tk ek at omer et po SoS < . eat es = Po. : : ee ee =. 7 = Ag awa > : . **; x 3 ter oxy oe eee ~— 2S" ae ed ae we rele Et aAS oe , :* J 4 Sale! it ! -or4 c 8 aoe che het vt Ta Ve x Ph SAA RS . a : =e > 9 - P ry > e eek ak e829 . qh es M4 $ ay im Leia eat bet phe | * 28 “te eS te ee a es oe ~e - J Serer = cers . : ; Set Sires seer: : sib ‘+ 4 i : - re: \ 2. r. . ts. 7 : . > : : er eget: - Lo serie nates sate Necatgetsatatg eg ea he + eneeess m + > + a yd bmpigs “ee tes ee rh ee 44 08 i) sive wsittanst > mare eres peer ty it eh oe ae ‘ «9 aes 4 ad axes ane pe erer it ik i = i ~ 7 , ' » ® e a, i S:3 Ora r TWEEDDALE Ae Ey t =“ ny te : hia 3 Cay A *& Re ees, ug ays ite ae ite CT eee aL F a, eon hae. wale | MGA, wh ath Lee Cath, he < shag diel Snhtt Vs ¥ ¥. ‘4 4 “a : ts \ { : ~ ~ 4 F , LY — « ‘ yy, ae wit ey | saree ‘a vi ties te ee en ua : } 5 Vw x - P ; oi ; ties Pe ‘Woneerett ; ce eee tet Oh a ae es ‘ ; 4 i F i , ' : ‘i - (as hid Li) pay oy it te b/ a Avery. @ a Lai Ae » APU it . fe ie eG UN a i OF THE ASIATIC SOCIETY OF BENGAL, EDITED BY THE SECRETARIES. VOL. XVII. Part Il.—Jurty to DrecremsBeEr, 1848. & “ Tt will flourish, if naturalists, chemists, antiquaries, philologérs, and men of science, in different parts of Asia will commit their Beersaioree to writing, and send them to the Asiatic Bh at Calcutta. [t will aa f such communications shal) be long inter- CALCUTTA : PRINTED BY J. THOMAS, BAPTIST MISSION PRESS, 1848. INDEX TO VOL. XVII. PART II. Aborigines of Central India, The. By B. H. Hodgson, Esq... .. v.se.ooe Addendum on the Anatomy of Ailurus. By B. H. Hodgson, Esq. ...... Anatomy of Ailurus, Porcula, and Stylocerus, &c. By B. H. Hodgson, Esq. Arian Order of Architecture, as exhibited in the temples of Kashmir, An Piscay_on the, By Capt. A. Cunningham... sci tee denied ¥ 0.04 oe. «npn Bal’amy’s translation of the History of Tabary, and Ehanzals? s History of mie Erophets.. (By Dr. A. Sprengery sw as ao iene aaaisin oye dejed asap Battle Field of Alexander and Porus, Some account of the. By Capt. I. PEDO thy eee e, 5 =. n-05 4, «0/046 Beta etelet ava Salen cisin whclalaisi aid) \alaiNee sein) area Chepang and Kusunda Tribes of Nepal. By. B, Hi. Hodgson, Esq. ..: «20... Maniriasen Map ot Inia, 5's, 0c os. a! caret s/xa! cigs orale ficiAse. viele adie nine sie a siecle Coleoptera of Hong Kong, Notice on the. By Capt. Champion, 95th Regt. Extract of a letter from Dr. Campbell, to the Hon’ble the President of the EAPO SOGISE Ys, 2 a).q dais a ial: Male ty a4 « Siehalt ae ho wal qo edie oiieia’ mofeeiale 6 Sales from Dieut) Tey Strachey is... 4.445. 6.0644 va ng esl ens Explanation of the Elevations of places between Almorah and Gangri, given in Lieut. Strachey’s Map and Journal, .......cceccssceccsccscccece Fragments of the History of Mooltan, the Derajét, and Buhawalpér. By Prete tn Wiachuaeani ss)” ete. tle whe) «'te add ae tha os wep eiscen lee nidiaie Geis, vy were Glacier of the Pindur in Kumaon, Note on the motion of the. By Lieut. Her HEVACICY 5 Sige wie oo) g a ge eel ae nace sie we os wens we ae) ee winlsiguadisniasiaeins Gleanings in Buddhism ; or translations of passages from a Siamese version of a Pali Work, termed in Siamese ‘‘ Phra Pat’hom.” By Lieut.-Col. J. MCR glee al gets we're elev seacara an Seana he, ev Sb cidiutre Svsioaialsl shee aie eels: Gleanings in Buddhism, A few. By Lieut. Col. 3. Oya) ia ae nal cece» Gum Kino of the Tenasserim Provinces, The. By the Rev. F. Mycon rit Ibn Qotaybah’s Adab al Katab,’ on Arabic Astronomy, A Passage from. By Be SPTOREGU ed d'o dh ge ae as, ole givindo'd \¢.9.0\ 90 pit mo AR #00 9 Page 550 573 475 241 437 619 650 F Fd iv Index. Ikwan al cafa, Notice ofthe. By Dr. A. Sprenger, .....2sccecscccceece Inscriptions found in Province Wellesly, on the Peninsula of Malacca, An account of several. By Lieut.-Col. James Low, .........0.-sse2 0000 from Singapur and Province Wellesly, Note on the. By J. W. PiatAY, LUSH sisi a'e- +» wise usin sle o/s ties elas «0 pine’ Welnimneaiats Journey to Cho Lagan, (Rakas Tal,) Cho Arsen: (Manasarowar,) and the valley of Pruang in Gnari, Hundes, in September and October 1846, Nar- ration of a. By Lieut. H. Strachey, cjeleie doje «000s iss oie sateen eee The Passage from the Dhari Falls to the Hirnphal. By Capt. Fenwick, .. | Map of the British Himalayan Frontier in Kumaon and Gurwal, Note on the construction of the. By Lieut. H. Strachey,........... eo oinieentes Memorandum relative te the seven Césis of Nepal. “By 5. Hi. "Hates Esq. Meteoric Iron from the Kharrakpur hills, Description and Analysis of a large ntass of. By H. Piddington, Esq)... '.sie5 sci 0s «2 sw/e0's keene Micteorological’ Register for Julyql848, 20....%. Soe. cdlae os oc viene for August, 1848, eeceeeeooeonvneeeG@oeveeeveeeteeecv ees eotg BCR et ee CF O86 tor September, W849, "sucess vise clan « Geae oe seine teen for October, 1848, one oi2 vs Coe ae wees a On Oo eee for November, 18465: icc 'sls ss ee ste scale tials s) 6's ce baie eee for December, 1848,. sieree Deere ete nice é Notes on the Eastern Desert of Bagi a Gebel Afrit, By ine Ancient Porphyry Quarries of Gebel Dukhan, near to the old station of Gebel Gir. By ‘Elekeleyant Bey) 7 ifs 's/-leate eltete ates . A passage from Ibn an Adab al Katib’ on Arabic Astro- TOMY, ov vers ve cace cece ccce cece ses eecoeoeeeeee es e@eeeseeoeoene ses Strachey, Lieut. H. Narrative of a journay to Cho pea (Rékés Tal), Cho Mapan, (Manasarowar,) and the Valley of Pruang in Gnari, Hindés, 98, 177, . Note on the Construction of the Map of the British Himalayan ®rontier;in Knumaon and Gurwal,.. scree. > ssiacw« versal oe eve eee ee « Lieut. Re. Extract offantetter from ,.. soc «cc lsimcies c-6 senna . Lieut. R. Note on the motion of the Glacier of the Pindur in MASUPNT OTIS vera vats orate cae eos ele! e-0ig'sa’ov% we: ohatabone le are) eialatetione, cale?ors aves steltalene ta tete iene Walker, H. Esq. Notice of the Kiang, ee me oe sre ee eave sees eeen et BE ee Oe LDP" XXI. XXII. .. XXIII. .. BOC... DEXV . XXVI. XXVII. XXVIII. . XXIX. XXX. XXXII. XXXII. XXXII. XXXIV. XXXV. TO THE BINDER. Wns wn The Plates will be inserted as follows :— « (The Equus hemionus), .esessccccvesccecssccsscecsceacs ce ee re ee ee eeece ese. eee se ee eS st oH oe ee FF FHF Fe BT De ee Be oe BeOS ea evvoev ee eeesceeseee eevee ee ee ee Be eeeaeee es Qeve ve eoe ce cease . Map to illustrate the route of Lieut. Strachey to Manasarowar. . Map shewing the sites of Temples in Kashmir, ............ eseoeveve ee @@eoeeeose se ee een eeeeeeeeeoe ere ees ee ©Beeoeeeeese ee ee een ee eeeeee eevee eese seve te Oe ee et Bees ere SS svese ee ee ees eaee e cd eevee eae a ° eee eeese . ee . eees ee ee ee ° eee eree . oe ee eve eeee eeeee ° ee e ee ee eeeece e ee e eeee eee eeee . ee ° . ee ° ® eevee eeesuveesd oe e eo @e¢@ee ee ee ee oe eeeeeoe ese ee ee ee se eeeese ee ees eeseee e888 Bese ee ee epe ee ee eeeveaeeseese ee oveev eeeeeoeeve ee eeesv ee 2 ee ee Ot ee ee (Bearings from Darjecline; Ges). \) re) gaun “) AY t o a8 \ ~ Nc Sa Ss wat NANOS oa —, Sagat (OS aa Kya Los ee \ = Y SQxr Rc hie CN Na f < A j SS ‘ if * NN AS Se BW: LS Aw BN = 2 SS NS 5 N = ; Ai ioc £ BS S| vg ¢ ‘ ig —> ; S Noo Ne Fat Ure Ze ZG Wi * ya) eS Os fis Y EAN a wry YX . i es Sy SG ‘ SG =) yy, \ ae Sx 3 3 ig “2 RQ ga NSS : ae “\s WY Sj Xv ws KS = Ee Sy ae ee Xgl Dk A C~ = s =} ? =) Coe SY WF sy aN - é \ nis ISS. > \W < ‘ ; > NS ee Ee \ Ss Siam] aN i) ‘ Sr \ a Md ve» Ne) ITO Ky, MUNOD oo TAEFMASIA ‘ er. _ i SS to lowy ae? b Larbe P ae ee We aS 1848. | Note on the Inscriptions from Singapur, §c. 69 ‘The principal curiosity of Singapore is a large stone at the point of the river, the one face of which has been sloped and smoothed, and upon which several lines of engraven characters are still visible. The rock being, however, of a schistose and porous nature, the inscription is illegible. It is said that Sir Stamford Raffles endeavoured, by the application of powerful acids,* to bring out the characters with the view of decyphering them, but the result was unsuccessful. Where such an eminent person has failed, it may be thought presumptuous im me to hazard a conjecture on the subject of the language in which the inscription was penned, but I may perhaps be permitted to make an attempt to throw some light upon asubject so confessedly obscure. Re- sorting to the Malayan annals, which, clouded as they undoubtedly are by fable and allegory, yet contain many a valuable piece of information, we find there mention made of three remarkable stones at Singhapura. (I omit the legends attached to the first two, as altogether inapplicable here.) The third, though first in order of record, I have reserved for the last to be brought forward, because I am inclined to think that the evidence is fully presumptive in favor of its bemg the stone now visible at Singapore ; it is to be met with at pages 62 and 63 of the Annals. “The preceeding pages inform us that in the reign of Sri Raja Vicrama, there was a redoubtable champion of the name of Badang. Several remarkable feats of strength are recorded of him, but I will merely select the one in pomt. The fame of Badang having reached the land of Kling, the Rajah of that country despatched a champion, named Nadi Vijaya Vicrama, to try his strength with him, staking seven ships on the issue of the contest. After a few trials of their relative powers, Badang pointed to a huge stone lying before the Rajah’s hall, and asked his opponent to lift it, and to allow their claims to be decided by the greatest strength displayed in this feat. The Kling champion assented, and, after several failures, succeeded in raising it as high as his knee, after which he immediately let it fall. The story then says that Badang, having taken up the stone, poised it easily several times, and then threw it out into the mouth of the river, and this is the rock which is at this day visible at the pomt of Singhapura, or Tanjong Singhapura.”’ * The stoneis a hard siliceous sandstone, upon which this process, if ever adopted, would have no effect. ca 70 Note on the Inscriptions from Singapur, ec. [Juny, ‘* After some other recitals, the annals state that “after a long time, Badang also died, and was buried at the pomt of the straits of Sin- ghapura ; and, when the tidings of his death reached the land of Kling, the Rajah sent two stone pillars, to be raised over his grave as a monu- ment, and these are the pillars which are still at the point of the bay.” ““ Now, the first two mstances are totally destitute of presumptive evi- dence ; the last is, on the contrary, full of it. At the mouth of the river there is a large rock, which is concealed at high water, and on which a post was erected four or five years ago by, I believe, Captain Jackson of the Bengal Artillery, to warn boats of the danger ; this is the rock fabled to have been hurled by Badang. He is said to have been buried at the point of the straits of Singhapura, the scene of this wonderful exploit; and there, the very spot where this record is to be still seen, the Rajah of Kling, who had been so serious a loser by it, ordered his monument to be erected.”’ (page 355-358.) In this idle legend, it is by no means improbable that the name of the reigning prince is preserved, although the attendant circumstances are altogether fabulous. The kingdom of Singapura was founded, ac- cording to Malayan accounts, in A. D. 1160; and from that time up to 1250, when the whole of the Peninsula was converted to Mahamma- danism, was subject to frequent invasions from the Javanese. The Rajah Vikrama mentioned in the foregoing extract, reigned from A. D. 1223 to 1236, and his era is very likely that also of the inscription. At all events we may be certain that the present inscription is not less, and cannot be much more, than 600 years old. Its preservation for so long a period may be ascribed in a great measure to its protection from the action of the weather by the tropical vegetation which concealed it, perhaps for cen- turies. “‘ You remember,”’ writes Dr. Montgomerie, “ the situation of it on the rocky point on the south side of the entrance of the Singapore Creek. That point was covered with forest trees and jungle in 1819, and the stone was brought to notice by some Bengal clashees who were employed by Captain Flint, R. N. (the first Master Attendant ;) the men on dis- covering the inscription were very much frightened, and could not be induced to go on with the clearing, which, if I recollect right, was com- pleted by Chinese under the stimulus of high wages. What a pity ’tis that those who authorized the destruction of the ancient relic were not prevented by some such wholesome superstition !”’ 1848. | Note on the Inscriptions from Singapur, Sc. 71 Of the remaining inscriptions furnished by Col. Low the first set (A) are in Pali, and are represented in figs. 1 to ad of: Plate: LY. Figs. 1 and 2 seem to form a continuous sentence, aay FaATAQ tau azafa q aa carfaa (@) cifsra wm (’) sa (?) faw (?) of which Babu Rajendralal Mittra has been good enough to supply the follow- ing Sanscrit and English version. aq aarae fy weafa g aa Tafa tre weafadt | Translation. “IT acknowledge the enemies of the contented king Ramaunibha and the wicked are ever afflicted.”’ The inscriptions marked B were published by Primsep in the 4th volume of the Journal from Col. Low’s own fac similes, but without any attempt to translate them. The drawings, and especially the admirable clay impressions now sent, enable us to decypher the character without any difficulty and to supply a correct fac simile of the original. This method of taking impressions has I believe been employed by Capt. Kittoe also. It answers admirably ; and though it-represents the cha- racters inverted, this inconvenience is met by observing their reflexion m a looking glass. The subjoined versions are likewise supplied by Babu Rajendralal : Fig. 8 avataataine Uaatrasy | “ This is said by Mannikatha, the protector of all great Buddhas.”’ Hiz..9. SAU HILY Gala y Tag aqrnraca: | «In every form of life knowledge becomes manifest every where and im every way.” Fig. 10. THT aH TATA AATTCH | (That) Karma (religious action originating in the hope of recom- pense) which sports with passion, is the cause of transmigration.” Fig. 11 is mutilated and unintelligible. Of the monagrams upon the Tookoon rock and upon bricks, we can make nothing, but we give fac similes of them in the plate. The Sanscrit lines (C) on the brass ornamented dish, are as follow : ataa (eee ASTAAT | “ Savita, 1399.” 72 Gleanings in Buddhism. | JuLy, ‘Maha Sramana,”’ (repeated four times on the sides of the dish.) aq ZWISAATY CaSaTaae aCalZ az Fay | “Sri Maha Sramana is acknowledged to be the mightiest of the mighty sect of Sri Dasavala’”’ (a name of Buddha). The copper coin is much corroded, but is easily recognised as anci- ent Ceylonese. The inscription la@revaa, Srimat Sahasa Malla, is legible enough, and enables us to identify the coin with one published by Prinsep in Pl. XX. Vol. VI. of the Journal. This prince reigned, according to the late Mr. Turnour, from A. D. 1200 to 1230; and his coins are, I believe, pretty numerous. Gleanings in Buddhism ; or translations of Passages from a Siamese version of a Pali work, termed in Siamese “ Phré Pat hom,” with passing observations on Buddhism and Brahmanism. By Lt.-Col. James Low, M. 4. S. B. and C. M. R. A. 8. “Several years after he had become a Priest, Buddha ascended to Tavatinsa,* a mountain which touches with its summit the Constellation of the Alligator, in order to visit the spirit of his mother. He there solaced her with hopes of happy transmigrations when her allotted period in this heaven should have expired, and in order to prepare her for these, he desired her to repeat certain Bali formule, which he had brought from the earth for her use. They are as follow, being taken from the Bali work, Phra D’hamma chetphra Kamphi. Phra Sanggha. Phra Wibhang. Phra T’harjanok. —— Po’. — Kattha Wat’ho. Ya, Pa. * Trayastrinsa, in Sanserit. SSNS iC bBsVIAHR BOR FE E4088 oO ePPom | atria 8) 45 AK & | k | Grigg rug sas apex PBF Masons Le Corre em a ueoM Foy Au g | | | 3 — TEL. bers ip ve OT Ai Lo he bia er ine boi tv tad a an aes hits, Agha ees shins at rh Ling a! | fa: eas tai hey bo ia My ne * he nag ae he! Far a dng i , i a ‘q F ‘Pes f fig . 9 of id ee ee. | ‘ 4 ae riage as vi t mre eat set r . = Re oe, a i 5 . ‘. ; 3 x “e it , * ae | ae Sant al ia ; re ray @ hae 3 | a, ae S$ ee ht oa ey ee Ee ee. ix : a. Me ee wr 5 > < 4 F . i" . 1848. | Gleanings in Buddhism. 73 ‘«‘ Buddha next weighed his mother in the balance against the Pal (personified), and having found the beam equipoised, he set forth on his return; just three months subsequently to his arrival, when Indra learned his intention he summoned to his presence Mattuli, and directed him to prepare a golden ladder, which might reach from the gate of his heaven down to Jumbo Dwip.”’ This may remind us of the armillary sphere of Zoroaster and of Jacob’s ladder. “‘On the 16th day of the eleventh month Buddha began his descent. The procession befitted the splendor and dignity of Indra’s court. This Devatta himself accompanied it, bearing on his shoulder the holy Pat’ha or vase. The Brahma, from the heavens of the Brah- ma Pari Sachcha, the Brahma Parohita, and the Maha Brahma, also attended, sending forth loud blasts from their conch shells, or sanghd. When the great Saviour reached the earth this grand cavalcade of ministering Devattas departed, and Buddha was welcomed back by a mighty concourse of all ranks of the people, eager to listen to his dis- courses on virtue and religion. Such is (observes the writer) the effi- eacy of the Pali, that several Buddhist Priests, who had retired to a cave jn order to recite passages from it, were astonished to find hundreds of bats tumbling down dead from the roof. Their spiritual essences (for bats may contain migrating souls), thus purified by the holy word, soared to the heaven called Hemanaraté, where they became Devattas. Those who wish to listen to Bali discourses must perform ablutions, and dress in white garments. Then taking incense and sweet-scented woods (burning them) and having covered them with a cloth, they will perform the usual puja. After having heard the Pali they should take a vessel of water and pour out a hbation upon the ground to Thorani, the god- dess of earth.” I described on a former occasion the places visited by Buddha,* and the publication of the Mahawansa since that time, has elucided the subject more clearly. “Buddha, after arriving at the country Phaya Sali Sawat, the king of which entertained him munificently, entered a Buddhist monastery. Here he informed his brother-in-law Ananda that his hour was at hand, inculeating on him that he should not quit the world at the same time, but continue to establish the faith.” ? ToRSAEsS. 74 Gleanings in Buddhism. [ Jury, «When it became known that the divine Buddha was about to leave the world, the four elements forsook their tasks, the heavens and the earth shook, and Meru, that king of mountains, bent like a sapling before the wind, as if giddy with apprehension, while the rivers rushed along with unwonted force. Buddha at length went into the house of a goldsmith, who directed a feast to be prepared for him.” It appears that ‘ this divine person while in some previous condition of existence had slain a Rakhasha named Mara, but in self defence. This wretch Mara having entered the assembly, changed his body into a poison and insinu- ated himself into a jomt of pork which had been set before Buddha. The latter was aware of the trick, but as he courted his fate, he partook of the meat and soon after expired.” Were it not that the Buddhists themselves do not countenance the supposition, we might be induced to conclude that Buddha had been poisoned by his enemies, the heretics. «Thus Buddha entered Nivan,—the earth groaned from its mmost caverns, the holy Ganges wept with her waters,—the plains became parched with grief, the forests shed their leaves, and all nature felt the shock. This ever memorable event occurred in the kingdom of Samoula Raja (Samala ?) «Then came Indra, and the Devattas down to the spot. The Rishii also assembled along with the Naga and Nagi. Garuda was also there. «The body of Buddha was now got ready for the funeral pyre. Ample rolls of white cloth, with sweet-scented woods were prepared and a Maratapa (q. a type of the sthupas ?) or pyramidal dzer, was constructed to hold the body. «* When fire was applied to the pile it would not burn—not even when held by Princes and Chiefs. A shower of the montha flowers fell from heaven. In the meantime Phra Katsop, (Kassapa, a favourite disciple of Buddha, who subsequently, as it is supposed, conveyed his doctrines to China,) arrived at the pile, when fire instantaneously burst forth from the body of Buddha, and consumed it with exception of the bones. A heavy rain then fell, and washed away the ashes from the bones. Samoula Raja placed the relics in a golden vase, and deposited them in a Chaitya (a pyramidal temple). Soon after these events king Ajatasatru (Ajatasattu) of Rachakhra (Rajagriha in Behar, he is said in the A. R. to be brother of 1848. | Gleanings in Buddhism. 5 “SF Crishna, or Bala,) mvaded Kosinnarai (Kusimarake, Kusumapuri or Raja- matty where the Maha Raja often resided* and said by Wilford to be Patna), where Samoula Raja governed. His, Ajatasattu’s army was com- posed of the troops of one hundred and one countries.” [This hyperbolical mode of describing numbers is also common both to the Burmans and Siamese. | “These forces posted themselves in seven lines of blockade around Kusimaraké, and Ajatasatru despatched a herald to demand the relics from Samoula Raja, or to stand a storm, should he refuse to deliver them up ; and the latter was just preparmg to march out of the town and give battle to the enemy, when Thoula, a Brahman, urged the great risk attending an attack on so superior a force, and the sin of waging war in such a cause, when much blood must be spilt. He then pro- posed to negociate and bribe off the enemy, and as the king acquiesced, the Brahman conciliated Ajatasatru by giving to him a large portion of the relics.” I will stop here to remark that this Brahman must have been a Bud- dhist, if we are to judge from the humanity, not the policy of his advice. “Four more kings arrived afterwards, and obtained relics and gifts ; Indra descended on purpose to decide on the respective claims of these Potentates to the Dhatha, or Dhato, or relics. Some time after the death of Buddha, Mali Raja, the king of a cer- tain country, arrived at Kusinaraké, and solicited a portion of relics, but Samoula Raja replied that he had come too late, and advised him to gather some of the ashes. He took the advice, and having collected enough he returned home and deposited them in a splendid Chaitya.”’ * A Buddhist Priest of Bankok gave mea description of the city of this name, which, he said is to be found in the Bali works Dhato Webhahang and Maha Parin Mirana. But he considered it as having been a Siamese city. They have indeed a province and city, so called, having taken the name from the Pali, and which they affirm was an inde= pe dent Government before Siam became united undera king. I suppose it to have inciuded the province of Kanburi, a place of some note in former days. ‘The present city or town so named lies further south than the ancient one, the population having been driven south by the inroads of the Burmans. Kusinaraké is said to have been seven yojanas in length, with nearly the same breadth, was fortified, had spires on the walls, these last being 8 cubits high and was encompassed by a deep fosse. [Kusinagara was on the banks of the Gandak not tar from Bettiah ; Kuswmapura was another name for Pataliputra, or Patna,—Ebs, | £2 76 Gleanings in Buddhism. (Jury, It appears that there were eight kings who received relics. But the Brahman just alluded to, proved himself to be a zealous Buddhist, for he “secreted arelic in the tuft of hair on the top of his head.” “Indra perceived the theft and purloined the treasure, unknown to the Brahman ; which he carried to Tavatinsa and assigned to it a chamber in a bright fane in the constellation of the Alligator. When the Brah- man discovered his loss he raved and tore his hair, but tried to console himself by searching at the burning place in the hope of procuring a _ few cinders of the body of Buddha. But every remnant had been swept of by Mali Raja, with the exception of some very fine ashes. These had been licked up by a cow. The Brahman followed the ani- mal and collected its dung. This Brahman ever afterwards held cow- dung in veneration and often daubed it over his body !!!” If there be no other better reason for the Hindu practice of the present day of smearing the body with cow-dung, the above may not perhaps be an unplausible one, although derived to them from an unor- thodox source. “* Kasapa likewise concealed a relic in his mouth. Raja Naga also secured the left upper canine tooth, and constructed over it a magnificent Chaitya in his empire, Patala.”’ Kusinaraké is described in the Pali, (but I have not seen the work, and here only rely on an extract given to me in Siamese,) as having extended seven yojana in length, and having nearly the same breadth. The gates were numerous. The walls were eight cubits high, and were surrounded by spiral turrets, and a deep fosse encompassed the whole A king or raja named Moulara, founded the dynasty here, which was carried on through twenty successive reigns at the least, until the ap- pearance of Buddha, when Baramma Chakka reigned (Vicramaditya, perhaps.) This king possessed seven precious things or gems, which like those belonging to the court of Vicramaditya according to Wilford in his paper in the Astatic Researches, and which were necessary for his state. But the poet is omitted. These were.-—A white elephant endowed with reason :—a horseof pure pedigree :—a Muniratanang :—the Chakkra:— a Muntri or Prime Minister :—a General and a beautiful Queen. ‘« Ajatasatru inclosed the relics in a magnificent casket, and placing it im a superb howda on an elephant, retraced his steps. 1848. | Gleanings in Buddhism. 77 “« This Raja had before the occurrence of these events been instigated by Devadatta, brother-in-law of Buddha, to conspire against the life of his own parents. Stung with remorse, he had vowed to proceed, after he should have obtained the relics, on various pilgrimages and wander- ings in the desert and forests, to endeavour to atone in some degree for his wickedness. «« The Raja had spent seven years in this manner when Indra despatch- ed his Minister, Wessanikim, requiring Ajatasatru to return forthwith to his kingdom and not to molest the peasantry by quartermg his fol- lowers upon them. His Majesty obeyed the high injunction, and return- ed to Rajagriha. He here proclaimed his intention to raise a glorious Chaittya m honor of Buddha to hold the relics he had obtained from Samoula Raja.” Indra, whose presence appears equally indispensible where great Indian hierarchical events are to be celebrated and recorded as in the struc- ture of its history and romance, ‘descended from. his bright abode, escorted by a glittermg host of 99,991,909 Devattas, blowmg trumpets and beating sonorous instruments. He soon fixed upon a spot for the relic temple, and by the efficacy of powerful spells, he surrounded the site with lines of defence composed of invisible elephants and of other wild beasts.” “« Ajatasatru having found a propitious moment took a slab of precious stone and wrote or engraved thereon, “‘ May a poor Prince find this.” He then engraved the followmg sentence upon a plate of gold :— ‘He who was poor did not see Buddha,—for this reason he was poor, although he reigned over an extensive empire.” The slab and the plate were then placed below the golden box which enclosed the relics, and all were deposited beneath a splendid fane. “ Ajatasatru, or Chatta-satru, died without leaving any legitimate children, and the kingdom of Rajagéhé or Rajagriha (or as it seems also to be here meant Inthapattha or Indrapreshta, or Indrapuri, or Ayodia, where had also resided aking of Pataliputra*) had no legitimate ruler for the space of three lives.”’ Awadi is another name given to this country. “‘Ajatasatru went to the infernal shades, because his evil deeds outweighed his good actions. Yama siezed him, and imprisoned him * Vol, XI. As, Res, p. 62. 78 Gleanings in Buddhism. [ J uLy, in an adamantine apartment, which was guarded by whirling fiery cha- kras. There he remains in the hell Kumbhira. Devadhatta was precipi- tated imto the hell called Airchi where he stands fast, being fixed by huge transverse iron spits. «« Ajatasatru could not escape the punishment due for his offences, notwithstanding his pilgrimages; and although he had directed to be constantly recited the Pali Sanghayanai, and the Maha Chatta and P’hra D’hamma, and even had distributed all his treasure in charity.” “In the year of Buddha 220 (or B. C. 323) the kingdom of In- thapatha was governed by a Prince named Raja D’hammasokarat, (D’hammasoka Raja or Asoka.) He was just and humane, so that the country flourished under his rule.* “« This king having learned that relics of Buddha had been buried at some former period in his dominions, sent people im search of the build- img which had been erected over them, but no vestige could be found. At length an old Priest related that when he was a boy he had been sent by his father to make offerings of flowers and fruits ata temple, the site of which he then pointed out. His Majesty was highly gratified, but desirous of ascertaining the truth of the Thero’s account before he should act upon it, he ordered the holy B’hikhuni, or Sibyls to be assembled and consulted.” I have witnessed this mode of trying to ascertain future events, practised in Canara, and the custom also prevails in Siam, where it was probably imparted by Brahmans. A sacred dance, in the instances which I saw, was performed, during which spirits were invoked to de- scend, and were further incited thereto, by offerings of dressed meat, and the burning of huge waxen candles and perfumes. When the Siamese Priestess, or a young man dressed as one, under the name of T’haau Phising, has continued to dance for a good while, or until it is believed the spirits are approaching, she encloses with her hands the flame of the candle, and when she ceases to feel any heat from it the inspiration it is supposed has begun. Her body is then agitated by * Much of what is contained in these accounts will be found closely to agree with the Mahawanso, but where synchronism exists, I have thought it best to give the whole, such being at least a verification from records preserved at a great distance from Ceylon of its history above named. ry 1848. } Gleanings in Buddhism. 79 a holy frenzy, and when fully inspired, she predicts, as her consultors believe, the future. I have elsewhere described the ceremony which I saw at Jemulabad in Canara.* On reference to the Mahawanso (p. 34,) we find that Dhammasoka in B. C. 321 had constructed splendid dagobas throughout his kingdom, and (in p. 35) that he went in procession on a great festival day, to the temple built by himself. “Besides the eight Priestesses thus summoned by Dhammiasoka, there were many astrologers in attendance. The united predictions of the whole were so favorable, that the king was confirmed in his belief m the Thero’s veracity. The Priestesses now led the way to the spot indicated and His Majesty imstantly set a multitude of people to dig up the ground. } Before the day had closed, however, the greatest number of these labourers had died (magnified to 80,000) owing to their having been foo impure in mind for so holy a task.” “The king desisted from his attempt and lamented over such a loss of human life. In this emergency he prayed to Indra, and this bene- ficent Devata sent down Phetsalukan his Minister, (the Harinar- guneshi of the Jainas, perhaps,+) who appeared in form of an elegant youth bearing his bow and quiver of arrows. The king admired the bow, and inquired to what country he belonged. The disguised Devatta replied that he came from a great distance, and that his bow was endowed with miraculous power ; offering at the same time to exhibit these if his Majesty would direct people to dig again at the same spot as before, and refusing all offers of reward if successful. The kmg gladly renewed his attempt to excavate the ruins. The spirits which Indra on a previous occasion had set to guard the Chaittya now closed round in terrific array. But Indra’s minister told them to recol- lect that the same power which placed them there could remove them. Thus admonished they speedily vanished, and the Devatta returned to Indra’s heaven. The king and his people dug again with increased vigor, and soon reached the cavity which contained the relics. And now a glorious apparition amazed the spectators. A Devatta, clothed in heavenly vest- ments and seated on a superb horse, richly caparisoned, arose from the * Paper in the J. A, S, + As. Res. Vol. 2. 80 Gleanings in Buddhism. [JuLyY, excavation, holding in his hands the golden vase. This he delivered to the king. The lamps in the cavity still burned brightly and the flowers bloomed and diffused their fragrance around.* When His Majesty had perused the inscription on the precious stone left by Ajattasatru, he angrily exclaimed :— “Am I then a poor man or prince, I the King before whom tributary nations bow the knee ?”’ He had no sooner finished this speech than he dashed the slab on the ground and broke it to pieces. He next read the inscription upon the plate of gold, and regretted his haste in destroying the slab, while he admired the humility of the prince who had penned the inscriptions. When His Majesty had returned to the city, he called a council of priests, astrologers, and wise men or pundits, in order that they should fix upon an auspicious site for a magnificent Chaittya in which the regained relics might be placed. But this council did not feel competent to decide so momentous a case, and the king was at last obliged to go into the forest and consult the Tapassa Sokkhalibutta and Thera Malai. These holy persons informed him that there was a much holier Thera still, named Utt’ hak’ hit, whose abode was below the waters, and that it would be by his aid alone that the new Chaittya could be surrounded with the requisite invisible walls of defence. Raja Naga now felt his palace becomimg warm, and immediately * This mention of a horse seems to me to have reference to the funeral customs of Tartary or Scythia. + This is an important passage, as the Chinese and Trans-himalayan Buddhists insist on making Asoka a contemporary of Sakya Muni ; and in the QEGAN' A 4 ( Hdsangs blun), 28th volume of the Mdo, there is a legend of his meeting Asoka when a child and receiving from him a handful of earth, as alms, in his begging pot. (Schmidt, Der Weise und der Thor, vol. 2, p. 217.) The same story is alluded to by Fa hian, Chapter XXxXil. ; In Commenting upon which in the recent reprint of that work, we have ventured to doubt if there exist any counterpart of this legend in Pali, or among the Buddhists of the south. It is impossible in the present state of our knowledge to account for the extraordinary anachronism of the Chinese who make Sakya the contemporary of Muh- Wang (B. C. 1000—945) and of Asoka; but it would be no difficult matter to show that their chronology contains in itself ample materials for its own complete refutation.— Eps. t This Utthak’hit is doubtless the Assak’hutta Thero mentioned in the Milanda Raja. § ‘© Whose abode is in Patala.”—As. Res, a SS Oo — ee ee oe 1848. | Gleanings in Buddhism. 8h emerged above the earth to see who wanted his assistance, but he had hardly done so, when Supanna or Garuda pounced upon him, and was bearig him off in his talons towards Simphali, when a young priest clapped his hands so loudly that Supanna dropped Raja Naga, who was much bruised by his fall to the earth. But the priests quickly restored him with healing unguents ; and being angry that the honor of having saved him belonged to a noviciate, they punished him by getting Dhammasoka to send him in search of Utt’ hakhut. «“The young priest proceeded accordingly to the bank of the river (Ganges) and invoked the ancient man to come forth. It was not long before the sage appeared and displayed to the astonished youth a body shrivelled like a blasted sapling, and bending under the load of centuries. When the ancient learned that his aid was wanted, he took the sacred vase under his arm and proceeded to the palace of Dhammasoka. Here he found numbers of Arahans or Priests of the superior grade of merit waiting to receive from the King their wonted daily bounty or alms. These priests pointed out the sage to the King as an exceedingly holy person. But although his majesty was surprised at his withered ap- pearance, he paid him no particular attention then. He was desirous however of putting to the test his reputed sanctity, and told his mahout that when the sage should appear next morning, he should push the war-elephant at him. Accordingly the mahout rushed next morning with the elephant upon the sage Tapassa, who quite unconcernedly turned his body a little so that the animal plunged his tusks into the ground, one on each side of him. The Tapassa then turned round, and patted the elephant thrice on the temples, when it was instantly changed mto a stone figure. The King could not fail now to credit the power of the sage, and he therefore asked him to be his spiritual guide, also to restore the elephant to its original state, and assist in establish- ing the Chaittya. Utt?hakhut consented, and then drove off Garuda, so that Raja Naga might also grace by his presence the consecration of the new temple. *‘ All these preliminaries having been duly arranged, a Chaittya was built, consecrated and fortified, and a portion of the relics was buried underneath.” ** Dhammasoka now wished to bestow the remaining relics upon the Princes of other countries, who on being acquainted with his desire M 82 Gleanings in Buddhism. [Ju Ly, quickly arrived and received them. On that day there was a terrible earthquake, and Meru waved to and fro like a tree before the storm. Indra attended the ceremony of division, and the Rakshas hurried to the scene in the hopes of being able to destroy the relics, and the Chaittya also. These Rakshas were preceded by a furious tempest ; but Utt?hakhut perceived their advance, and having invoked the aid of Buddha, he wrapped the vase which he held under his arm, in a sheet, and threw it at their chief. The vase became a dog, which instantly clung to the Raksha’s neck, and then dying produced so intolerable a stench that he fled howling through the world, calling aloud for help. But no one would assist such an evil-disposed race. However, the Devattas advised him to ask Utt’?hakhut to take compassion upon him. The Raksha took this advice, and having been relieved from his misery, he became contrite.” The narrative here breaks off, and another, which apparently ought to have been first in order, commences. “There was a king of the country of Thonthaburi, named Singharaa (Singha Raja) who had within his dominions a famous Chaittya, in which there had been deposited a tooth of Buddha.”’ This country is evidently Dantapura, and the king is Singha, or Sinha Raja, son of Wango.* ‘It happened that a king of Chatttibadi coveted this precious relic. He therefore despatched a large army against that country. But Singha Raja refused to give up the relic, which, besides its inestimable value, had, he urged, been Jong in possession of his family. He therefore signified to the Maha Raja that he would march out next day and give him battle, adding that His Majesty had no right to demand the relic. Next morning accordingly at dawn, Singha Raja mounted his huge war ele- phant, clothed in dazzling armour of proof, he shone like a_ star conspicuous at the head of his troops he advanced on the Maha Rajah’s force, and he soon singled out the latter from his bright mail, and ad- dressing him, inquired why he had invaded the country to obtain a relic, when he might have had a share had he gone to Kosinaraké when the relics were being divided 2” This appears to bea sort of anachronism, because if this was the tooth relic now preserved in Ceylon, it was conveyed there in A. D. * Described in the late Hon’ble Mr. Turnour’s Mahawanso. 1848. | Gleanings in Buddhism. a3 310, not as might be inferred from this account, within a life time after Buddha’s death. The Maha Raja replied that he was not at the time aware that Bud- dha had entered Nivan or Nirvana. Singha Raja then invoked all the supernal powers to aid his arm, and directed his elephant to be furiously urged against the great king’s. Both armies rushed to battle, and the two kings long contended hand to hand ; at length Singha Raja with one blow of his sabre rolled his adversary’s head on the ground, the body remaining on the elephant. The troops of the Maha Raja now fled and were pursued with great slaughter. «Three years after this battle a king of Hemantha Phara, confederated with the Princes of four other countries, who having united their forces to his, and thus formed an army of three hundred thousand men, marched to attack Singha Raja im order to compel him to deliver up the relic. On arriving before Dantapura the allies encompassed it with trenches, and then sent a herald to summon the king to resign the relic. Singha Raja requested three days for deliberation, which were accorded.” It would appear however that Singha Raja foresaw that resistance would cause the loss of his kmgdom; for, continues the account, the unfortunate Prince being thus driven to extremity and disdaining to fly or to yield up the precious tooth, determined to save his honor by perishing sword m hand. He visited his queen, called his children around him, and communicated to them his resolve. Her Majesty impressed upon the king that resistance to such a power would be vain, and urged him to assume the garb of a priest and to fly with his family to another country, carrying with him the sacred relic. That opposition to such a host resembled an attempt to quench fire without water, or like an ember on which a deluge was ready to pour. flis Majesty however continued firm, and observed that it would ill- comport with the dignity which had descended to him from his ances- tors were he to shun the impending conflict without making an effort to defend his kingdom ; that the sword was in his hand and could not be sheathed. He than solemnly enjoined the queen, that in case of his death (or defeat) she should disguise herself as a priestess and seek refuge in a monastery. Next, turning to his son Thont’ha Kuman and to his M 2 84 Gleanings in Buddhism. [JuLY, daughter Hemachala, he desired them, in either of these events, to dress themselves like peasants to secrete the relic about their clothes and to fly to the coast. ere they should embark on board of a vessel and proceed to Lanka, the king of which country had long expressed an ardent desire to possess a relic. He added that the time had now arrived, as predicted by Buddha, when Dantapura was to fall to the arms of five invading kings. He then delivered the relic to the Princ, and Princess, and prepared for battle. He first took the bath, then clothed himself in the refulgent armour which had before dazzled the eyes of his foes. On his head was a splendid tiara, and he held im his hand a ponderous mace. After a bloody fight in which the Singha Raja was slain, the enemy gained the day. The queen obeyed the injunctions of her deceased husband, while the prince and princess escap- ed in disguise to the coast, where they embarked in a vessel and sailed for Lanka (Ceylon). It may be noticed in passing that Raja Singha does not hint even at the practice of burning widows, one which Buddhists must have abhorred. So that although we find in the Mahawanso that this tooth relic was carried to Ceylon by a Brahman Princess, she and her parents most probably were Buddhists. ‘After a voyage of three months* a tempest assailed the ship and it foundered with all on board excepting Thont’ha Kuman (probably Dantakumara in Pali), and Hemachala who, still retaining possession of the relic, floated on cocoanuts to the shore. They reached it at a place called the Diamond Sands (or that Sai Keo in Siamese) but I have not yet been able to procure a complete version of the original Bali work so cannot specify its title or the place here alluded to. Here being afraid they dug a pit, and hid the relic and also concealed themselves for three days, subsisting on fruits and roots.” These Diamond Sands were probably those on the shore near to the present site of Jagannath, which latter has been supposed either to have been originally a Buddhist shrine, or to have been erected near to, or on the more ancient site of one. In the Mahawanso (p. 24,) we find it stated that “the right canine tooth relic was brought to Ceylon by a Brahman Princess from Kalinga in the year B. 853 or A. D. 310.” The account now digresses a little and is tinged with the marvellous. * This must be an error. ee ~ 1848, | Gleanings in Buddhisin. 85 ‘««'There was at the period of this shipwreck a celebrated priest called Barémmat’het Thero or Thera, who resided on the hill, Assakano, one of he lowest ranges of Meru. He happened to be deeply abstracted in devotional contemplations, the force and efficacy of which were such that they lifted him up into the air. While thus soaring aloft, his eye was arrested by dazzling rays of light which were cast upwards from the Diamond Sands. Whereupon he instantly descended and called to the Prince and Princess to come out of their place of concealment. They related to him their sad tale, which induced him to descend into the kingdom of Raja Naga. But the snake-king on his approach rolled himself away beyond the Chakkawan, or horizon. The Thero however, compelled the Naga’s subjects to bring him back. It seems that this Raja Naga had purloined the relic unknown to the Prince and Princess, but the Thera obliged him to deliver it up. He then returned to the Diamond Sands and restored it to the brother and sister, inform- ing them at the same time, that a vessel would touch there in three days and convey them to Lanka, and bidding them invoke him should they encounter any accident. The vessel, as predicted arrived, and a flag being hoisted on shore, a boat from the vessel landed and took off the Prince and Princess. A few days only had passed in the voyage hence towards Lanka, when a furious storm assailed the vessel, at the instigation and desire of Raja Naga, who wanted to regain the relic. The captain of the vessel then invoked the Devattas, but without effect, so that he began to suspect that the storm was owing to the presence of the Prince and Princess (who were strangers to him), and he was on the point of throwing them overboard. But they called on the Thero, who soon appeared im the form of Supannd, or Gartida, and assuaged the gale.* The captain or commander of the ship and his crew wor- shipped him, and then he departed. The vessel reached Lanka in three months.” Fa Hian relates in his account of his voyage home from Ceylon that the brahman merchants of the vessel he sailed in wanted to get rid of him in the same manner and for a similar reason. It is probable that the two vessels above alluded to came from Tamaliti. We cannot account for the voyage having lasted three months, unless by supposing that the time occupied in escaping to the coast is included in it. * Garuda is himself fond of occasionally rather of raising than abating a storm, 86 Gleanings in Buddhism. [Juny, The Siamese have placed the Diamond Sands near Ligor, and the ignorant amongst them, including most of the priests, consider this history as one of that country; and some of the latter were much mortified when I poimted out the absurdity of the supposition. The accounts however which they have of the history of Buddha and of Buddhism, afterwards closely accord with the Ceylonese Mahawanso, and other Indian Pali writings. ‘‘When the ship cast anchor at Lanka the commander took his passengers on shore at a place where there was a temple called Lohak Phra Satst, and where presided the chief priest or Sanghara, whose name was Thassakam Phra Mini, and who was allied to the royal family of Lanka. This priest hospitably received the strangers. When night arrived, an extraordinary light spread over the temple, and the astonished priests found that it emanated from the place where the Prince and Princess reposed. ‘The latter then disclosed their names and the cause of their arrival, saying that they must deliver the relic into the hands of the king. A young priest was therefore despatched to acquaint his Majesty with the fortunate occurrence, who happened to be then eight yojana distant on ahunting excursion.* He no sooner however received the information than he was seized with a holy fer- vour, and dismounting from his elephant he walked seven of the eight yojanat to his palace, and was lamed by the exertion. The royal pair, a brother and sister, were now presented to him, and he allowed them a retinue of 500 persons and a suitable establishment to uphold their state. By his Majesty’s orders a brick and mortar Chetti or Chaittya, or pyramidal buildmg, was constructed and was adorned insidet with precious stones. The relic brought by the Prince and Princess was then deposited in it with great solemnity. Three years had passed away when the king of Lanka perceived from an ancient prophesy that in seven years from that date a certain king, Dhammasoka Raja, would erect a temple at ‘‘ The Diamond Sands.” He likewise recollected that there were two Dona of the relies of Bud- dha still concealed in the country of Raja Naga. He therefore direct- * Yet the killing of animals was forbidden by his faith. + This cannot be the yojana which is reckoned at 9 miles, + The receptacle for relics probably. See eee 1848. | Gleanings in Buddhisin. 87 ed a holy priest to go and bring their relics, but the messenger had no sooner reached Raja Naga’s palace, than the latter whispered to his brother* to fly with the relics to Meru and hide both himself and them. This being done he told the priest that he knew not where the relics were. But the observant priest had noticed the Raja’s brother putting the relics into his mouth or swallowing them on his departure, the more effectually to conceal them. He accordingly followed him to Meri, where he found him coiled up and fast asleep with his jaws wide open. He drew forth the relics without awaking him, and returned with them to Lanka. Soon after this Raja Naga arrived in the form of a handsome youth, and solicited a few relics from his Majesty, which were bestowed upon him accordingly.” His Majesty now ordered a golden ship to be made. It was one eubit long, and one span broad. The relics were put into a golden cup, this was placed in a vase, and the whole were put into the golden ship. A wooden ship was next built having a breadth of beam of seven long enbits.”” (The length, judging by such a breadth would be about 200 feet.) “When built this vessel was loaded with bricks and mortar, and abundance of provisions and necessaries, with gold and silver, were placed on board. Four golden jars were made for the occasion, and they were filled with the poison of snakes. T’hont’ha Kuman and Hemachala, being desirous of revisiting their country, the kmg of Lanka sent along with them ambassadors to one of the five kings, (he) who now ruled there, requesting him to show every sort of attention and respect towards them. Two hundred young men and one hundred damselst were also embarked, and many learned priests availed themselves of this opportunity of spreading their religion (the Buddhist.) The vessel reached the Diamond Sands in five months,t and the Prince and Princess then went on shore accompanied by the priests (of Buddha.) * Nephew in the Mahawanso, pp. 188, 189, where a longer account is given. It is moreover stated that the enshrining of these relics took place in Ceylon. + Labourers apparently. + This might have been an alteration by the Siamese, perhaps in order to make it appear that Ligor wasthe destination of the vessel, but more probably it is merely a clerical error. 88 Gleanings in Buddhism. [J uLY, The golden ship and its holy contents were carried m procession upon the heads of thirty men, to a spot which the astrologers had fixed on.” (These astrologers were, we may believe, Brahmans, for this tribe had not then become prominently distinct as religionists until a much later period, and many were Buddhists.) «A square excavation was then dug to the depth of a tall man’s height, and proportioned according to the instructions contained in the sacred books. Water was next poured into the vase so as to float the golden ship, and the whole, as before enumerated, were deposited at the bottom of the excavation.” In a former description the relics were placed in the centre of the building. In the Mahawanso they are noticed as occupymg a compart- ment of the famous Anarudha temple, on a level with that ledge or part of the basement where flowers were offered ; bemg thus considera- bly above ground. At each corner of the square ajar or vase (emblematical perhaps of the four elements) was placed underneath and filled with the venom of snakes. Four priests of known sanctity consecrated the spot, and a tablet of stone with an inscription upon it was fixed upright in the pit, its front facing the north.* Its import was that “The King of Lanka has order- ed this imscription m the language of Lanka [Magadhi?] to be placed under the Chaittya as a memorial of the erecting of the same; and of there havimg been four holy priests sent by him to superintend its con- struction and consecrate it in due form.” The materials were then landed, the pit was filled up with stones ; and on this foundation the Chaittya was quickly built. The vessel now set sail for Dantapuri, which it reached in a little more than three months.t The ambassadors of the king of Lanka landed here along with the Prince and Princess. The two latter were treated (by the ruling Prince) with much distinction, and remained in that country. The ship returned to Lanka in forty days.t * This I take to be a clerical error, and that N. E. if not E. was the direction. + An exaggeration for the purpose before noticed, if not a clerical error. { ‘This is nearer the mark, perhaps, therefore the foregoing lengths of voyages are cle- rical errors. Perhaps the stay at the temple is ineluded in the time so stated. 1848. | Gleanings in Buddhism. 89 An Account of Dhammisoka, Raja of Awad. B. C. 321. “ King Dhammiésoka Raja, the lord of earth and sky, go- verned the country of Awadi with strict justice ; and pursued the humane and munificent course which great Princes ought to follow. In the midst, however, of prosperity and abundance the kingdom was suddenly afflicted by a sweeping pestilence. The king consulted his astrologers, and they advised him to emigrate with his people to another quarter. His Majesty accordingly set out with all his family, and he was followed by the largest portion of his subjects. Of these followers thirty-one thousand were able-bodied men, [31,000,|* who had their wives, children and effects with them. This body journied to the southward, and wandered about for seven months, when it formed a temporary encampment in the jungle. Houses for the priests were here constructed, especially for two (princi- pal ones) named Buddha Kamphean, and Achan Buddha Sakon. A temple was likewise erected here and a tank dug.+ Several years prior to these events Raja Naga had. paid a visit to the temple at the Diamond Sands, and as a memorial of his having done so he left a precious stone fixed in the fork of a tree. This temporary residence of the king was not far distant from the above temple, although he was not aware of it. Indra therefore felt himself called on to lend his aid. By his order his minister having assumed the appearance and dress of a peasant, stationed himself near to a spot where a hunter was watching to kill deer for the king’s table.t He contrived to bring one before the hunter, who wounded it: with an arrow. It went slowly away and the hunter followed it to the Dia- mond Sands, where it left him benighted. He mounted a tree for pro- tection durmg the darkness, and early next morning he was forcibly attracted by the glare of the jewel left by Raja Naga. He speedily secured the rich prize and returning presented it to the king, and described the nature of the place where he had found it. His Majesty * Which would give a total of about 155,000 in all, so that if this account be true, and if it was the famous Asoka who is here brought forward, we may suppose that he only changed his capital for a while for a more healthy spot. + I cannot find any thing in the Mahawanso respecting this wandering of Asoko. + The eating of animal food had not then been prohibited. N 90 Gleanings in Buddhism. [Juny, sent there an artist to make a sketch of the temple, and the vicinity, and finding both invitmg proceeded in person to the spot. He march- ed with a large retinue and arrived in seven days at a place where water and fish were abundant.* Next day he mounted his horse and reached the Golden Sands. Here he and his people were encountered by huge — crows, which tried to drive them away. His Majesty during the ensu- ing night had a dream in which Devattas appeared to him, and said that underneath the temple were relics which had been deposited there by order of a king of Lanka. Next day the king directed people to dig into the Chaittya, but the crows (or spirits in their shape) compelled them to desist. The king therefore returned to his camp. It is related that the younger brother of this Raja lived in Lansaké, and that sickness still prevailed amongst his own subjects. The son of the Raja died here, which added to his afflictions. A year afterwards ‘the Maha Thera arrived at the camp, and the king having inquired from whence he had come, he replied that he had been engaged during the previous seven years, in the traversing various regions, disseminating religious instruction to their inhabitants. His Majesty, again accosting the priest, observed that the spot where his camp now was had been found unhealthy, and requested that his lordship would favor him with the best advise as to where he should remove. The Thera then sprinkled holy water about the camp and the contagion ceased, and he afterwards advised His Majesty to remove and settle at the Diamond Sands. Accordingly Indra sent Maha Tih to attend to the wishes of Dhammasoka Raja. It happened that at this time Raja Naga with seven heads and as many tails, guarded the Chaittya. But no sooner had the king, accom- panied by Maha Tuli and a large retmue approached close to it, that this mighty snake king was observed to be majestically disentwining himself from the huge folds with which he had encompassed the relic shrine. As he wound off, he left a deep impression on the ground ; which His Majesty perceiving, he directed stakes to be driven into the line at inter- vals, and it was within this circuit that he subsequently founded a city. The king now ordered six thousand (6000) men to prepare bricks, and large parties to dig up the soil and clear away the forest. * Some river or lake, 1848. | Gleanings in Buddhism. 91 Dhammasoka reigned (or staid) quietly here for seven years ; but still mortified and unhappy because he had not been able to reach the relics, for he desired to place them in a more splendid Chaittya. [I may here remark that the disinterring of relics appears to have been a favorite act of piety, and curiosity, combined, on the part of successive kings or dynasties. In this way perhaps, the remains of many temples dedicated, if we are to credit the Chinese travellers Fa Hian and others, to the third Buddha or Kassapo, may have been swept away. At any rate many of the oldest Chaittyas in honor of Buddha the 4th, the present one, may thus have been destroyed. | «His Majesty accordingly offered a high reward to any one who should find the relics and dismhume them. But this proved of no avail.” I do not know what to think of the recital closely following the above. It is doubtless the same in the Pali, as names in it are preserved, at least Bali words according to Siamese pronunciation. “It so happened that in this dilemma a Butré or Putra of the king of Rém, named Kakabhasa, who happened to be trading to the country of Takkasila, encountered a violent storm. He had five hun- dred souls on board, who supplicating the gods, were rescued from death. The ship with much difficulty reached close to the Diamond Sands, and observiug signs of population cast anchor with a view to refit. The king recollected of having once heard that the people of Rém were deeply skilled in working spells, and acting under the belief that they were, he asked the commander of the vessel to assist him in driving off the spirits which guarded the Chaittya. The commander having adopted precautions by erecting a stockade at the mouth of the river for his own security in a strange region; and having first had his ship peo by his Majesty’s artificers, prepared to exorcise the spirits. The king now refrained from all food which was of the sorts not allowed to priests, dressed himself in white garments, and slept under a canopy of cloth, and indeed conformed to all the rules for proceeding on such occasions as is contained in astrological books.”’ When the procession arrived at the temple the crows began their attack, but the first charm set them to flight, and with them vanished wn 2 92 Gleanings in Buddhism. [ Jury, and departed all the other spirits. The relics and jars were then easily dug upalong with the gold. The king inquired of the Roman if he might take the gold, when the latter replied that it should not be sepa- rated from the relics during their stay on the earth. To impress His Majesty with his veracity, he took a bambu four cubits long and thrust it into one of the jars, when many snakes instantly raised their heads aloft. He next took another bambu and pushing it into the same jar the snakes disappeared. The king had prepared a temporary abode for the relics and jars, consisting of nime several successive stories.* It was now determined to erect another Chaittya, and a spot for it was accordingly selected. The ground for the foundation was a square of eight large cubits [48 feet each side] and it was excavated to the depth of eight cubits,”’ [12 feet, for I suppose it to be the short cubit, as the large one is not mentioned. | “‘ At the dottom of this foundation a small cavity was con- structed of bricks and mortar two cubits deep” [breadth not specified, say 3 feet square], “‘ and water tight (after being shut up). When all had been arranged the two chief priests before named raised up the golden ship on their heads, while each poison vase was carried by thirty men. Then three priests, assisted by the Roman com- mander, consecrated the Fane, and deprecated wrath and every ill on the head of the sacrilegeous wretch who should dare to molest the holy precincts. They prayed that the water in the reservoir should ever continue to float the golden ship, that the candles and incense should never cease to burn, nor the flowers to bloom, until the expiration of the five thousand years of the era of Buddha should have expired and a new era have begun. Thakhaphasa or Kakabhasd now directed all the people to remove to a little distance, after which he recited the one hundred and eight Bali invocations ; these being over, the spirits which had been scared away speedily resumed their posts.”’ I may merely notice in passing that the boat isthe type of the earth, the Argha of the Hindts, or rather are we not to consider that they had it from the Buddhists, as the latter may have derived it either directly or indirectly from the Egyptians, amongst whom it was the eymbium.*+ | * Seven is the most common number. t Indian Antiquities of Maurice. , ‘ - , ee ee ee ee ee ee ee ee ee Sf ee 1848.] Gleanings in Buddhism. 93 Osiris, according to Plutarch, was the Commander of the Argo, and was represented by the Egyptians by a boat carried on the shoulders of men.* This Ossa Navicularis, as Mr. Maurice observes, was carried at Egyp- tian solemnities by 80 men. ‘Then there was the mystical boat of Isis, which according to Lactantius was adored in the same country. It was the cup of the sun in which Hercules they say traversed the ocean. The Suivi again worshipped Isis in form of a ship.t A golden float, crescent-shaped, but less round, was an emblem of the ark.f Iswara is called Argha-natha or the Lord of the boat-shaped vessel.t There was also the Vitzliputula of South America, who was carried in an ark like Osiris and the Jurar of Peru boasted of their descent from the sun and moon, that is from Noah, and the ark worship- ped in conjunction with these luminaries.§ Faber says that the ark was frequently described by the antients as the allegorical consort of the principal Arkite Deity.|| The Argha is with the Hindus a type of the Yoni, the cymbium of the antients, and in it were made offermgs of fruits and flowers.] It means a cup or dish, boat-shaped, used for offering fruits or flowers to deities.* A third part of the worship of Bacchus consisted in carrying about an ark. A mare was a symbol of the ark, and we find a horse coupled with the relics in the excavation of one of the Chaittyas just described ; a horse was one of the most usual symbols of Noah.{ “