 
pleased,  and  immediately  proceeding  up  thither 
with  a  vast  number  of  people  and  priests,  con- 
veyed the  relics  back  to  the  city  with  great  cere- 
monies, causing  the  offerings  to  be  made  from  vil- 
lage to  village  with  gi'eat  joy,  as  if  he  had  gained 
the  emperorship  Chackra-warthie;*  and  then  he, 
with  a  view  of  saving  the  same  from  further 
dangers,  made  a  repository,  hewn  out  on  the 

*  Sole  king  of  the  world. 


I 


MAIIAWANSE.  '521 

top  of  a  rock,  so  that  the  same  might  not  be 
injured  by  any  human  power,  erected  walls  and 
gates  around  it,  all  inlaid  with  golden  plates,  like 
a  heavenly  palace  that  had  descended  from  the 
Dewa-Loka ;  adding  many  more  small  and  great 
houses,  walking-halls,  water -pools,  and  gardens, 
for  the  use  of  the  priests,  and  lodged  them  in 
it,  celebrating  a  great  feast  on  the  occasion ;  and 
appointed  priests  to  guard  them,  who  were  sup- 
])lied  with  lands  and  alms,  having  instructed 
them  to  continue  in  their  daily  ceremonies  of 
worship. 

He  also  built  there  a  temple,  by  name  Wijaya- 
soondera-rama,  and  another  at  Wettele,*  and 
rebuilt  the  cupola  of  Calany,  with  its  pinnacle ; 
which  had  been  damaged  by  the  dhamilas,  re- 
paired all  the  images  of  the  temple  of  the  same 
place,  which  had  been  defaced,  and  built  many 
other  temples  at  Maya;  assembled  all  the  priests 
in  Lanka,  who  were  long  dispersed  through 
divers  countries,  and  making  happy  the  meeting 
among  themselves,  caused  them  to  attain  to 
the  high  ([uality  of  the  ])riesthood,  Upesam- 
pada ;  and  whilst  the  feast  was  continued,  which 
lasted  eight  days,  offered  the  jiriests  of  tho 
whole  three  kingdoms  of  Lanka  the  eiglit  piree 
kura. 

*  Now  called  by  the  Dutch  Pasbctaal. 
VOL.  I.  Y 


322  MAHAWANSE. 

The  king   now   being    apprised   of  the   de- 
chning   state    of  both   the    hterature    and  the 
Budhu's  theology  among  the  priests,  in  a  greater 
degree  since  the  books  had  been  consumed  by 
the  dhamilas,  resolved  himself  to  put  on  foot  the 
work  of  propagating  both  ;  because  the  Budhu's 
doctrines,  being  written  in  the  Palee  language, 
which  aforetimes  had  been  borne  by  heart  by 
those  great  learned  priests,  had  been  committed 
to  books  at  the  time  of  the  King  Walagam-abha, 
since  which  the  same  books  had  been  disused, 
as  a  thing  shut   up  in   a  vessel,  without  exer- 
cising them  in  the  minds  of  priests  ;  at  last  the 
books  also  were  lost,  and  thus  the  Palee  doctrine 
of  Budhu  vanished,  like   the   day  without  the 
sun,  and  the  night  without  the  moon.     Thus 
stupid  priests,  who   were  not  acquainted  with 
the  religious  precepts,  and  the  ignorant  people, 
who  lived  in  the  world  like  beasts,  were  made 
themselves  the  objects  of  future  torments. 

The  king,  therefore,  speaking  of  the  doctrine 
of  Budhu  to  his  immediate  attendant  priest, 
Anunda  -  Maha,  said,  "  O  Anunda!  the  84,000 
precepts  of  my  doctrine  which  I  have  delivered, 
should  be  reckoned  as  84,000  Budhus,  who  would 
guide  you  after  me  ; "  and  again  to  the  king-god 
Sakkraia,  ''  O  king  of  gods !  though  one  should 
build    a   house   of  gold   as   big  as   the   whole 


MAHAWANSi;.  JJ2.*] 

Sack-walla,  of  3,()10,:550  yoduiis  in  circumference, 
extending  in  h('ii:;ht  to  the  upjK'nnost  heaven 
of  the  god  Brahma,  and  get  Ihidhus,  Passe- 
Biidhus,  and  great  rahatoons,  seated  in  it,  and 
offer  them  alms  containing  sew-pasa,  the  merit 
thereof  is  inferior  even  to  one-sixteentli  part  of 
the  merits  acquired  by  preaching,  or  causing  to 
be  preached,  a  single  verse  of  my  Palee  doctrine, 
of  three  different  degi'ees,  called  tri-pittaka,  one 
of  which  is  concerning  gods,  one  concerning  the 
laity,  and  the  other  concerning  the  priesthood." 
He  improved  the  84,000  doctrines  of  Bndliu 
during  his  reign,  by  causing  the  same  to  be 
copied  into  books,  paying  the  copiers  the  exor- 
bitant sum  of  84,000  masurans*  as  wages;  and 
he  also  employed  priests  to  teach  the  younger 
and  more  ignorant  of  the  priests,  at  his  own 
expense,  and  he  daily  sujiplied  them  with  every 
necessaiy,  at  his  palace,  except  to  those  of  high 
quality,  who  were  sup])Hed  at  their  own  places  of 
residence  ;  and  so  the  religion  was  inq^roved. 

The  king  having  called  liis  two  sons,  Paraek- 
ramabahoo  and  Bhuwaneka-Chako,  (of  whom 
the  first  was  predestinated  to  be  the  most 
fortunate,  according  to  tiie  judgment  of  the 
astrologers,  who  was  to   overcome  the  enemy, 


*  A  gold  coin. 


324  MAHAWANSE. 

and  exercise  high  power  in  Lanka,  after  having 
made  himself  the  sole  king  thereof,  and  im- 
prove the  Budhu's  doctrine,  and  who  would 
also  obtain  royal  virgins  for  his  consorts  from 
foreign  countries,)  he  made  them  sit  by  him, 
and  having  kissed  them,  he  shed  tears  of  joy ; 
and  as  they  were  educated  in  all  sciences,  he 
sowed  his  first  seed,  namely,  Parackramabahoo, 
in  the  field  Lanka,  or  made  him  king,  after  he 
had  given  him  advice,  and  delivered  to  his  pro- 
tection the  assembly  of  priests,  under  the  presi- 
dency of  the  high-priest  Raxapa,  together  with 
the  relics  and  the  begging-dish  of  Budhu,  and 
all  the  inhabitants  of  Lanka;  and  went  to  the 
world  of  Dewa-Loka,  in  the  fourth  year  of  his 
reign.  The  end  of  the  eightieth  chapter  of 
Mahawanse. 

After  the  happy  coronation  of  Parackrama- 
bahoo, who  was  skilled  in  the  eighteen  arts 
called  Silpa,  and  in  all  sciences,  and  who  subdued 
the  whole  three  kingdoms  in  Lanka,  he  settled 
himself  at  the  city  Jambod-drohna,  appointing 
his  brother  Bhuwaneka-Chako  as  viceroy,  and 
giving  him  one  half  of  his  dominion. 

This  mighty  prince  determining  to  put  an 
end  to  all  abuses  and  tyrannical  oppressions  of 
the  dhamilas,  yet  resolving  to  celebrate  a  feast 


MAHAWANSE.  325 

and  offerings  for  the  relics  and  begging-dish  in 
the  first  instance,  he  brought  the  same  from  the 
place  were  they  were  first  deposited  at  the  rock, 
through  a  road  prepared  wth  spread  caqjets, 
to  the  repository  called  Wijeya-soonderarama, 
which  he  had  built  near  his  palace,  and  placed 
them  upon  a  valuable  seat,  prepared  in  it  for 
that  purpose,  putting  them  in  a  box  made  out 
of  a  precious  stone,  which  was  again  put  in  an- 
other of  gold,  of  the  worth  of  five  lacses,  which 
was  contained  in  another  of  silver,  of  the  size 
of  two  carpenter's  cubits,  made  of  30,000  silver 
coins ;  making  great  ceremonies,  and  hiniselt' 
keeping  daily  the  five  commandments ;  and  in 
weekly  poho,  or  the  holy  days,  the  ten  com- 
mandments of  Budhu ;  giving  alms  to  priests 
four  times  a  month ;  attending  to  hear  the  doc- 
trine of  Budhu  preached  in  the  night ;  and 
keeping  four  lamps  always  lighted,  and  not  to  be 
extinguished,  with  four  sorts  of  oil,  namely,  the 
cow-butter,  the  civet,  the  camphor,  and  the  oil 
extracted  from  the  seeds  called  talla,  —  these 
lamps  to  burn  for  twelve  years'  continuance  ; 
offering  every  day  a  lacse  of  fiowers  of  each  sort ; 
causing  four  daily  almonries,  near  the  repository, 
to  be  supplied  with  various  sorts  of  sweet  cakes : 
so  he  caused  the  feast  of  relics  to  be  perfonned 
hy    the    inhabitants    during    three     successive 


326  MAHAWANSE. 

months.      At   last   he   bathed   himself    in    the 
odorous  water ;  and  in  the  meantime,  offering  a 
lacse  of  lamps  to  be  lighted  with  raw  camphor,  he 
attained  himself  to  the  Budhu's  ten  command- 
ments :  then  he  took  the  relics  of  Budhii  upon 
the  palm  of  his  hands,  resembling  two  petals  of 
a  tank-flower,  and  begged  them  that  a  miracle 
might  be  shewn,  and  instantly  the  relics  ascended 
themselves  to  the  sky,  as  a  moon,  and  displayed 
the  representation    of  Budhu,   brightening   the 
whole  kingdom  with  six  different-coloured  rays, 
namely,  blue,  green,  red,  purple,  yellow,  and  a 
mixture  of  all  colours  ;    and,  in   the  course  of 
seven  hours  and  a  half,  returned  back  to  the 
king's   hands,   assuming    their    original    shape : 
when  all  classes  of  people,  at  that  miraculous 
sight,  being  surprised  and  overcome  with  joy, 
made  the  whole  city  resound  with  their  shouts 
of  huzza    and   thanksgivings,  whilst   the   king, 
who  was  likewise   overwhelmed  with  pleasure, 
cried  aloud  as  a  lion,  in  the  midst  of  the  people, 
saying,  "  The  fruits  of  my  life  have  this  day  been 
obtained,  and  the  merits  of  my  good  deeds  have 
this  day  been    shewn  to  all."     So  he,  offering 
to    the    relics,   also   his    crown    and   sixty-four 
sorts    of  his  royal  apparel,  put  the  relics  into 
the   aforesaid   box,   and   replaced  them   in  the 
repository  with  great  ceremonies  and  offerings. 


MAIIAVVANSE.  327 

with  seven  giims  and  fragrant  odoui's,  during 
seven  days'  continuance.  The  end  of  the  eighty- 
first  chapter  of  Mahawanse. 

From  this  time  the  people  of  Lanka,  who 
had  seen  the  king's  piety  and  virtue,  professed 
themselves  animated  with  a  most  profound 
loyalty  to  him  ;  and  various  kings  of  strange 
countries  hearing  this,  and  })eing  themselves 
aware  that  they  could  not  withstand  his  power, 
sent  him  presents. 

The  king,  who  had  an  anxious  care  to  have 
his  country  well  populated,  abolished  the  laws  in- 
flicting high  ])enalties,  establishing  in  their  stead 
easier  punishments ;  such  as  that  those  who  de- 
served death  or  dej^rivation  of  limbs,  should  be 
punished  with  imprisonment ;  those  tliat  deserved 
imprisonment  or  banishment,  witli  fine ;  and 
those  that  deserved  fine,  with  mere  rej)roof. 

Having  established  his  military  forces,  he 
commenced  liis  intended  war  against  the  dhamila 
enemy,  who  tyrannised  during  Ibrty  years  so 
cruelly  in  Lanka,  by  killing  and  repulsing  thou- 
sands of  his  enemies,  who  were  encam])ed  at 
fifteen  stations,  in  numerous  armies,  as  the  water 
of  the  sea  without  an  enijity  space,  as  elephants 
destroyed  by  lions,  or  snakes  by  guroolus.    They 


328  MAHAWANSE. 

overcame,  however,  twelve  great  attacks  repeat- 
edly and  successively  made  by  the  great  dha- 
mila  forces,  who  were  engaged  once  with  an 
army  of  20,000,  and  again  with  40,000  soldiers, 
having  armed  themselves  with  venomous  wea- 
pons, under  the  command  of  the  dhamila  kings, 
Tambalingam,  &c.  who,  being  thereon  highly 
discomfited,  were  obliged  to  retreat  with  the 
residue  of  their  forces  to  the  city  Polonnaro ; 
when  they  held  a  council,  and  disputed  upon 
the  point,  that  it  was  not  possible  for  them  to 
resist  the  mighty  power  of  Parackramabahoo, 
nor  was  there  any  one  upon  the  earth  that  could 
withstand  his  power,  as  he  had  thoroughly  sub- 
dued even  the  kings  of  foreign  countries,  much 
less  the  people  of  Lanka,  or  what  could  the 
dhamilas  do,  who  must  disperse  at  his  sight  as 
fire-worms  at  the  sight  of  the  sun.  So  they 
resolved  to  flee,  with  their  wives,  taking  with 
them  their  jewels  and  baggage,  containing  silken 
clothes,  and  other  valuable  things ;  but  in  car- 
rying the  same  into  effect  they  were  misled  by 
the  superior  abilities  of  Parackramabahoo ;  for 
as  they,  instead  of  the  eastern  gate  of  the  city, 
passed  through  the  western,  the  Cingalese  armies 
being  stationed  in  their  posts,  encountering  the 
enemy,  thus  carried  the  king's  order  into  com- 


MAIIAWANSE.  329 

plete  execution  in  an  instant,  and  made  prizes 
of  all  their  property,  and  coiujuered  the  whole 
island  for  the  King  Parackraniabahoo. 

In  the  eleventh  year  of  this  king's  reign 
another  invasion  took  place,  by  a  King  Chundra- 
ChanOjWith  strong  dhamila  forces,  called  Chawak, 
who  began  to  ruin  the  country  and  atilict  the 
people  greatly ;  when  the  king,  having  detached 
armies  under  the  command  of  his  own  nephew, 
Weera-Chako,  a  brave  general,  to  encounter 
them,  he  formed  the  army  into  several  wings, 
marched  against  them,  displaying  great  bravery 
and  boldness,  as  the  god  Rawho*  approaches  to 
swallow  up  the  moon  of  the  King  Chundra- 
Chano  in  the  sky.  And  thus  the  two  miglity 
parties  meeting  together,  fought  a  dreadful  battle, 
at  which  Weerabahoo,  the  king's  nephew,  over- 
came his  enemies,  kiUing  and  destroying  them 
like  as  if  a  wood  of  reeds  had  been  crushed  and 
destroyed  by  the  gust  of  a  tempest ;  and  the 
whole  island  was  restored  safe  to  the  king, 
wliose  fame  spread  throughout  Jambu-dwipa,  or 


*  The  planetary  monster  called  Rawho,  who  is  supposed, 
on  every  eclipse,  to  endeavour  to  destroy  the  moon  :  hence,  in 
China  and  throughout  Tartary,  in  common  with  every  Budhist 
community,  they  beat  gongs  and  make  hideous  noises  to  drive 
the  monster  away  from  his  prey. 


330  MAHAWANSE. 

the  continent,  fi'om  whence  he  was  suppHed  with 
royal  virgins  for  his  wives,  and  other  gifts. 

The  king  having  proceeded  to  Dew-nuwana,* 
where  the  temple  of  the  god  Wisno  is  situated, 
worshipped  him  by  making  a  divine  feast,  and 
built  many  more  edifices  for  its  use ;  and  then 
returning  to  his  palace,  at  the  city  Jambod- 
drohna,  settled  himself  there,  after  he  had  over- 
come in  all  his  battles,  and  had  recovered  the 
whole  island.  The  end  of  the  eighty-second 
chapter  of  Mahawanse. 

The  king  thereafter  reinstating  all  the  legal 
proprietors  in  the  possession  of  their  respective 
lands  and  tenements,  of  which  they  were  de- 
prived by  the  invasions  of  foreign  enemies,  and 
settling  them  as  before,  and  restoring  all  the  gar- 
dens and  sowing- grounds  of  priests,  the  lands 
belonging  to  the  temples,  the  private  property, 
and  the  lands  belonging  to  the  general  body  of 
priests,  to  their  respective  holders,  enriching  the 
inhabitants,  and  enriching  the  country,  repair- 
ing the  ruins  of  the  temples,  rejecting  all  the 
impudent  and  intemperate  wicked  priests,  thus 
he  rectified  all  the  abuses  of  the  religion ;  and 
then  sending  many  gifts  to  the  country  Soly, 

*   Dondra,  in  the  province  of  Matura. 


MAHAWANSE.  331 

or  the  coast  Coromaiidel,  and  bringing  pious 
SoUian  priests,  who  were  conversant  in  tlie  three 
degrees  of  doctrine  tri-pittaka,  he  propagated  the 
rehgion;  and  also  conducting  liither  a  gi'eat 
priest  called  Dhurmakeerthy,  being  a  rahatoon, 
who  was  one  of  the  sect  that  was  in  the  coinitry 
Tunibha,  by  sending  thither  many  gifts,  such  as 
sandal  wood,  &c.  he  received  him  with  })rofound 
respect  and  great  joy,  and  treated  him  with 
feasts  and  offerings,  supplying  him  constantly 
with  sew-pasa. 

He  then  resolved  to  prosper  the  country 
by  the  building  of  all  the  public  edifices  that 
were  even  intended  by  former  kings,  for  the 
education  of  all  candidates  for  the  religion,  and 
all  sciences  :  he  also  made  a  plantation  for  the 
use  of  the  priests  residing  both  in  deserts  and  vil- 
lages, presided  over  by  eight  high  priests,  consist- 
mg  of  rows  of  fruit-gardens  and  rows  of  flower- 
gardens,  building  in  it  many  elegant  houses,  with 
many  halls  and  a])artments  for  several  purposes, 
such  as  for  their  repose  in  day-time  and  in  night- 
time, and  for  waking,  which  he  delivered  over 
to  the  priests,  witli  many  other  offerings  and 
feastings. 

He  then,  gathering  all  the  pious  priests  that 
were  dwelling  in  the  villages,  pennitted  them 
to  become  hermits  in  deserts,  i^y  treating  tliem 


332  MAHAWANSE. 

with  nourishment,  &c. ;  he  procured  books  from 
Jambu-dwipa  for  the  education  of  the  rehgion 
and  all  sciences,  and  improved  the  village  priests 
in  knowledge,  and  made  them  to  be  skilled 
in  both  ;  he  taught  his  own  brother,  Bhuwa- 
neka-Chako,  the  doctrine  of  tri-pittaka,  or  the 
three  degrees,  and  caused  him  to  preach  to 
the  priests,  to  whom,  in  the  meantime,  he  made 
many  offerings  and  feastings  ;  he  celebrated 
eight  great  feasts  on  eight  different  occasions, 
namely,  on  the  third,  sixth,  eleventh,  twelfth, 
seventeenth,  twenty- first,  twenty- seventh,  and 
thirtieth  year  of  his  birth,  by  constructing  a 
large  hall,  to  be  supported  by  sixty  pillars,  and 
adorned  with  white  linen,  and  then  conducted 
priests  to  it,  treating  them  daily  with  many 
offerings,  and  causing  the  samaneras,  or  the 
priests  of  lower  quahty,  to  attain  the  high  quahty 
of  priesthood  Upesampada,  and  appointing  pious 
learned  ones  to  the  high  priesthood,  offering  them 
many  valuable  treasures,  and  again  to  all  the 
general  body  of  priests,  with  eight  perekards. 
The  end  of  the  eighty- third  chapter  of  Ma- 
hawanse. 

The  king  built,  for  the  purpose  of  repositing 
the  relics  of  Budhu,  a  large  temple  at  the  city 
Serewurdluina,  with  a  high  wall  round  it,  con- 


MAHAWANSE.  333 

taining  many  gates.  It  consisted  of  dwelling- 
houses,  halls,  banian-trees,  cupolas,  gardens, 
image  -  houses,  all  very  neatly  made,  and  the 
city  itself,  which  extended  in  breadth  two  juid 
a  half  gows,  having  levelled  the  ground  as 
smooth  as  the  lid  of  a  drum  ;  and  spreading  white 
sand  upon  the  surface,  hoisted  up  so  many 
tapestries  as  to  keep  off  the  beams  of  the  sim ; 
and  being  adorned  with  plantain-trees,  flowers, 
and  decorated  richly  with  things  on  both  sides 
the  road;  and  ftirnishing  the  empty  space  of 
the  gi'ound  of  the  city  with  royal  arches  at 
every  five  cubits'  distance,  and  at  every  ten 
cubits'  distance,  with  arches  made  of  silken 
stuff,  and  at  every  100  cubits'  space  of  ground, 
with  an  image-house  three  stories  high  each, 
encompassed  with  a  wall,  neatly  decorated.  He 
also  hung  round  the  city  white  tapestries  in  the 
shape  of  the  moon,  and  in  various  other  shapes, 
to  appear  as  if  the  goddesses  were  dancing  in 
the  air ;  and  erecting  a  circular  row  of  halls,  de- 
corated with  transparent  stones,  as  bright  as 
the  heavenly  seats,  and  a  circle  round  the  city 
of  machinery  figures,  in  shape  and  motion  like 
the  god  Brachmas,  and  in  a  dancing  posture,  with 
white  fans  in  their  hands ;  and  another  circle 
of  figures  of  the  dewetas,  which  were  decorated 
with  various  colours,  and  a  circle  of  figures  like 


334  MAHAWANSE. 

elephants,  all  acted  upon  in  the  same  manner, 
to  have  their  motions  to  play  from  one  end  to 
the  other,  so  as  to  please  the  eye  of  spectators ; 
with  many  other  offerings. 

Then  he  caused  all  the  inhabitants  of  Lanka 
to  be  arranged  in  due  order  on  both  sides  the 
road,  in  the  city,  to  the  extent  of  one  gow, 
to  give  shouts  of  huzza  and  shouts  of  thank- 
offerings  to  Budhu,  whilst  the  king  himself, 
arrayed  in  royal  apparel,  mounted  upon  an  ex- 
cellent chariot,  bearing  the  relics  and  the  beg- 
ging-dish of  Budhu  upon  his  head,  and  attended 
by  priests  of  both  orders,  pious  men,  and  others 
attached  to  the  religion,  of  both  sexes,  canying 
flowers,  &c.  conducted  the  relics  through  the  road 
furnished  with  offerings,  such  as  golden  tapestries, 
silver  tapestries,  golden  pots,  silver  pots,  golden 
whisks,  silver  whisks,  golden  boxes,  silver  boxes, 
golden  fans,  silver  fans,  till  they  came  and  placed 
the  box  of  rehcs  upon  the  seat  which  is  in  the 
hall,  decorated  with  transparent  stones,  in  the 
midst  of  the  temple  Seriwardhuna;  when  im- 
mediately all  the  pious  people  offered  to  the  relics 
and  the  begging-dish  of  Budhu  in  the  forenoon, 
with  a  shower  of  flowers  of  all  sorts  and  colours, 
to  be  sprinkled  over  them  ;  and  the  king,  with 
odorous  rice,  suanda  hel,  and  fruits  very  ripe, 
consisting  of  plantain,  mango,  jack,  &c. ;  and  then 


MAHAWANSK.  835 

again  with  various  sorts  of  valuable  things,  and 
in  the  same  manner  to  the  priests,  with  victuals, 
drinkings,  and  with  eight  perekaras,  for  hun- 
dreds of  priests  ;  and  afterwards  offered  so  many 
lamps  to  be  lighted  with  fragrant  oil  and  cam- 
phor oil,  as  to  make  the  whole  space  round  the 
temple  like  the  sky  with  stars;  whilst  many  con- 
tinued in  dancing,  singing,  and  playing  on  the 
five  sorts  of  musical  instruments,  in  the  halls  and 
the  roads,  from  place  to  place ;  and  others  attend- 
ing the  doctrine,  and  preaching  upon  the  seats 
prepared  by  pious  men  from  place  to  place,  giving, 
at  the  rest  of  every  sentence,  shouts  of  thanks- 
giving to  Budhu,  and  saying,  ''  Aho  Budlni !  Alio 
Dhammo !  Aho-sungho  !  or,  O  Budhu !  O  Bud- 
hu's  doctrine !  and,  O  Budhu's  followers,,  the 
priests,  how  dear  and  how  eminent  ye  are !"  so 
the  feast  was  continued  for  seven  days  in  a  most 
luxurious  manner.  He  afterwards  building  a 
great  temple,  offered  it  for  the  general  society 
of  priests ;  and  he  built  a  large  temple  after  his 
own  name,  called  Parackramabahoo,  consisting 
of  many  high  and  elegant  houses  and  halls,  and 
offered  for  its  use  many  lands,  making  great 
feasts.  His  brother  built,  at  the  city  Seriward- 
hana,  a  temple  called  after  his  own  name,  IMuiwa- 
neka-Chako,  consisting  of  many  pubhc  edifices, 
which  he  offered  after  a  great  feast  had  been 


336  MAHAWANSE. 

celebrated.  The  king  built,  at  the  city  Hasti- 
girrie,  a  temple  after  his  own  name,  and  another 
called  Maha-mahinda.  He  repaired  the  defects 
of  the  great  temple  at  Calany,  which  had  been 
built  by  a  king  called  Yattala-tissa,  of  five  stories 
high,  where  he  also  made  a  triangular  image- 
house,  containing  images  of  Budhu  in  the  lying 
posture  ;  and  then  having  erected  a  hall  upon  a 
four-square  rock,  making  it  smooth,  offered  many 
things,  such  as  flowers,  lamps,  victuals,  &c.  once 
a-week.  He  planted  near  that  temple  a  garden 
of  cocoa-nut  for  the  use  of  the  continual  lamp- 
offering;  and  then  the  repository-house,  of  two 
stories  high,  which  had  been  built  at  the  temple 
of  Attanagalla,  by  the  deaf  king  Abha,  in  me- 
mory of  the  King  Sree  Sunga-bo,  who  cut  off  and 
offered  his  own  head  at  that  place  to  a  poor 
almoner,  was  rebuilt  by  this  King  Parackrama- 
bahoo  anew,  making  it  a  golden  house  of  three 
stories  high ;  he  built  another  great  temple  at  that 
place,  upon  the  very  spot  where  the  body  of  his 
father,  the  King  Kalinga-wijeyabahoo,  had  been 
burnt  to  ashes  ;  and  in  the  same  place  an  eight- 
angular  image -house,  containing  the  Budhu's 
images  hewn  out  of  stones. 

Now  the  king,  hearing  that  the  Budhu's 
robe,  which  he  had  worn  in  his  lifetime,  called 
Paunso-cula,  and  a  rehc,  namely,  the  tooth  of 


MAlIAWANSi;.  .*J37 

the  chic't"  })riest  Raxapa,  were  in  existence  in 
Lanka,  in  the  great  tem})le  at  the  province 
called  Pas-yodon,  he  proceeded  thither  witli  the 
priests,  attended  by  the  four  sorts  of  armed 
people,  and  there  finding  them  remain,  made  a 
plentiful  feast,  of  three  days'  continuance,  with  the 
usual  offerings  of  fragant  flowers,  perfumes,  lamps, 
rice,  cS:c. ;  and  he  again  proceeded  to  where  the 
temple  of  the  deweta  Oopolwan  is  situated,  and 
there  he  built  a  divine  temple,  as  splendid  as  the 
palace  of  the  king-god  Sakkraia.  And  the  city 
of  that  place  being  made  rich  with  all  things,  he 
caused  a  feast  to  be  performed  yearly  in  honour 
of  that  god ;  and  thence  proceeding  to  the  city 
Jambu-drohna,  where  his  father  had  built  the 
temple  Wijaye-Soondra,  built  a  high  wall  round 
it,  containing  many  gates,  and  an  elegant  re- 
pository of  relics  of  three  stories  high  ;  and  con- 
ducting the  relics  to  it,  placed  them  upon  a 
high  seat,  which  was  furnished  therein,  and 
made  a  great  feast  during  seven  days,  offering 
all  sorts  of  valuable  things ;  and  then  the  king, 
being  desirous  of  having  daily  tlie  view  of  an 
image  in  the  likeness  of  a  living  IJudliu,  made  a 
gi'eat  walking-hall  of  gold.  Tliis  king  caused  to 
be  made  an  image  just  as  the  living  JJudhu  ;  and 
having  assembled  all  the  priests  and  the  prin- 
cipal inhabitants  of  the  island,  celel)rated  a  feast 

VOL.  1.  z 


338  MAHAWANSE. 

during  seven  days,  according  to  the  old  custom. 
The  king  afterwards  having  been  informed  of  tlie 
great  advantage  that  flowed  from  the  charity 
called  Cattinaya,  he  resolved  to  do  the  same,  as 
he  did  accordingly,  and  gave  eighteen  Cattinas 
in  one  day;  and  also  he  fed  on  that  day  all 
the  priests  in  the  island.  The  king  did  these 
charities  in  great  abimdance.  He  resolved  once 
to  make  an  offering  to  Budhu,  for  which  })urpose 
he  adorned  his  palace  like  that  of  the  god 
named  Sakkraia,  and  his  kingdom  like  the 
divine  world ;  then  he  brought  dawtoo,  and 
placed  the  same  on  the  throne,  accompanied 
with  all  sorts  of  honour  and  pomp,  and  cele- 
brated it  during  seven  days,  having  assembled 
all  the  priests  in  the  island.  He  proceeded  with 
his  retinue  to  the  mountain  called  Samantakoo- 
taye,  where  he  performed  his  adoration  at  Sri- 
pada-lanjaneya  (the  mark  of  the  footstep  of 
Budhu),  which  is  respected  and  adored  by  all 
the  gods.  This  is  the  eighty -fourth  chapter, 
called  Wiwida-koosalakarane,  in  the  book  Ma- 
hawanse. 

The  King  Parackramabahoo  then  having 
resolved  to  do  every  thing  for  the  pubhc  welfare, 
he  bethought  himself  which  of  his  ministers  he 
should  em])loy  for  that  purpose;  and,  at  the  same 


MAIIAWANSE.  339 

time,  remembering  tluit  the  minister  named 
Dawapati-raja  was  a  pious  man,  wlio  had  once 
planted  a  cocoa-nut,  wishing  to  liave  spring 
up  three  plants  from  tlie  three  eyes  of  the  co- 
coa-nut, which  accordingly  came  to  ]iass ;  and 
that  he  once  having  seen  an  indigent  man,  gave 
him  much  riches,  with  the  desire  of  becoming  a 
Budhu ;  therefore  the  king  thought  that  this 
minister  would  be  a  fit  person  to  carry  into 
effect  his  resolution  :  so  the  king  sent  for  this 
minister,  and  told  him  that  the  road  to  the 
mountain  Samantakootaye  was  as  bad  as  if  it 
had  been  made  by  the  deity  named  Wasawarthy- 
mareya  ;  that  it  was  a  painful  journey  to  all  the 
people  of  the  eighteen  countries  who  were  going 
there  for  adoration,  and  therefore  that  he  should 
cause  to  be  made  a  good  road.*  The  king  also 
addressed  the  minister,  saying,  that  the  King 
Upatissa,  in  his  lifetime,  had  erected  a  temple 
in  the  village  Attenagalle,  which  since  had  fallen 
down,  and  therefore  that  he  should  n'l)uil(l  the 
same,  &c.  &c. 

*  In  this  he  imitates  the  Budliii,  who  levelled  the  road 
for  his  predecessors,  and  thereby  acquired  a  meritorious 
claim  to  the  Budhuship ;  hence  the  practice  still  exists 
throughout  the  East.  The  Wassewarthy  Mareya  is  the  g^reat 
enemy  and  foe  of  the  Budhu,  and  a  powerful  god  of  the 
intermediate  heavens,  or  Dewa-Loka. 


.340  MAHAWANSE. 

This  minister  having  accepted  all  these 
commissions  of  the  king,  he  first  proceeded  to 
Ganganypooraye,  where  he  caused  to  be  made, 
with  all  magnificence,  the  image  of  the  god 
named  Soomena-nom-dewa-raja.  Then  he  having 
resolved  to  make  the  road  to  the  mountain  Sa- 
mantakootaye,  he  caused  to  be  taken  along  with 
him  the  said  image,  with  much  labour ;  and  so 
he  arrived  at  Gambapale,  and  from  thence  he 
began  to  make  bridges :  he  caused  one  to  be 
made  at  Mookaddewareye  of  the  length  of 
thirty- five  cubits,  one  at  Cadjotanadiye  the 
length  of  thirty  cubits,  one  in  the  village  Ulla- 
pama  the  length  of  thirty- six  cubits,  one  at 
Ambagomerar  the  length  of  thirty -four  cubits, 
&c.  &c. ;  all  which  were  of  sufficient  strenii^th 
to  be  passed  over  by  elephants,  horses,  and 
all  others.  He  then  erected  buildin2;s  over 
those  bridges,  into  which  he  having  invited  a 
great  number  of  priests,  distributed  alms.  Then 
he  proceeded  to  make  the  road  through  the 
wilderness,  and  having  completed  that  work, 
he  arrived  at  the  said  mountain,  where  he 
performed  his  adoration  at  Sripadaye,  and 
})laced  the  image  of  the  god :  he  also  caused 
to  be  erected  a  building,  and  made  offer- 
ings of  various  descriptions.  The  king  having 
been    informed    of  all    these    performances   of 


MAHAWANSE.  311 

liis    minister,    expressed    his    full    satisfaction 
thereat. 

This  minister  afterwards  proceeded  to  the 
temple  in  Attana^alle,  and  there  he  repaired  the 
temple  according  to  the  desire  of  the  king,  and 
offered  the  same  to  the  high  priest  Anomadarsy; 
from  thence  he  proceeded  to  the  place  called  Bi- 
matirtapatoona,  where  he  caused  to  be  made  a 
bridge  of  the  length  of  eighty-six  cubits,  &c.  &c. : 
he  also  caused  "to  be  cultivated  several  planta- 
tions for  the  king  :  in  one  of  those  plantations 
he  erected  a  temple,  to  which  he  gave  the  name 
of  the  king.  So  that  this  minister  having  com- 
pleted all  these  works  to  the  king's  full  satis- 
faction, he  made  his  appearance  before  the  king, 
who  having  received  him  with  great  kindness, 
rewarded  him  in  abundance ;  after  which  he 
took  him  to  the  apartment  where  the  dawtoo 
was,  and  in  the  midst  of  the  i)riests,  having  ex- 
pressed his  satisfaction  at  the  conduct  of  the  nn'- 
nister,  he  said  that  the  estimation  he  made  of 
this  minister  called  upon  him  to  offer  the  mi- 
nister to  dawtoo  :  so  the  king  offered  his  (pieen, 
children,  and  the  minister  accordingly.  This  is 
the  eighty- fifth  chapter,  called  Wiwida-koosa-la- 
kaurapana,  in  Mahawanse. 

In  the  reign  of  this  king  there  was  a  violent 


342  MAHAWANSE. 

heat  and  dryness  in  the  island,  by  which  all 
plants  withered,  so  as  to  threaten  a  great 
scarcity.  This  terrified  all  the  inhabitants  of 
the  island  in  a  great  degi'ee ;  but  the  King  Pa- 
rackramabahoo  having  made  great  sacrifices  in 
the  name  of  Biidhii  and  other  deities,  prayed 
for  rain.  Then  it  came  to  pass  that  there  ap- 
peared lightning  and  rainy  clouds  from  every 
side  of  the  island,  and  at  last  it  broke  forth 
in  a  heavy  rain.  Upon  this,  the  people  began 
to  praise  the  Budhu  and  the  king. 

This  king  having  continued  to  govern  the 
island  for  the  public  welfare  for  a  length  of 
time,  he  at  length  called  his  sister's  son  Wiera- 
bahoo,  and  his  sons  Wijayabahoo,  Boowenaka- 
bahoo,  Tricoowanamallayan,  and  Boowenaka- 
jayebahoo,  and  addressed  them,  saying,  "  My 
sons,  there  are  children  of  three  descriptions  in 
this  world,  called  awajata  (unnatural),  anoojata 
(natural),  and  atiejata  (most  natural).  It  is  an 
ancient  saying  applied  to  children  of  these  three 
descriptions,  that  one  who  spends  all  the  wealth 
gathered  by  his  ancestors,  and  passes  his  days 
like  a  monkey,  he  is  awajata ;  one  who  properly 
makes  use  of  the  wealth  of  his  ancestors,  and 
keeps  his  dignity,  he  is  anoojata ;  and  one  who 
adds  more  wealth  by  his  industry  to  that  which 
he  obtained  from  his  ancestors,   he  is   atiejata. 


MAM  WVANSK.  343 

At  the  death  ol"  my  fatlier,  lie  left  nie  only  the 
country  called  Majaratta;  but  now  I  have  ac- 
({uired  the  two  other  kinu^donis ;  I  have  subdued 
all  the  iNIalabar  people,  whieh  my  lather  could 
not  do :  so  at  present  all  the  foreiirn  jirinces 
do  homage  to  me,  and  my  fame  is  over  all 
the  countries ;  I  have  acquired  an  innnensity 
of  precious  stones,  sufficient  to  live  u})on  till 
your  seventh  generation,  &c.  &:c. :  thus  I  became 
an  atiejata  son  of  my  father.  Therefore,  my  sons, 
do  become  atiejata  sons,  in  resemblance  of  me. 
Remember,  that  in  the  ancient  time  there  were 
00,000  princes  of  the  tribe  Ookakawanse,  in 
Jambu-dwipa,  w'hich  they  having  divided  into 
00,000  parts,  reigned  all  in  peace.  Thus,  my 
sons,  you  also  divide  the  island  properly,  and 
govern  the  same  in  iViendshii)  and  i)eace,  taking 
good  care  not  to  open  a  way  to  foreign  ene- 
mies." The  king  having  thus  addressed  the 
princes,  he  assembled  the  priests  and  the  com- 
mons, and  in([uired  of  them  to  whom  they 
thought  ])r()per  to  give  charge  of  the  realm ; 
ii])on  this  the  priests  re])lied,  that  all  the  ])rinces 
were  equal  in  wisdom,  valour,  and  in  every 
other  capacity;  but  the  prince  Wijayabalioo,  the 
king's  eldest  son,  had  from  his  infancy  ad- 
hered to  triwidaratnaye,  (that  is,  Budhu,  iiis 
doctrine,  and  the  ])riests,)  he  always  sup])()rted 


Mi  MAHAWANSE. 

the  infirm  priests,  he  never  spared  the  trutli, 
he  was  of  a  gi'ateful  mind,  &c.  &c. ;  all  which 
were  well  known  to  every  man,  therefore  it 
required  no  further  inquiry.  This  praise,  given 
by  the  priests,  pleased  the  king  exceedingly ;  so 
he  called  the  Prince  Wijayabahoo,  and  charged 
him,  that  if  there  was  any  thing  that  ought  to 
have  been  done  for  the  public  welfare  which 
his  father  had  omitted,  that  he  should  com- 
plete the  same ;  that  he  should  rebuild  the 
tower  named  Ruwanwelly  Chaittiya,  which  was 
destroyed  by  foreign  enemies;  that  as  the  city 
Polonnaropura,  which  was  the  head-quarters  of 
the  ancient  kings,  was  artificially  built,  therefore 
that  he  should  bring  it  into  the  former  state ; 
that  he  should  erect  a  magnificent  building  for 
dawtoo,  &c.  &c.  The  king  having  given  these 
instructions  to  the  prince,  he  gave  into  his 
hands  the  government  of  the  kingdom,  and  also 
the  charge  of  the  other  princes,  the  dawtoo, 
the  priests,  and  the  ministers.  This  is  the 
eighty-sixth  chapter,  called  Radjabahararopa,  in 
Mahawanse. 

One  thousand  eight  hundred  and  nine  years 
after  the  death  of  our  Budhu,  and  in  the  time 
of  the  said  great  king,  several  parts  of  the 
Scrij)ture  were  translated   by  the   high  priests 


mahawansl;.  345 

Biuldapjo -  sacharimvaluinsc,  Magiswara,  DaiTna- 
])alo,  Darniakitty,  Saliittaya,  AVilj^^aniaye,  &c.  &c. 
witli  the  learned  men  Kawirajesekara,  Goorooloo- 
ganiy,  Aganiachakkrawarty,  cS:c.  &c.  Tlie  King 
A\'ijayabahoo,  in  obedience  to  his  father's  desire, 
took  the  charge  of  the  kingdom,  and  resolved  to 
shew,  in  the  lifetime  of  his  father,  that  he  was  a 
son  atiejata ;  at  the  same  time  he  thought  to 
himself  whom  he  should  choose  for  his  friend 
and  companion ;  and  remembering  his  father's 
sister's  son,  the  Prince  Wierabahoo,  who  was 
amial)le  and  well  educated  in  every  science, 
that  he  was  his  associate  in  youth,  that  he 
regarded  him  with  much  affection,  and  that 
he  was  endowed  as  well  with  wisdom  as  with 
strength  for  the  promotion  of  the  public  wel- 
fare, and  that  by  his  merits  he  deserved  to  be 
his  friend;  consequently  the  king  sent  for  the 
Prince  Wierabahoo,  and  declared  him  to  be  his 
favourite  friend.  Then  the  king  remembering 
that  his  father  gave  him  cliarge  of  the  dawtoo, 
and  that  the  building  erected  by  his  father  for 
the  same  was  decayed,  he  resolved  to  repair 
that  buikling ;  for  which  purpose  he  collected  a 
great  number  of  workmen,  and  com})k'ted  the 
work  more  splendidly  than  it  was  in  his  father's 
time.  The  king  having  finished  this  work,  he 
placed  the  dawtoo  there,  and  made  great  offer- 


346  MAIIAWANSE. 

ings.  Then  the  king  resolved  to  go  on  with 
the  work  of  the  city  Polonnaropura,  in  coniph- 
ance  with  the  desire  of  his  father ;  but  thinking 
that  the  absence  of  the  children  might  hurt  the 
feehngs  of  his  father  the  old  king,  he  desired 
the  princes  Bowenakabahoo  and  Bowaneka- 
jayebahoo  that  they  should  always  be  with  the 
old  king  their  father.  Then  the  king  called  his 
younger  brother  Tricoowanamallayan,  and  gave 
him  the  charge  of  all  the  people  residing  from 
the  city  Dambedeny-noowara  up  to  the  north 
sea,  in  order  that  they  might  serve  his  father  and 
protect  him,  &c.  &c.  The  king  having  regu- 
lated these  public  affairs,  he  set  off  with  the 
Prince  Wierabahoo  to  begin  the  work  of  Polon- 
naropura ;  upon  which  the  old  king,  Parack- 
ramabahoo,  of  his  fatherly  affection,  resolved 
to  follow  his  son.  The  King  Wijayabahoo  en- 
treated his  father  to  alter  his  resolution,  but 
all  was  in  vain  ;  so  he  attempted  to  separate 
from  him  against  his  will:  at  last  the  old  king 
agreed  to  go  along  with  him  as  far  as  three 
yoduns,  with  all  his  retinue.  Upon  this,  all  the 
ministers,  generals,  giants,  and  all  others  of 
every  description,  resolved  to  accompany  him, 
leaving  their  lands  and  houses  ;  but  the  King 
Wijayabahoo,  with  great  kindness,  admonished 
them,    and    those    on    whom   he    could   prevail 


MAHAWANSE.  31-7 

lio  k(^pt  from  tlieir  rosoliition ;  then  lie  \)yo- 
ceedecl  to  the  liigh  mountain  \Vataj^iry,  on 
the  top  of  whieli  he  erected  a  royal  house, 
where  he  deposited  all  the  treasure  which  he 
got  from  his  father;  also  a  l)uildinii;  fVn-  the 
priests,  which  he  offered  to  the  hii^di  priest. 
Thence  he  proceeded  to  the  mountain  Samanta- 
kootaya,  where  he  having  made  the  adoration 
before  Sripadaye,  he  w^nt  to  Rajaga-sri-pooraya, 
where  he  repaired  the  temple  Pawsadanam-\'i- 
hare  ;  then  he  proceeded  to  Sindoo-rawaneye, 
where  he  caused  to  be  built  a  temple,  Sec. 
The  king,  on  his  arrival  at  Atgiri})()()reya, 
having  seen  the  vault  of  his  uncle  in  the  great 
temple,  which  was  erected  by  himself,  he  la- 
mented, with  the  Prince  Wiera])aho(),  the  death 
of  his  uncle.  The  king  erected  at  this  place  a 
temple,  with  an  image  of  Budhu,  and  several 
other  apartments,  lie  caused  also  to  be  made 
the  image  of  his  uncle,*  and  left  it  there  in  re- 
membrance of  the  deceased  :  he  then  ])roceeded 

*  Alompra,  as  lie  is  termed  in  Col.  Symcs's  work,  or 
rather  Aloaung  Phraw,  assumed  the  title  of  the  founder  of 
the  present  Birmah  dynasty;  and  after  the  cajjturc  of  Prome, 
consecrated  there  a  golden  image  of  himself,  as  an  incar- 
nation of  the  Budhu,  which  was  preserved  as  the  palla- 
dium of  the  city,  and  brought  to  England  by  Captain  Mar- 
rvaU,  R.N. 


348  MAHAWANSE. 

to  Sooragaripooraya.  When  the  king  was  there, 
the  Prince  Chandrabahoo,  who  was  driven  out 
in  the  former  war,  landed  at  the  place  called 
Mahatotta,  with  a  great  army  of  Malabars  of 
the  countries  of  Pandy  and  Soly.  Upon  this, 
the  Cingalese  inhabitants  of  the  places  called 
Pady,  Runda,  &c.  joined  his  forces,  and  declared 
him  king:  he  then  caused  a  fortification  to  be 
made  on  the  mountain  named  Soobayapauwe, 
and  sent  messengers  demanding  the  dawtoo  and 
the  kingdom,  with  direction,  if  they  were  re- 
fused, to  declare  war.  This  message  being  de- 
clared to  the  King  Wijayabahoo,  he  consulted 
with  the  Prince  Wierabahoo,  and  having  raised 
a  great  number  of  troops,  they  put  themselves  at 
the  head  of  the  army,  surrounded  the  forces  of 
the  King  Chandrabahoo,  and  attacked  them  on 
all  sides ;  so  that  at  last,  the  enemy  having  been 
deprived  of  their  arms,  began  to  tremble,  lament, 
and  to  beg  for  their  lives.  At  the  same  time, 
the  King  Chandrabahoo  made  his  escape,  and 
the  King  Wijayabahoo  made  himself  master  of 
his  wives,  elephants,  horses,  &c.  and  of  all  the 
arms  and  standards,  all  which  he  despatched  to 
his  father.  Then  he  having  erected  a  royal 
house  on  the  ground  where  he  gained  the  vic- 
tory, with  a  high  and  strong  fortification,  he  also 
erected  buildings  for  the  priests. 


MAllAWANSK.  IIW 

The  King  Wijayabahoo  went  to  tlu'  kinpj- 
doni  Anurahde,  where  he  cleared  the  bushes 
and  woods  which  were  growing  round  about  the 
holy  place  Pupareewine,  and  others,  and  built 
there  a  citadel  and  different  bridges,  and  re- 
paired all  the  holy  places ;  after  which  he  began 
the  work  of  the  holy  place  called  lluwanwelly 
Chaittiya,  wliicli  was  begim  by  his  father  and 
not  finished ;  for  which  purpose  he  collected  a 
number  of  artisans,  workmen,  and  labourers ; 
besides  which,  during  that  period  the  grand 
priest  Seenahnata  Parewenastewira  and  others 
were  feasted  by  him.  Tlie  different  kings  of 
Wanny,  within  the  kingdom  Pihitty,  came  there 
with  a  great  many  presents,  and  appeared  before 
the  King  Wijayabahoo,  who  also  gave  tliem 
different  presents  as  marks  of  honour,  and  mucli 
pleased  them ;  and  afterwards  he  ordered  them 
to  maintain  that  city,  and  went  to  the  desolate 
city  Polonnaro,  where  he  met  ^^'ierabahoo, 
with  whom  he  had  consulted  and  agi'eed  to 
rebuild  tliat  ancient  and  chief  city,  the  holy 
places,  temples,  and  other  buildings  of  it.  After- 
wards the  Kini;  AV'iiavabahoo  wrote  to  his  lather 
for  his  approbation,  intim:iting  to  him,  at  the 
same  time,  that  it  would  be  proper  for  liini  to 
be  crowned  at  that  city,  as  it  was  considered  to 
be    the   principal   one.     'I'he   lather  of  AVijaya- 


350  MAHAWANSE. 

bahoo,  who  approved  of  his  son's  proposal,  then 
sent  him  men,  and  all  the  different  kinds  of 
artisans,  workmen,  and  wealth,  to  assist  him  in 
his  grand  work.  The  King  Wijayabahoo,  who 
received  this  assistance  from  his  father,  began 
his  design,  and  completed  the  same  as  the  king- 
dom of  Sakkraia,  the  king  of  gods.  The  end 
of  the  eighty-seventh  chapter,  called  Palattepure- 
karahpata,  of  the  book  Mahawanse. 

The  Eighty-eighth  Chapter  of  the  hook  Maha- 
wanse, called  Abiseekemangalahdidiepene. 

After  the  conclusion  of  the  building  of  the 
city  Polonnaro,  he  wrote  to  his  father,  the  King 
Parackramabahoo,  to  come  to  that  city  for  the 
coronation  feast ;  upon  which  the  father  of 
Wijayabahoo  left  the  city  Dambedeny  and  came 
to  the  city  Polonnaro  :  afterwards  the  corona- 
tion feast  began,  and  it  lasted  for  seven  days. 
The  government  of  Polonnaro  having  been  com- 
mitted into  the  care  of  Wierabahoo,  the  King 
Wijayabahoo  went,  together  with  his  father,  to 
the  city  Jambu-drohna,  in  order  to  bring 
Budhu's  two  pattrah  dawtoo,  or  the  two  cups 
which  Budhu  used  when  he  was  alive,  to  the 
city  Polonnaro.  They  were  then  brought  in 
great  procession ;  and  afterwards  they  were  de- 


MAHAVVANSi:.  351 

])osite(l,  on  a  ])ro])iti()u.s  day,  in  tlic  jilacc  prepared 
lor  thcni.  On  tliis  festival  he  ornamented  the 
whole  city,  and  continued  the  feasting  from  that 
day  for  the  space  of  three  months.  After  this, 
the  Kintj;  Wijayahahoo  sent  Wierahahoo  to 
the  place  called  Dahastotte,  to  make  prepara- 
tions for  the  })urpose  of  creating  Upesam])ada 
priests,  where  he  then  constructed  thousands 
of  huildings,  triumphal  arches,  &c. ;  whereupon 
the  King  Wijayahahoo  came  there,  and  sent 
for  the  priest  Maddenie-naweke-yaties-warre, 
with  whom  the  king  having  consulted,  he  then 
gave  a  public  notice  to  the  Budhist  priests  of 
the  whole  island  of  Ceylon,  who  had  a  mind 
to  become  U})esampada,  that  they  should  as- 
semble at  Dahastotte.  On  this  communication 
a  great  number  of  IJudhu  ])riests  assembled 
there  in  a  short  time.  The  king,  together  witii 
the  Yatieswarre  priest  of  Dahastotte,  liaving 
viewed  the  great  assembly  of  Budlui  priests, 
were  much  })leased,  and  began  the  intended 
operation  ;  and  such  ])riests  as  wore  wilhng 
to  become  U])esamj)ada,  were  created  as  such. 
This  feast  lasted  fifteen  days.  During  this  period 
all  the  different  kings  of  Wanny  l^attas,  belong- 
ing to  the  kingdoms  Holuuia,  Pihitty,  &c.,  were 
in  attendance,  and  feasted  with  al)iiiuhint  pro- 
vision.      The    following   jurisdictions    wire    be- 


352  MAHAWANSE. 

stowed  on  some  of  the  most  learned  priests 
amongst  them :  viz.  Mahaswamy-Padewiya,  San- 
garaje-Padewy,  Mule-Padewy,  Nayekke-Padewy, 
Maha-istewerra-Padewy,  and  Istewirra  Piriwen- 
Padewy.  The  old  King  Parackramabahoo  having 
established  his  son,  the  pious  King  Wijayabahoo, 
to  reside  at  that  place  for  a  long  time,  and 
having  acquired  many  blessings  by  doing  cha- 
rity, he  departed  this  life  after  a  reign  of  thirty- 
five  years.  On  his  death,  his  son,  the  King  Wi= 
jayabahoo,  became  sole  governor  of  the  island  of 
Ceylon.  Whereupon  one  of  his  courtiers,  named 
Mittra,  bribed  a  slave  belonging  to  the  king's 
palace,  by  whom  the  king  was  killed  on  a  cer- 
tain night,  in  order  that  he,  the  courtier,  might 
get  the  kingdom.  The  King  Buwenekebahoo, 
the  younger  brother  of  the  deceased  Wijaya- 
bahoo, having  heard  of  this,  was  affrighted,  and 
proceeded  to  go  to  Subamalepura  Durgaya  from 
the  city  Dambedeny,  in  a  concealed  conveyance. 
Nine  brothers  followed  after  him,  and  struck 
with  a  sharp  weapon  on  the  conveyance  in 
which  the  King  Buwenekebahoo  was  concealed ; 
the  conveyance  was  broken,  and  the  king  fell 
on  the  ground,  and  immediately  got  up  and  fled 
to  the  village  Callugallegame,  where  there  was 
a  house  in  which  elephants  were  kept ;  he  then 
took  an  elephant  from  that  place,  and  having 


MAllAWyXNSE.  353 

mounted  on  his  back,  crossed  tlic   river  Maha- 
pujacollembun  Ganga,  and  thus  escaped.     Tlie 
above-mentioned  courtier,   INIittra,  went  to  the 
grand  palace,  at  the  city  Dambedeny,  and  sat 
liimself  on  the  king's  throne,  putting  on  him  the 
royal  robes.     Upon  which,  such  other  courtiers 
of  the  late  king  as  were  the  fi'iends  of  the  new 
King  Mittra,  submitted  to  him ;  and  after  every 
thing   was  settled,   such   persons   as   were  em- 
ployed   in    distributing   the   pay   of  the   king's 
troops,  consisting  of  Cingalese  and  foreigners, 
having  tendered  first  to  tlie  foreigners  their  pay, 
they  refused  to  accept  it  unless  the  Cingalese 
troops  had  accepted  their  })ay  first ;  upon  which, 
the  Cingalese  were  paid  first,  and  the  foreigners 
then  offered   their   pay,  who  again   refused  to 
receive    it,    but    said   that    they  would    receive 
it  by  and  by ;  and  when  their  pay  was  offered 
to  them  for  the  third  time,  they  replied  that 
they  wanted  to  state  before  the  king  their  rea- 
son for  not  receiving  it ;  and  entered  the  palace, 
to  the  number  of  700  men,  combined  together 
against  the    new   king,  as    if  they  were   going 
to    make    some    com])laint    before    him.      And 
when  they  came  before  the  king,  wlio  sat   on 
the   throne,   one   of  them,    named    Taccurake, 
giving   a   hint  to  his  fellow -sokUers,  drew   his 
sword,  and "  struck  off  at  one  blow  the  head  of 

VOL.   I.  A    A 


35  i  MAHAWANSE. 

the  new  king,  who  sat  on  the  throne.  After- 
wards, the  city  was  alarmed,  and  the  Cingalese 
soldiers  then  came  to  the  spot,  and  demanded 
of  Taccurake  and  the  others  who  the  perpetrator 
of  that  murder  was  ?  They  answered  and  said, 
they  had  done  that  act  by  the  order  of  the 
King  Buwenakebahoo,  who  resided  at  Subepar- 
wetta.  On  this  the  Cingalese  soldiers  also 
immediately  joined  them,  and  went  to  the  city 
Subeparwetta,  and  brought  the  King  Buwe- 
nakebahoo to  the  city  Dambedeny,  where  he 
was  crowned.  He  subdued  the  Malabars  named 
Calingaraye,  Modeganga,  Deewaya,  &c.  who  came 
from  foreign  countries,  and  he  also  banished 
the  following  unfaithful  Cingalese  kings  of  the 
Wannis,  namely,  Cadelipate-Mapauneya,  Tipau- 
hahinuyanekeya,  &c.  and  in  a  few  days  he  en- 
tirely regulated  the  island  of  Ceylon.  This  king 
resided  for  some  time  at  the  city  Dambedeny, 
and  afterwards  built  a  palace  at  the  city  Su- 
bamalepura,  and  resided  there.  He  was  a  pious 
king :  he  caused  to  be  written  all  the  Thripi- 
tekadarme,  or  Budhu's  laws,  and  distributed 
them  in  all  the  Budhu's  temples  in  the  island 
of  Ceylon.  He  did  many  charities;  and  offerings 
were  made  daily  by  him  in  the  name  of  the 
Dalledah,  or  the  holy  tooth  of  Budhu ;  he  pro- 
pagated the    Budhu's    law;    he    celebrated   the 


MAUAWANSi:.  '.1^)3 

feast  Upesampada;  and  lu-  reigned  in  traiuiuil- 
lity  for  eleven  years,  and  departed  tliis  life  at 
the  city  Sunderragirripura. 

After  the  death  of  this  king,  one  Ariyacliar- 
warty,  a  minister  who  was  sent  by  tlie  King 
Prmdipasba,  came  with  a  powerful  Malabar  army, 
and  landed  upon  the  island  of  Ceylon.  He  de- 
stroyed the  religion  of  Budhu,  entered  into  the 
city  Sunderragirri,  and  took  away  with  him 
the  Dalledah,  or  the  holy  tooth  of  Budhu,  and 
the  riches  which  were  in  the  city,  to  the  country 
Pandy,  and  gave  them  to  the  King  of  Pandy, 
called  Kulesekara.  About  that  time  one  Pa- 
rackramabahoo,  the  son  of  the  before-named 
King  Wijayabahoo,  became  the  King  of  the  island 
of  Ceylon.  He  l)eing  desirous  to  get  back  the 
holy  tooth  of  Budhu,  went  himself,  with  some 
men,  to  the  country  Pandy,  as  a  friend  of  the 
King  Pandy,  and  asked  him  for  the  relics, 
whereuj^on  he  willingly  gave  back  the  Dalledah 
to  the  king.  Parackramabahoo  having  brought 
the  same,  and  de})osited  it  in  the  eastern  Dala- 
daga,  a  house  in  the  city  Polonnaro,  the  king 
also  resided  in  that  city.  This  king  sent  ex- 
ecutioners to  j)uli  out  the  eyes  of  the  Prince 
Buwenakei)ahoo,  residing  at  Subamalepura,  who 
was  the  son  of  tlie  late   King    Buwenakebahoo, 


356  MAHAWANSE. 

thinking  that  he  might  aspire  to  the  kingdom 
in  futm-e.     Within  a  year  after  this  the  king  was 
crowned ;    and  he   daily  used  to  give   alms  to 
Budhu  priests,  &c.     This  king  had  also  built  a 
Dalledah  house,  of  three  stories  high,  which  was 
sumptuously  adorned  with  gold,  silver,  precious 
stones,  pearls,  cloths,  &:c. ;   and  in  the  centre  of 
which  there  was  made  a  valuable  seat,  on  which 
the  Daledacarandu,  or  the  box  containing  the 
holy  tooth  of  Budhu,  and  Patra  Dawtoocarandu, 
or  the  box  which  contained  the  holy  cup  from 
which    Budhu    used    to   eat   when    alive,  were 
placed ;  and  the  king  daily  used  there  to  per- 
form divine  service. 

This  king  having  had  a  pious  priest  as  his 
tutor,  who  was  skilled  in  different  languages,  he 
became  acquainted  with  all  the  Jutakas,  or  the 
550  histories  related  by  Budhu.  The  king  after- 
wards caused  them  to  be  translated  from  the 
Palee  language  into  the  Cingalese,  which  were 
afterwards  revised  by  different  skilful  priests, 
and  published  throughout  the  island  of  Ceylon. 
The  book  containing  the  Cingalese  translation 
of  the  550  histories,  which  was  in  the  possession 
of  the  king,  he  afterwards  gave  to  the  chief 
priest  called  Mandancarra ;  and  the  king  made 
there  a  building  called  Pirrewena,  which,  toge- 


MAHAWANSE.  357 

ther  witli  tlie  villages  Purawiie  -  Sannieraseela, 
Labujemandeca,  and  JNIoremandeca,  he  also  gave 
to  the  same  priest. 

In  the   village   Tiertaggi*awme  -Vihari  there 
had    been    constnicted  a  building   of  forty-five 
cubits  long  by  the  late  Maha  Wijayabahoo,  which 
building  being    decayed,  this  king   again    con- 
structed there,  instead  of  the  former,  a  building 
of  thirty   cubits    long,    and    two    stories   liigh, 
which  he  gave  to   the    priest  Cayesatty-Maha- 
terra,  who  then  resided  at  Wijayabahoo  Pirre- 
wena.     The  king  also  constructed  a  Pirrewena 
in  the  \illage  of  Salagl•a^^^ne,  lying  at  the  creek 
of  the  river  Uppeseema,  which,  together  with 
that  village,   he  gave   to   the  same  priest  ;    he 
likewise    planted   a   cocoa-nut   garden,    which 
contained  above  5000  cocoa-trees,  in  the  above- 
mentioned    village    Tiertaggrawme.      The    king 
further    gave    to    the    said    })riest    the  building 
called   Pertimaha-grahya,  which  he  constructed 
at  the  village  Deewepura,  together  with  the  vil- 
lage Gantimawne.     After  which  he  caused  to  be 
constructed  a  l)uilding  called  Parackramal)ahoo- 
Prasawda,  near  the  tem})le  which  stands  in  the 
village   Wallegrawme,    and    gave    it  to    all    the 
Budhu  priests,  together  with  the  village  Saligi'ie. 
Next  to  that  he  made  a  beautiful  Pirrewena,  a 
house  called  Sambudde-pirtimahgrahya,  and  a 


358 


MAHAWANSE. 


temple  in  the  village  Subewidclruma,  which  is 
near  to  the  city  Rajegrawmepura,  which  he  gave 
to  the  priest  Mahistewarra,  his  tutor.  And, 
lastly,  he  built  a  city  in  the  kingdom  May- 
adanau,  and  in  that  city  he  constructed  a  lofty 
temple,  within  which  he  placed  the  image  of 
the  god  Utpalewarne  Deweraja,  or  Wisnu,  and 
made  offerings. 


''1(111111//'' 


END  OF  VOL.  1. 


LONDON: 

J.   MOVRS,    CASTI.E    STllKKT,    I.KICKSTER    SgUARK. 


I V-  .r\ 


BL1410.U67V.1 

The  Mahavansi,  the  Raja-ratnacari,  and 

Princeton  Theological  Seminary-Speer  Library 


1    1012  00009  7107 


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